By March 19, 2018
As Joan Scott said, ?Those who would codify the meaning of words fight a losing battle, for words, like the ideas and things they are meant to signify, have a history.?  Jonathan Stapley?s important new book, Power of Godliness: Mormon Liturgy and Cosmology explores the history of priesthood, one of Mormonism?s most fractious and fertile ideas, a word that contains worlds of complex meaning and diversity of lived practice about sacred authority and divine power. His work does so primarily by cleaving elements of Mormon priesthood into two general categories, which have too often become conflated in contemporary Mormon discourse and history: cosmology and ecclesiology . Both deserve closer examination if we are to understand just what makes this book so significant and refreshing.
By August 6, 2017
This is the tenth entry in the Third Annual Summer Book Club at Juvenile Instructor. This year we are reading Laurel Thatcher Ulrich?s A House Full of Females: Plural Marriage and Women?s Rights in Early Mormonism (Knopf, 2017). Check back every Sunday for the week?s installment! Please follow the book club and JI on Facebook.
Saskia pointed out that in chapter 9, Brigham Young had re-framed gendered duty: “building the Kingdom of God required men who were willing to leave their wives for missions and settlements, and women who were willing to be left behind and make do as best they could.” Chapter 10 follows the divergent experiences suffered by the households of three families separated by mens’ mission calls from three to seven years long.
It opens in August 1852. Joseph Smith?s 1843 revelation on plural marriage (now Doctrine and Covenants Section 132) was read and preached on publicly for the first time, and one hundred Mormon men were called on foreign missions. Eighty-four men departed for Britain or its colonies, seven to continental Europe, and nine to the Sandwich Islands (Hawaii). While today the majority of Mormon missionaries are young and single, these were ?mature men? whose absence for three to seven years fractured households, interrupted marriages, and removed fathers from their children?s lives. The chapter follows three diarists as they traveled to their assignments and began the daunting task of converting people to a faith that had just openly jettisoned monogamy as a pillar of Christianity and civilization. Starting in 1852, Mormonism entered an era of open acknowledgement and defense of plural marriage and expanded its practice, opening its people to mounting opposition on religious, moral, political and legal grounds.
By April 17, 2017
For years, our hi-fi stereo languished in the attic. But it?s been dusted off and now resides in a place of honor in our teenager?s room, because vinyl is hip again, and suddenly we?re glad we saved our record collection all these years. Recently an LDS friend passed along some records she thought our teen might enjoy spinning, and tucked into the stack was a genuine piece of 1970s Mormon culture, a double album cast recording of the 1977 musical My Turn on Earth. With lyrics by poet Carol Lynn Pearson and music by Lex de Azevedo, My Turn on Earth turned the Plan of Salvation into a modern-day child?s parable tracing one girl?s journey from her preexistence in heaven, through allegorical earth life and back.
By February 21, 2017
Our Tuesdays with Orsi series continues today with a look at the fifth chapter. The series is a systematic engagement with Robert Orsi?s important and recently published book, History and Presence. Previous installments are the Intro, Chapter 1, Chapter 2 and Chapter 3, and Chapter 4.
Chapter 5 begins with a ghost story, or more properly, a story that probes the inextricable relationship–ongoing and mutually conscious–between living people and dead people in 20th century Catholicism. At the center of such relationships is the presence of a bloodied, tortured Christ, and all around the edges of this relationship are rituals of grieving, remembering, reconstituting, and “waking” the dead. Orsi’s haunting chapter narrative builds towards his own encounter with one family on the fringes of the “Catholic supernatural underground,” whose bedroom shrine for their deceased young child had become a portal to the world beyond for those who see(k) and served as a lay counseling center for people in search of connection with loved ones both living and dead.
By January 30, 2017
I had a different post planned for this week, but I’ll save it for a time that feels less urgent.
I’m going to speak candidly and personally, as a historian, a unionized public-sector educator, a woman, a Mormon, a white Eastern liberal elite, and a born-American citizen. (Just so you know where my intersectionalities lie). It’s abundantly clear that the election results and Trump’s inauguration have abruptly ushered us all into a new political and cultural landscape.
By January 12, 2017
When you live in a place over twenty years, and you come to know people who?ve lived there even longer than you, now and then you stumble over something in what we might call the local archives. Much of both the material and intellectual culture of Mormonism ? indeed, of any group through which a thread of commonality can be drawn ? never makes it into a formal archival collection. This is true even for old things, which have had more time to make their way out of private trunks, attics, and boxes into museums and historical societies and libraries. Just this week I saw someone on Twitter threatening to make a list of things offered for sale on eBay that, by rights, should belong in a public records office. But I daresay it?s even more true for things from recent history. For starters, no one fully knows which items of the endless detritus of the 20th century deserves preserving, and for seconds, a lot of it is still counted among living people?s prized possessions.
One of those possessions was recently lent to me by a friend. The provenance of this object is probably convoluted, but suffice it to say, it?s from the local archives, and there?s more where this came from. It?s uncatalogued. But it?s a gem, nonetheless.
The object in question is a revised 1973 edition of a book that was first published in 1966. Its author, whose name no doubt is familiar to all our readers, has just released a new book, which arrived crisp and thick in my mailbox this very week. But this is her very first book.
By December 30, 2016
It?s the time for year-in-review articles and retrospectives, as we get ready to kick 2016 out the door. I’m not sure how to put my thoughts about this year into coherent words, so maybe I’d rather write about some other proxy year instead. Some months ago, I posted about the Church?s annual Church in Action films by profiling the 1973 version. I recently began teaching Institute in my stake and because of a boundary change I took over mid-semester in the Cornerstones class about Church history and the Restoration. Joey Stuart?s thought-provoking piece earlier this fall on Mormonism’s biggest “change year” challenged me to find a way to present some of the rapid transformations in Church demographics, policies and practices that have taken place in recent decades for the last class in the semester. I thought bringing in one of the Church in Action recaps might highlight both continuity and change in recent Mormonism. It definitely did; we had a lively discussion about the film and what had / hadn’t changed since then.
By May 30, 2016
This past semester, I taught the history major senior capstone research seminar on “Religion in America” [Aside: WHEN will I ever learn to choose appropriately NARROW topics for senior seminar??]. Students’ paper topics ranged from the Branch Davidians at Waco, to the religious geography of the early British colonies, to recovering Jefferson’s personal theology, to protections for religious observance in the 21st-century military, to anti-Semitism in immigration policy of the 1920s and 1930s — 16 papers with the rather dizzying variety you might expect from so open-ended a course. Most of the students, though advanced in the major, had little prior experience tackling religious subjects in history classes, so that added a dimension of danger complexity to the whole enterprise.
By January 12, 2016
Doesn’t Hawaii in November sound perfect? Thought so. Check out this CFP, then; it looks broad enough to encompass historical approaches as well.
2016 MORMON MEDIA STUDIES SYMPOSIUM
CALL FOR PAPERS, PANELS, AND PRESENTATIONS
Theme: Mormonism and Global Media
Conference site: BYU Hawai?i campus in Lā?ie, Hawai?i
Conference date: November 3 & 4, 2016
Proposal submissions due July 1, 2016
Sponsored by Department of International Cultural Studies and the College of Language, Culture and Arts, BYU Hawai?i
Mormonism grows in a world with a variety of religion-society and religion-media relationships. Its historical, cultural, social, and political insertions into host countries may differ significantly from place to place. Thus Mormonism?s treatment by the media, its attempts to publicize itself through the media, and its members’ use of media technologies in religiously relevant ways?to name a few types of relationships with the media?may differ significantly from U.S. Mormon-media patterns. A conference on Mormonism and media surveys the current situation, raises new questions, and encourages new conversations about a globally growing religion and the part media play in particular cultures.
By December 28, 2015
This post begins with a rather cryptic instruction for Relief Society leaders, published in the Bulletin No. 13, July 1981, p. 2, which reads:
Homemaking Meeting Materials:
Relief Society leaders should ensure that all materials used in homemaking meeting are reliable and accurate. They should be especially careful about materials focusing upon color analysis for wardrobe planning. Materials presented in homemaking meeting should use basic color principles and promote an understanding of the use of color. Sisters should avoid ?systems? of color analysis, many of which contain misinformation. 
Fellow JI blogger J. Stapley stumbled upon this puzzling little gem; I have a pretty solid hunch about it, but I also invite further interpretation / speculation about its meaning in the comments. The specific context might very well be forever lost in the mists of time, but it?s worth seeing if we can unpack this passage a little.