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Eugenics and the Intellectual Underpinnings of Mormons in the Alt-Right

By March 27, 2017


Over the past few weeks, a white woman that goes by the name “A Purposeful Wife” (Ayla) has garnered a lot of attention on Twitter and was featured in an article on Buzzfeed for dual loyalties to Mormonism and the Alt-Right Movement (a  political movement whose explicit purpose is to create a white, Christian nation). She spends her days spewing Alt-Right messages to her 20,000 followers and thousands more that respond to her. Her alt-right beliefs inform her “white nationalism.” Although she rejects the label of “Nazi,” she subscribes to Nazi race theory. She has issued a “white baby challenge,” encouraging people now considered to be white to bear more children than people of color in order to maintain white supremacy. This cannot be called anything other than a call to eugenics–commonplace rhetoric in the Alt-Right.  Ayla has a Mormon.org profile, seemingly written before her adoption of Alt-Right politics [it has been taken down as of 11:40 AM MST, but you can see the profile courtesy of the Wayback Machine].

Despite the unsavory, dangerous, and abhorrent rhetoric, it’s important to know Mormonism’s long history of supporting eugenics–even when they were not considered white or Christian. As Ardis at Keepapitchinin has rightly written, this flies in the face of current Mormon teachings. I applaud the LDS Church’s statement condemning all forms of racism past and present, and join in that call. Nevertheless, it is important to understand that the LDS Church condemns its past subscription to eugenics, not only the priesthood and temple restriction or other better-known racist or racial beliefs and practices.

While this post is a very short introduction, I will provide a brief overview of the Mormon embrace of eugenics, explicitly, and implicitly, in terms of race and gender. Mormon eugenics and political history will come in a second installment.[i]

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Fake News, Leaked Documents, and the Book of Mormon: Part II (1829-1830)

By March 22, 2017


Screen Shot 2017-03-19 at 6.39.27 PMIn Part I, I introduced the relevance of “fake news” to the beginnings of Mormonism by looking at the “Golden Bible Chronicles,” a serially published satire of the Book of Mormon published in Paul Pry’s Weekly Bulletin in the summer of 1829 – several months before the Book of Mormon itself was published. Noting that the “Chronicles” fit within a much broader culture of scriptural parodies in early America, but that it differed in one important respect: Unlike Benjamin Franklin’s biblical parodies of the eighteenth century, Paul Pry’s work satirized an unpublished book. It did so, I surmised, as part of an effort to emphasize (and mock) the absurdity of a boy from Palmyra translating ancient records.[1]

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Fake News, Leaked Documents, and the Book of Mormon: Part I (1829)

By February 6, 2017


Screen Shot 2017-02-05 at 8.15.27 PMFake news has been in the — well — news. Over the course of the runup to the 2016 presidential election, everything from conspiracy theories to wholly fabricated stories about the two major parties’ candidates spread like wildfire, dominating the stories liked and shared on social media platforms like Facebook and Twitter. And it hasn’t let up since Donald Trump was elected, with his administration labeling mainstream news outlets like CNN and the New York Times “fake news,” all while Trump and his spokespeople routinely lie, contradict themselves, and fabricate wholesale massacres to advance their agenda. 

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Mormon and Muslim Immigration-A Shared History

By February 1, 2017


Over the past week, scholars and news outlets have linked the Mormon past to the present Muslim-targeted immigration ban. They point to the 1879 Evarts Circular, in which Secretary of State William Evarts urged foreign governments to help restrict Mormon emigration from their countries. The above writers ask Mormons to remember their immigrant-persecuted-past and show compassion to those in the present.LA times

These calls are noble. Yet, there is more to the Mormon-Muslim immigrant past than these articles articulate. The Evarts Circular was not the only federal action against Mormon immigration. Two legislative currents, federal legislative battles over the existence of polygamy in the 1880s and the federalization of immigration legislation, followed Evarts? Circular. These forces coincided in the 1891 federal immigration law when legislators banned ?polygamists? from crossing into America?s borders while increased funding established federal border regulation. At the same time, the 1891 law gave refugee status to immigrants fleeing from religious persecution. You?ll have to wait for a forthcoming post about the legal developments between the Evarts Circular and the 1891 law. You?ll also have to trust me when I say that the 1891 polygamy-immigration ban targeted Mormons (although this Los Angeles Times article might serve as some consolation in the meantime).[1]

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Signs of the Times

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.

Screen Shot 2017-01-29 at 8.31.46 AM

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.

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Mormons and Refugees: A Reading List from the Juvenile Instructor and Friends

By January 29, 2017


lds armenian refugees 1921_zpsdtce7hd8

Image courtesy of Ardis Parshall, keepapitchinin.org.

Some recommended reading from Juvenile Instructor bloggers and friends on the history of Mormonism and/as refugees:


What is “Early” Mormon History?

By January 13, 2017


9780307594907On Wednesday evening, I attended a public lecture by noted historian Laurel Thatcher Ulrich, in which she talked about her recently-released book, A House Full of Females: Plural Marriage and Women’s Rights in Early Mormonism, 1835-1870. We have a review of the book forthcoming here at JI (spoiler alert: it’s good and you all should read it), as well as a Q&A with Dr. Ulrich, but for now I wanted to reflect on the final four words of the book’s title: “Early Mormonism, 1835-1870.”

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The Visitors: Jack Chick and the Intellectual History of Modern Anti-Mormonism

By October 25, 2016


0061_05In the summer of 2002, while knocking on doors in the sweltering August heat of suburban Phoenix, my missionary companion and I were handed a small booklet by a less-than-friendly individual. Entitled The Visitors, the short illustrated tract told the story of two Mormon missionaries who arrive to teach a woman considering converting to Mormonism. Arriving at Fran’ doorstep with the hope of committing her to baptism that evening, the Elders are greeted not only by their anxious investigator, but also her niece, Janice, also a missionary preparing to do humanitarian work as a nurse in Africa.

A few minutes into their lesson, the missionaries are confronted by Fran’s surprisingly knowledgeable niece about various points of Mormon doctrine, doctrine the missionaries had failed to previously reveal to Fran. Horrified to learn that the Mormons believe, among other things, that Jesus and Lucifer are brothers, that God is a man (and not a spirit) with multiple wives in his heavenly abode, and Joseph Smith was fluent in the occult culture of early 19th century America, Fran asks the missionaries to leave and not come back. But Janice not only saved her beloved aunt that evening. She also, as we discover in the strip’s final frames, sparked the seeds of doubt in one of the missionary’s own minds.

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It takes a village — or a ward: A Brief Rundown of Mormon References in Hillary Rodham Clinton’s Deseret News Op-ed

By August 10, 2016


IMG_7274This morning, Democratic presidential candidate Hillary Rodham Clinton took the significant (unprecedented?) step of penning an op-ed in the LDS Church-owned Deseret News. Clinton has been polling competitively in Utah (though the most recent polls show Donald Trump with a widening lead), and the Clinton camp clearly thinks they have a real shot in the Beehive State.

The Democratic nominee’s competitiveness in Utah is due almost entirely to Trump’s well-chronicled problems with Mormon voters (and the candidacy of Libertarian candidate Gary Johnson, who also recently wrote a Deseret News op-ed attempting to clarify (read: fix the fallout from) his unbelievably stupid comments suggesting that religious freedom might allow Mormons “to shoot somebody else” because “God has spoken to them,” to say nothing of the recent announcement of Washington D.C.-based Mormon and former CIA agent Evan McMullin’s independent candidacy for President). But in her op-ed today, Clinton (clearly aided by a staffer very much in-the-know about Mormonism) attempted to make the case for why Utah voters (read: Mormons) should vote for her (and not just why they shouldn’t vote for Trump).

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A Brief History of Mormon Prayers at the Republican National Convention

By July 26, 2016


Screen Shot 2016-07-22 at 12.20.41 PMLast week, Nathan Johnson, an African-American convert to Mormonism who currently serves as second counselor in the Kirtland Ohio Stake Presidency, offered the invocation on the third day of the Republican National Convention in Cleveland, Ohio. Johnson’s prayer attracted a fair amount of attention, both because of Mormons’ widespread distaste for Donald Trump and his campaign and because of the prayer’s content. But Johnson was not the first Latter-day Saint to pray at the Republican National Convention. In fact, four out of the last five have featured invocations by Mormons: Steve Young (2000), Sheri Dew (2004), Ken Hutchins (2012), and Nathan Johnson (2016). Only the 2008 convention lacked a Latter-day Saint prayer.[1] 

I thought it would be an interesting exercise to compare their respective prayers, to note any commonalities between them (beyond use of thee, thou, and thine), and to consider the contexts in which they were given. What follows below is a transcription of each invocation, followed by my preliminary attempt to briefly historicize each.

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