By June 14, 2019
“The techno-revolution has begun! Soon, robots will scour women’s words and discover the truth about everything.” Or, at least, that’s what I imagine Brigham Young would have said if he had read the University of Utah’s Digital Matters Lab and BYU’s Office of Digital Humanities’ preliminary report on topic modeling the Woman’s Exponent. Sounds like something he’d say.
The “Quick and
Dirty Topic Model” is a sneak-peek at a larger project that will be released
with Better Days 2020, which is
the sesquicentennial celebration of women’s suffrage and the centennial of the
19th Amendment. It sounds like the results of the later slow and thorough
topic model will be released in a digital and explorable format with the Better
By July 4, 2018
NOTE: The original version of this post was based, in part, on faulty research, for which I take full blame. What appears below is a revised version (with a slightly modified title). There is no documentation identifying either Francis or Martha Grice as members of the Church of Jesus Christ of Latter-day Saints. Believing, however, that the source shared below is still sufficiently interesting and important, I’m keeping the post. A copy of the original can be seen here.
I’ve been slowly making my way through Paul Ortiz’s new book, An African American and Latinx History of the United States. In a chapter on the Cuban Solidarity Movement of the 1860s through the 1890s, Ortiz quotes an 1873 letter from “an African American in Salt Lake City,” published in the black-owned newspaper, The Elevator. Curious to learn more (and anxious to see if there were any clues where the SLC correspondent was a Latter-day Saint), I searched for the original letter in the digitized version of the paper (courtesy of the California Digital Newspaper Collection), and to my great delight, discovered that it was written by Francis H. Grice, a “mulatto” artist, miner, and restauranteur who moved to Salt Lake City in 1871.
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 March 13, 2018
(detail from John Arrowsmith, Map of the Windward Islands, 1844. Click on image for original)
Last month, Elder Dale Renlund visited the West Indian island of Barbados, which he dedicated for the preaching of the gospel. The timing of his doing so carries with it some special significance. As Elder Renlund noted in his remarks, the West Indies Mission was first dedicated thirty years ago, in 1988. And it was, of course, forty years ago this summer that the temple and priesthood ban denying black women and men certain blessings and opportunities in the church was lifted, which opened up Barbados and the other predominantly black Caribbean islands for full-fledged missionary work.
By December 21, 2017
In 1921, Mufti Muhammad Sadiq, a representative of the Ahmadiyya Movement and the first Muslim missionary to America, launched the The Moslem Sunrise, a newspaper intended to help proselytize Americans. In its October 6, 1922 issue, Sudiq included a short excerpt from another paper on “Mormon Christians.” Here it is in its entirety:
By November 30, 2017
We are pleased to post this book review by friend of the JI Kim Östman, who has researched and written extensively on Mormonism in the northern-European country of Finland. He holds a Ph.D. in comparative religion from Åbo Akademi University (2011) and a D.Sc. in microelectronics from Helsinki University of Technology (2014), and works as a Senior R&D Engineer with Nordic Semiconductor.
Dr. Östman?s research on nineteenth-century Mormonism in Finland was published as a doctoral dissertation by Åbo Akademi University Press. It discusses how Mormonism was viewed in Finnish print media, by local civil and ecclesiastical authorities, and what kind of results the LDS church’s Swedish-led missionary efforts in perilous legal conditions led to. A co-founder of the European Mormon Studies Association (EMSA), he is continuing his Mormon history research into early twentieth-century Finland and Sweden on his free time, as a post-doctoral scholar affiliated with Åbo Akademi University.
Julie K. Allen: Danish but Not Lutheran: The Impact of Mormonism on Danish Cultural Identity, 1850?1920. Salt Lake City: University of Utah Press, 2017, 288pp.
Scandinavians are overwhelmingly Lutheran to this day, although religiosity has tended to give way to “believing in belonging” during the past centuries. Their national churches are still seen as custodians of culturally significant rites of passage, bringing people together at life?s critical junctures. As Prof. Julie Allen explains in her study of Mormonism?s impact on Danish culture and identity, Denmark was the first Nordic nation to officially decouple citizenship from Lutheranism. Being a Dane had meant being Lutheran, but the new 1849 constitution separated the two identities by legalizing the activity of new religious movements while retaining the privileged position of the state church. This leap in religious freedom was preceded by for example Baptist activity in the kingdom.
By January 29, 2017
Image courtesy of Ardis Parshall, keepapitchinin.org.
Some recommended reading from Juvenile Instructor bloggers and friends on the history of Mormonism and/as refugees:
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 July 14, 2016
Philip Lockley, ed., Protestant Communalism in the Trans-Atlantic World, 1650-1850 (London: Palgrave Macmillan, 2016).
A little more than five years ago, I posted some thoughts on Scott Rohrer’s chapter on Mormonism in his Wandering Souls: Protestant Migrations in America, 1630-1865 (Chapel Hill: University of North Carolina Press, 2010). I was particularly intrigued by his inclusion of Mormonism in a volume on Protestant migrations, and a lively conversation and debate over whether Mormonism is, was, or ever has been Protestant ensued in the comments.
By April 13, 2016
We’re pleased to host this research query from Amber Taylor, a PhD student at Brandeis University. Please feel free to suggest readings in the comments below. Amber can also be reached at ambercecile3 AT gmail DOT com.
I am working on the history of the LDS Church in Palestine and Israel. One of the larger historical arcs that I am working with is the Church and globalization – how that has affected the Church’s position regarding the people and politics of Israel-Palestine. As of yet, I have found very little material on the Church and globalization itself – I recognize that this is a rather recent topic, and Mormon studies as such is a rather emerging field. I have read various articles by Arnold Green that address various aspects of Mormon views on Jews/Judaism and Muslims/Islam. I am also familiar with works by Steven Epperson and Grant Underwood on similar topics. Likewise, I have the book Out of Obscurity: The LDS Church in the Twentieth Century from the Sperry Symposium, and have been perusing Reid Neilson’s work, as well as Marie Cornwall’s and Tim Heaton’s Contemporary Mormonism. I am wondering if anyone can point me to other scholars – including articles and books – that have looked at the way that the 20th century globalization of the Church has affected the way that leaders have talked of peoplehood and chosenness, and other such good things related to that.
Also, I have been considering the notion of “Zion” as a major aspect of my research. I am attempting to set my dissertation in a comparative framework, looking at the Church in its American setting, and examining the ways that American views of the Holy Land, Jews, and Muslims related to the Mormon views – and how both the broader American cultural setting and Mormon particularity affected one another. Specific to the concept of Zion, American culture (especially Protestant culture) has, from its very origins, been prone to talk of America and American Christianity in terms of “Zion,” or had themes of Zion weaved throughout it in myriad ways. Likewise, the concept of American exceptionalism is, of course, bound up with this. But the Mormons went a step further – they established an actual Zion, a physical space with teleological meaning. Their peoplehood as Israelites, and their actual American Zion, makes the question of the Mormon presence in Jerusalem and Palestine-Israel rather intriguing. America has always had a fascination with the Holy Land and its import in latter-day fulfillment of prophecy, yet the Mormon ethos is unique. What were/are the Mormons actually doing in the Old Zion, if they had their Zion, the New Jerusalem, on the American continent? What purpose does the BYU Jerusalem Center actually serve in all of this? Can anyone recommend any literature on this, specifically relating to the two Zions and what LDS leaders have said about them, what they mean in terms of physicality, sacred territory, and gathering?
Thank you for your help.