By June 27, 2018
Mark Ashurst-McGee, Robin Scott Jensen, and Sharalyn D. Howcroft, eds. Foundational Texts of Mormonism: Examining Major Early Sources (New York: Oxford University Press, 2018).
Most historiographical essays on recent shifts in Mormon Studies point to new subjects of study or new theoretical frameworks that build on, depart from, and challenge earlier generations of scholarship. In Foundational Texts of Mormonism: Examining Major Early Sources, editors Mark Ashurst-McGee, Robin Scott Jensen, and Sharalyn D. Howcroft have compiled a set of original essays that encourage scholars to return to the archival and documentary roots of the earlier historiography. But instead of simply mining those records for content, the editors invite students and scholars of Mormonism to “interrogat[e] documents as products of history rather than just as sources of historical information.” Historians, they insist, should take a nod from “archivists, descriptive bibliographers, and documentary editors” and ask “routine methodological questions of textual interpretation, production, transmission, and reception” (2). Their call here builds on both their own training and the Joseph Smith Papers Project that employs each. The goal of the volume isn’t simply to tell historians what to do, but rather to demonstrate what more sustained attention to the production, transmission, reception, and custodianship of the documentary record can illuminate about early Mormonism.
By May 11, 2018
On Tuesday the Church Newsroom announced a “Plan for Worldwide Initiative for Children and Youth” that will change, among other things, Personal Progress and the Church’s relationship to Scouting. Yesterday I wrote about mentions of the Personal Progress program in General Conference. Today I look at mentions of the Eagle Scout award.
[Edit: Due to a very embarrassing error on my part, I only searched from 1940 to the present. There were two mentions of Eagle Scouts before 1950: In 1924 then-President Heber J Grant quoted approvingly a letter published in the Improvement Era that enthused at some length about Mormon scouting and included the line “There are more boys of advanced rank and a greater percentage of Eagle scouts than in any other section of America” (1924 April, p 155). In 1923 Apostle Richard R Lyman said, in a talk on training young people, “You cannot know what real scouting is until you have at least one Eagle Scout in your troop” (1923 April, p 157).]
By July 24, 2017
This is the eighth 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.
It was purely serendipitous that my scheduled review of Chapter 8 happened to land on July 24, and very appropriately so. This is Pioneer Day, in the style of Laurel Thatcher Ulrich, who treats the years of Mormon overland migration from 1847 to 1850 much in the same way that she approaches other common Mormon narratives. She takes a story that is relatively well-known to Mormon history audiences, at least on a surface level, and reconstructs it with the details, nuance, context and sharpness that deepens and enlivens those events. And she does it in a way that reminds you that you’ve never heard the story that way before, while also leaving with you with the feeling that you must have always heard it that way. And central to her telling are the experiences of Mormon women, told from the perspective of her reliable female diarists, Patty Sessions, Eliza R. Snow, Leonora Taylor, and Caroline Barnes Crosby, along with her roster of helpful and colorful male diarists, Wilford Woodruff, Hosea Stout, and Perregrine Sessions, among others.
Ulrich actually begins with the famed entrance of Brigham Young into the Salt Lake Valley on July 24, 1847, when he “may well have said something” about the salty desert where Mormons would make their home. She then steps back from that one iconic and mythical moment, by weaving her usual web of characters surrounding and intersecting with that event. Samuel Brannan, for example, had sailed on the Brooklyn, landed in California, and encountered members of the Mormon Battalion during the same weeks that Mormons first entered Utah. Brigham himself returned immediately back to Winter Quarters in the Fall of 1847, not even participating in that first winter of building Salt Lake City. By the spring of 1848, twenty-two hundred saints left Winter Quarters for Utah, while Wilford and Phebe Woodruff were on their way to Boston to set up the the Church’s “headquarters” in the East. Famously, the first company of Saints into the Salt Lake Valley included three women (Harriet Decker Young, her daughter Clara, and Ellen Saunders, who was actually ‘Aagaat Yseinsdatter Bakka,’ one of Heber C. Kimball’s wives), it was not until 1848 and 1849 that Mormonism’s most famous early women came pioneering: Patty, Eliza, and Leonora, of course, but also Mary Isabella Horne, Zina D.H. Young, Bathsheba W. Smith, Margaret Smoot, and Mercy Thompson, among so many others.
Ulrich focuses on three main sub-narratives of women’s pioneering experiences. The first is telling the overland migration through women’s eyes, including descriptions of terrain, weather, and food preparation, to childbirth, interactions with Indian women, the selling of Indian children to Mormon families, spiritual experiences, and how women sometimes had to step up to fill in where male leaders fell short. Ulrich expands women’s “pioneering” into the actual building of Salt Lake City, in that women were central to the construction of the fort and log homes, the delivery of babies, planting of orchards and crops, and establishing or reestablishing in Salt Lake City the close female networks that had begun in Nauvoo and persisted in Winter Quarters.
The second sub-narrative surrounds the travels, family, and ministering of Wilford and Phebe Woodruff in their calling in Cambridge, Massachusetts, from 1848 to 1850, where Wilford was effectively overseeing branches of converts throughout New England and New York. As she does with so many male-centric Mormon stories, Ulrich seemlessly weaves Phebe’s more behind-the-scenes experiences into Wilford’s public leadership role. Ulrich covers Phebe’s crippling grief at the loss and burial of her children, hers and Wilford’s attempts to bring her family members into the fold of the Church, the caring for her widowed father, her sharing in Wilford’s ministering in New England, and their final return overland to Salt Lake City in 1850. Readers will find Phebe’s and Wilford’s saga imminently useful for understanding how the early polygamists of the 1840s were transitioning into the expectations and lived experiences of plural marriage. These are not the unabashed, proud polygamists of the 1860s through the 1880s; no, these are youthful rookies, proceeding cautiously and secretively (even in their diaries, as Wilford almost never mentions his second wife, Mary Ann Jackson, and their son, James), tiptoeing through the “principle” with fits and starts, and reluctance and caution along the way.
The third and final sub-narrative is the most compelling of this chapter, and the most feminist in scope. Early women pioneers, argues Ulrich, kept alive their female networking, socializing, and expressions of spiritual authority that had begun and Nauvoo and blossomed at Winter Quarters. This is not a new history of Mormon women, per se; rather, it is new in that Ulrich brings female authority to the front of the story, even during a period that lacked the formal skeleton of (re)constituted Relief Societies (yet). These started out as organized gatherings and parties. Indeed, even in mixed-gender settings in Salt Lake City, women exerted their feminine authority in unique ways that both supported male leadership as well as challenged it. Women often ‘presided’ at their own meetings, even when men were present, and a woman might ‘delegate’ her authority to other women in the presiding woman’s absence. Of course women also healed other women, in that they “anointed and layed hands.” (p. 196) But they also gave speeches in tongues and interpreted them, taking very literally Patty Sessions’s belief that “it was the sisters’ right to “claim for all that we bestow either spiritually & temporally.” (p. 195)
Ulrich finds completion where she began this story of pioneering, on July 24th itself, in the formal “Pioneer Day” celebrations, now iconic and ubiquitous throughout modern Mormonism. First inaugurated in 1849, Pioneer Day celebrations very quickly eclipsed July 4th in fanfare and attention for early Mormons. In fact, modern super-patriotic LDS might be surprised to note that July 4th in Utah usually passed without any notice at all. But, as Ulrich acclaims, “After their experiences in Missouri and Illinois, they had little reason to celebrate the Fourth of July.” The 24th was different, because, as Patty Sessions explained, “This is the beginning of a new era with us.” (p. 204)
Ulrich finds great gendered meaning in these new refined celebrations marking Mormons’ celebrations of their religious freedom in the West. In the very first parade, the “young men carried swords and copies of the Declaration of Independence and the Constitution. Young women held a Bible in one hand and a Book of Mormon in the other. Apparently, men were defenders of liberty, women custodians of faith.” (p. 206) In this display, Mormons quite possibly held the “first public event that used both male and female participants in a symbolic performance.” (p. 206). But even more noteworthy was that these young people boasted the symbols of both their theology and their nation– their hopes of what might be possible in America. Ulrich sees no contradictions in the favoring of the 24th over the 4th, while still embracing American political symbolism. As she states, “the exiled Mormons declared their own independence, embracing the ideals of the American Revolution without acknowledging allegiance to the nation they believed had abandoned them.” (p. 204) In fact, they even carried banners “affirming the union of secular and religious authority in the person of their Prophet.” (p. 206) July 24th invited no pretense of false honor to American political authority; rather, Mormons unabashedly celebrated theocracy, and Brigham Young as “The Lion of the Lord” and “Hail to our Chief.” (p. 206)
Without any spoilers, I am excited for you to read how Laurel ends this chapter by linking her sub-narratives into one symbolic moment in July of 1851, with a newborn baby girl, a Pioneer Day parade, and a poem celebrating women’s eternal liberty. Indeed, she finds meaning in the intersection of seemingly unrelated historical moments, as only Laurel can. She also shows how Mormonism’s two July holidays emerged with very complicated and contradictory beginnings, thus allowing us today to continue to think about their very complex historical importance for a people who, even now, want to simultaneously celebrate their religious separateness and their nationalistic assimilation.
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 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 October 25, 2016
In 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.
By June 8, 2016
On the cusp of the annual Mormon History Association conference, which is centered on the theme of “practice” this year and begins later this week at Snowbird, UT, it seems like a good time to highlight some of the resources and the work done here at the JI on the theme of “practice” during March 2014. During that month (which hardly seems like two plus years ago), we carried the theme of practice through a series of posts from guests and regular contributors. See, for instance, guest Megan Sanborn Jones’s analysis of Mormon pageants and religious performance, J. Stapley’s discussion of his favorite books on liturgy/ritual, or Kris Wright’s thoughts on “Vernacular Architecture and Religious Practice.” We also had a (somewhat delayed) multiple part “Scholarly Inquiry” interview with Dan Belnap on his edited volume By Our Rites of Worship: Latter-day Saint Views on Ritual in History, Scripture, and Practice. And we put some effort toward assembling a (theoretically) comprehensive bibliography dealing with matters of practice in Mormon history. If you’re looking to grease the skids for a memorable and productive conference this weekend, you could do worse than to start here!
By June 7, 2016
Speak ‘friend’ and enter.
Please join Juvenile Instructor’s Andrea R-M and tour co-director Janelle Higbee for the second round of fantastic Mormon women’s history on a bus, Thursday, June 9, leaving from Snowbird at 8:30 a.m. and returning after 5:00 p.m.. Tour spots are still available, and even those not registered for the conference may register for the tour.
By May 27, 2016
The Mormon Women’s History Initiative Team (MWHIT) is pleased to announce its first annual Relief Society Bazaar and Silent Auction, to be held at the Mormon History Association Conference, June 9-12, 2016 at the Snowbird Resort. (For overall conference program and registration information, please see Mormon History Association 2016 conference registration.) MWHIT encourages MHA attendees to visit our booth in the book exhibit space at the conference, where we welcome browsing, bidding, and purchase of our team members’ contributions. Many of you know our members, from whom you can expect personal and detailed work: Lisa T., Jenny R., Kate H., Sheree B., Taunalyn R., Andrea R.-M., Susanna M., Janelle H., Anna R., Barbara J. B., and Brittany N.
By August 5, 2015
The release of the photos of Joseph Smith?s seer stone as well as the pouch made by Emma Smith that protected it, illustrates the sheer viscerality of material religion. It demonstrates the power that objects can have in the lives of religious believers and is a great example of how religion is not just something that is believed or felt abstractly or read through a text. Objects and bodies mediate religious experience.