By July 23, 2018
I was thrilled to be able to check out the Women in Mormon Studies (WiMS) website over the weekend. It represents the labor of many women that have worked together to amplify the work of women in our beloved subfield. After looking at scholar profiles (you can add yours HERE), I’ve come to a few conclusions:
- Male-Only Panels Need to be a Thing of the Past
By July 19, 2018
This is the fourth installment in the JI’s fourth annual summer book club. This year we are reading Jared Farmer’s On Zion’s Mount: Mormons, Indians, and the American Landscape (Harvard UP, 2008). You can view previous installments here, here, here and here. Check back every Thursday for the week’s installment. Please follow the JI on your social media of choice.
We have in the previous few chapter reviews followed the major theme of the first section of Farmer’s book: the dominance of lakes in the minds, hearts, and stomachs of the early Mormon colonists in the eastern edge of the Great Basin. The lake was a source of fish and conflict, just as the Great Salt Lake was a center of both recreation and source of holiness, as its tributaries were used for baptism and bathing. But in the late nineteenth century, Farmer argues, the lakes of the Mormons’ valleys began to be culturally displaced by mountains.
Part of this displacement was drive by necessity: overfishing and irrigation and conflict and pollution sapped the value of the lakes. It was also abetted by culture; the fictive memory of a desert valley allowed the Saints to imagine themselves as fulfillers of Isaianic prophecy. But, for the purposes of chapter 4, the shift matters because it cleared the way for the rise of mountains in Mormon culture.
By July 12, 2018
Today’s guest post comes from Jonathan England, PhD student in American History at Arizona State University. This is the third installment in the JI’s fourth annual summer book club. This year we are reading Jared Farmer’s On Zion’s Mount: Mormons, Indians, and the American Landscape (Harvard UP, 2008). You can view previous installments here, here, and here. Check back every Thursday for the week’s installment! Please follow the JI on Facebook and Twitter!
I first read On Zion’s Mount for a course on Mormon history. Years later, I was surprised to find it on the reading list for a seminar on the American West. I should not have been. The appeal of On Zion’s Mount is that it crosses so many genres including Western, religious, and environmental history. In chapter three, suitably titled “The Desertification of Zion,” Farmer recalls the rise and fall of northern Utah’s aquatic culture. This aquatic culture parallels the shift in historical narrative from an accurate depiction of the Wasatch Front as an oasis in the Great Basin to an arid wasteland.
By July 5, 2018
This is the second installment in the JI’s fourth annual summer book club. This year we are reading Jared Farmer’s On Zion’s Mount: Mormons, Indians, and the American Landscape (Harvard UP, 2008). Check back every Thursday for the week’s installment! Please follow the JI on Facebook and Twitter!
Several years ago, I worked as a TA for a class on Mormonism and the American Experience. Towards the end of the course, the professor dedicated a week for reading excerpts from recent, groundbreaking scholarship—in contrast to the classic historiography which had largely dominated the class. My assignment was to survey several books to recommend possible excerpts for an undergraduate class. When I came to On Zion’s Mount, one of the chapters I recommended was chapter two, “Brigham Young and the Famine of the Fish-Eaters.” Now, nearly ten years later, I was eager to see if my earlier enthusiasm for this chapter was justified. I am happy to report that if anything I am more enthralled with Farmer’s research, methods, and conclusions now than I was as a TA.
By June 21, 2018
Back by popular demand, the Juvenile Instructor will be hosting its Fourth Annual Summer Book Club in 2018! This year’s book is Jared Farmer’s On Zion’s Mount: Mormons, Indians, and the American Landscape (Harvard UP, 2008). The selection of Farmer’s book continues our ongoing emphasis on biography. The first two years, we read and discussed Bushman’s Rough Stone Rolling and then Newell and Avery’s Mormon Enigma, biographies of Mormonism’s founding couple. Last year, we read Ulrich’s A House Full of Females, a group biography of several women (and a few men) of the movement’s first generation. On Zion’s Mount is perhaps best understood as the biography of a place—Mount Timpanogos—and how it became such a prominent landmark in Utah.
By June 18, 2018
Hokulani K. Aikau’s book, A Chosen People, A Promised Land, published in 2012, is an important work on Mormonism in the Pacific, addressing the colonial legacy of the church and its racial ideologies. Back in 2013 here on this blog, Aikau’s work was listed as an important work in Mormon history and the history of indigenous peoples. But the Juvenile Instructor blog has never had a full review of Aikau’s book published. In order to fix this error, this post includes a portion of my review of Aikau’s book that was just published in the most recent issue of the Journal of Mormon History.
By May 2, 2018
Brian Q. Cannon, ??To Buy Up the Lamanite Children as Fast as They Could?: Indentured Servitude and Its Legacy in Mormon Society,? Journal of Mormon History 44, no. 2 (Apr. 2018):1-35.
The most recent issue of the Journal of Mormon History has arrived in mailboxes and it is a very strong number. We?ll be highlighting many of the articles over the next few weeks, starting with the Presidential Address of outgoing president, Brian Q. Cannon. His piece, ??To Buy Up the Lamanite Children as Fast as They Could?: Indentured Servitude and Its Legacy in Mormon Society,? examines the white Mormon entanglement with the 19th-century Indian slave trade, a system that emerged in the violence of Spanish colonization of the Great Basin. As Native nations such as the Utes acquired horses, they began raiding non-equestrian tribes and capturing women and children, who were then sold as slaves in New Mexico and California. After the Mormons? arrival in the Great Basin, they found themselves drawn unwillingly into the trade, leading to the purchase of captive children, and in 1852 the Utah Territorial Legislature legalized the trade as an indenture system of unfree labor, albeit one with extensive requirements for the education and good treatment of the indentures.
By April 5, 2018
Below is Max Perry Mueller’s response to JI’s roundtable on his book, Race and the Making of the Mormon People.
Thanks to the JI crew, especially to Jessica Nelson, Ryan T, and J Stuart for their thoughtful comments on my book, Race and the Making of the Mormon People. It?s a great honor and an immense pleasure to interact with readers who have read one?s work so deeply and carefully.
Each of the roundtable?s comments/critiques focuses on one or both of two of the major interventions of my book: the first is to theorize ?whiteness? and ?race? more broadly; the second is to theorize the ?archive.? And my response?or, better put, self-critique?is to remind us (me!) not to think too literally about race or the archive. That is, the book tries (intentionally) to have it both ways: that race and the archive are ?real??as in literal, tangible things and/or experiences?as well as ?metaphors??as in literary signifiers of signified (imagined/constructed) things.
By March 28, 2018
You can read the first and second posts in this roundtable HERE and HERE.
Max Mueller should be commended for his analysis of race and the creation of the Latter-day Saint “archive” in Race and the Making of the Mormon People. Mueller takes the Book of Mormon seriously and considers texts that aren’t considered within broader methodological arguments about the LDS Church’s creation of race in the nineteenth century. I think that Mueller’s attention to patriarchal blessings is worth highlighting (which I do below); I also think that his use of literary methodologies opens new avenues for research in Mormon history. Mueller’s book is the first monograph to engage Mormonism’s race-making project(s) through the interdisciplinary lenses of religious studies. Race and the Making of the Mormon People will occupy a central place in the part conversation surrounding Mormonism and race for the foreseeable future.
Mueller analyzes several patriarchal blessings in Race and the Making of the Mormon People, particularly an African American woman named Jane Manning James’ two blessings.[i] He rightly tries to get into James’ mind as well as the mind of the patriarchs that bestowed those blessings on her head. While Mueller’s book is not a study of “lived religion,” he presents plausible readings of the blessing for both James and suggests how these documents helped place James squarely within the “Mormon archive.” He persuasively argues that James may have seen herself as an heir of what Mueller calls “white universalism,” meaning that everyone’s default pigmentation is white and that she had claim to the highest liturgical practices of Mormonism. Mueller’s innovative inclusion of patriarchal blessings should be taken up by others. I’m not aware of any other sources that offer as much potential for simultaneously presenting the leadership’s and the laity’s understanding of race from the same document.
By March 26, 2018
This is the first of three posts on Max Perry Mueller’s Race and the Making of the Mormon People. Today’s post comes from Jessica Nelson, who recently completed an MS in history at Utah State University. She is interested in race and Mormonism in the twentieth century and loves riding her stationary bike.
Max Perry Mueller?s book Race and the Making of the Mormon People actively and deliberately engages with the Book of Mormon. This is significant, and I hope that other scholars will follow suit and take the words of the Book of Mormon?along with its 19th century context and what it represents to Mormonism?seriously in their work. Mueller rightly demonstrates that the Book of Mormon?s stories of racial lineages are critically important to understanding racial constructs in early Mormonism.
Readers familiar with the Book of Mormon will be able to recognize that Mueller carefully read Mormonism?s foundational text. After finishing Mueller?s conclusion, however, I am left wondering how useful textual analysis and literary criticisms of the Book of Mormon are to fully understand race in nineteenth-century Mormonism. How central are Mormon scriptures to Mormon conceptions of racial otherness and whiteness? Can the Nephites as ?white? people within the Book of Mormon be problematized any more than the simplistic way that Mueller references them? Did nineteenth-century white Mormons even think of the Nephites as ?white? like they were? The Book of Mormon is inherently problematic as primary source material, but evaluating Mueller?s claims begs further examination of scripture and the characters in it.
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