By April 9, 2018
UC Press is making its articles free for April 2018. Included in its journals is Religion and American Culture. Here is a list of articles in R&AC on Mormonism. Follow the links to download them through the end of the month.
James Bennett, ?Until this Curse of Polygamy is Wiped Out?: Black Methodists, White Mormons, and Constructions of Racial Identity in the Late Nineteenth Century
Matthew Bowman, Sin, Spirituality, and Primitivism: The Theologies of the American Social Gospel, 1885?1917
Eric A. Eliason, Curious Gentiles and Representational Authority in the City of the Saints
Kathleen Flake, Ordering Antinomy: An Analysis of Early Mormonism?s Priestly Offices, Councils and Kinship
Kathleen Flake, Re-placing Memory: Latter-day Saint Use of Historical Monuments and Narrative in the Early Twentieth Century
Stephen J. Fleming, ?Congenial to Almost Every Shade of Radicalism?: The Delaware Valley and the Success of Early Mormonism
Terryl L. Givens, Kathryn Lofton, Laurie Maffly-Kipp, and Patrick Q. Mason discussed Mormonism in this 2013 Forum.
Steven C. Harper, Infallible Proofs, Both Human and Divine: The Persuasiveness of Mormonism for Early Converts
Thomas W. Simpson, The Death of Mormon Separatism in American Universities, 1877?1896
Stephen Taysom, ?Satan Mourns Naked upon the Earth?: Locating Mormon Possession and Exorcism Rituals in the American Religious Landscape, 1830-1977. This article pairs well with the podcast that Taysom did with the Maxwell Institute.
By March 23, 2018
In reflections earlier in the week, J Johnson and J Stuart offered thoughts on how Jonathan Stapley?s excellent new book, The Power of Godliness: Mormon Liturgy and Cosmology, models the kind of attentiveness to ?lived theology? that some scholars have called for, and which has been characterized as part of the analytical school of ?lived religion.? This is not the theology of the elites, but rather, as Robert Orsi put it, the ?theology of the streets?: vernacular meaning-making and ?cultural bricolage? performed by ordinary people . It is colored by the vicissitudes of ordinary life and, while informed by the pronouncements of religious authority figures, it is not bounded by them. This is experiential theology, and it matches with the premium valued place by the ?lived religion? approach upon experience. Johnson and Stuart are quite right; Stapley has, in his deployment of ?cosmology,? certainly succeeded in his aspiration to ?[open] new possibilities for understanding the lived experiences of women and men in the Mormon past and Mormon present? (pg. 2). In this reflection, however, I offer a few thoughts not (or at least not directly) on ?cosmology? or theology, but on the other major category of Stapley?s book, ?liturgy,? and on how The Power of Godliness relates to the study of religious practice in Mormon history and in American religious history more generally.
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 December 4, 2017
Once again, this is my attempt to recap the historiography of Mormonism from the past twelve months. This is the eighth such post, and previous installments are found here, here, here, here, here, here, here, and here. I do not list every single book and article from 2016, but I do highlight those I found most interesting and relevant. Therefore, a strong bias is obviously involved, so I hope you?ll add more in the comments.
The Instant Classic
Readers of this blog should already be familiar with Ulrich’s new book. (And hopefully everyone has already read our summer book club devoted to the masterpiece.) If you’re interested in my take, my review is found in Dialogue. In short: it’s perhaps the most significant book in Mormon studies since Bushman’s Rough Stone Rolling, and perhaps surpasses even that. Make sure to read the roundtable devoted to Ulrich in the most recent issue of Mormon Studies Review; and while you’re there, make sure to subscribe to the field’s best review journal.
By May 25, 2016
Taysom is presently working on a biography of Joseph F. Smith, to be published with the University of Utah Press. He’s graciously agreed to an interview.
Your previous book was a theoretical study of boundary maintenance among nineteenth century Mormons and Shakers. What led you to next write a biography of Joseph F. Smith?
By January 6, 2016
A few weeks ago I highlighted the year of 2015 in Mormon historiography. But I’m not here to talk about the past. In this post, I highlight a number of books I’m especially excited to see published in 2016. This list is not comprehensive—it’s nigh impossible to keep track of everything in the Mormon publishing world—but I hope it captures a taste of what we have in store over the next twelve months.
Even beyond this next year, there is still a lot more to be excited about. Kathleen Flake’s book on gender, power, and Mormon polygamy and Laurel Ulrich’s book on polygamous women’s diaries are certainly going to shake the field, but they are not quite ready for release. (Word is Ulrich’s book is in the pipeline for a year from now, though, and should arrive by AHA 2017). And we all know the works-in-progress by stars like Spencer Fluhman, Quincy Newell, Steve Taysom, and others that we eagerly anticipate. But I think we have enough here to satiate our appetite.
Without further ado…
By March 26, 2015
In 1991, the iconoclastic historian Jon Butler brought forth one of the greatest of his many ?historiographical heresies.? Well known for being an ardent revisionist, Butler had called the previous year in his important book Awash in a Sea of Faith: Christianizing the American People (1990) for narratives that paid more attention to the enduring and even escalating power of religious institutions in nineteenth-century America. Institutional power, he suggested, had been unduly marginalized in the pursuit of other interests. In 1991, however, Butler took this logic all the way and proposed an entirely new model for American religious history, one that was sure to astound many of his colleagues. In the heyday of the new scholarship on American evangelicalism and during the very apotheosis of Nathan Hatch?s Democratization of American Christianity, Butler insisted that?of all groups?Roman Catholics could serve as a productive baseline for American religious history. Catholicism in America, he argued, more than the hurly burly of American evangelicalism, could help historians account for hidden aspects of the religious past. 
By October 8, 2013
Kenneth L. Alford, ed. Civil War Saints. Provo, UT: Religious Studies Center (BYU), 2012. xxxiii + 569 pp. Hardcover $31.99. ISBN 978-0-8425-2816-0.
I have contributed here a thorough and lengthy discussion of this book; if you would like just the highlights, please read my first and last paragraphs below. –NRR
As America continues its commemoration of the 150th anniversary of the Civil War, it is fitting that at least one new book should come out examining the connections between Latter-day Saints and the war. Kenneth Alford aims in this edited volume to update and add to the small body of literature surrounding Mormons, the Utah Territory, and the Civil War. While he falls short of creating a one-volume comprehensive treatment of the subject, he and his co-contributors have explored important, previously-uncharted territory that make this book an important addition to any Mormon or Civil War History enthusiast?s library.
By July 26, 2013
There’s a naval and mercantile metaphor in there somewhere, even if my post title doesn’t quite capture it. This is a short post just to call attention to the squall on today’s horizon about open access, digital dissertation publishing, and the tough choices facing history grad students navigating the internet’s rough seas. A perfunctory glance at my Twitter feed this morning shows that although the AHA issued a policy statement way back on the 22nd against timely open access digital publication of dissertations, today was the day it surfaced big-time. Breached the waters, you might say. It’s perhaps a tempest in a disciplinary teapot, but still: young scholars, best to take note.
By April 17, 2013
Desperate times (the expected dearth of posts at the end of the semester) call for desperate measures (narcissistically posting about our own scholarship).
Parley Pratt, whose theology was as rugged as his looks.
In summer 2009, I participated in the Mormon Scholars Summer Seminar, that year led by Terryl Givens and Matt Grow, where I had the opportunity to study the writings of the Pratt brothers. While my seminar paper was on Parley Pratt’s theology of embodiment, which soon evolved into a larger article on early Mormon theologies of embodiment in general, the topic with which I became particularly transfixed was how Joseph Smith’s teachings were adapted and appropriated during the first few years after his death. At first, I was interested in the very parochial nature of the issue—the specifics of theological development, who said what and when, and what ideas were forgotten, emphasized, or even created anew. But I then became even more interested in broader questions: how were Smith’s ideas interpreted in the first place within a specific cultural environment, and how did Smith’s successors utilize that environment when molding their own theology? And further, what does that process tell us about the development of religious traditions in general, and the progression of religion in antebellum America in particular?