The Dance of Discourse

Imagine this setting: you are a Mormon attending a talk titled “Sacred Spaces, Holy Work: Perspectives on Mormon Temple Worship,” given at Harvard Divinity School by Juvenile Instructor’s own Tona Hangen, who is a professor of history and also a practicing Mormon. The talk is about temple worship, a topic on which Mormons famously do not love to offer details. The event is advertised both at Harvard and in my Sacrament program on Sunday. It is a public event and the room is full of people from diverse backgrounds. Scanning the room, I noticed people from the Divinity School who knew very little about Mormonism, Mormon professors and students from Harvard, three stake presidents (one whose wife brought treats), and people from my ward.

My point is not so much to belatedly highlight Tona’s awesome talk of a few months ago. Indeed, these situations happen all the time. Instead I want to bring attention to the complicated interplay of expectations of what one should say and how one’s audience expects you to say it. The experience of attending Tona’s talk, as well as subsequent experiences, has led me to think about the ways in which our audience (including believing Mormons and people with extensive or little knowledge of Mormonism) and our pedagogical spaces (such as classrooms, academic lectures, and sacrament talks) structure the ways in which we talk about our subject.

As an academically trained lifelong Mormon, I have learned several ways to engage with Mormonism. However, so far my experiences in discussing Mormonism have mostly been in homogenous groups and spaces. In Canada, where I grew up, there was little opportunity for mixed audiences because there were neither many Mormons nor people academically interested in Mormonism. Therefore, when I presented on Mormonism, I grew accustomed to being able to control who my audiences would be and how I would engage with them. Additionally, I could also manage how I presented my own subjectivity to the audience. Tona’s talk interested me because of the hybridity of the audience and subsequent messiness of expectations. Her audience understood Mormon temples in a variety of different ways: some non-Mormons had never heard of Mormon temples, others had participated in the sacred rituals in temples (and had different ideas of what should be secretive about those experiences), and the stake presidents in the room had the power to grant and bar access to temples.

So, as a speaker, writer, or teacher, how do you stay accountable to your hybrid audiences? How do you manage discourses of criticism and sympathy toward Mormonism? How do you frame your discussions in recognizable terms for mixed audiences? How do you manage different pedagogical spaces, such as BYU religion classes, in which learning expectations are both academic and devotional? How does your complicated relationship with the Mormon faith ? whether you are a believing Mormon, Ex-Mormon, non-Mormon, or anything in between ? enter into your academic discourse?

Please share your thoughts below in the comments.

Restriction-ism Unveiled!

Today’s guest post comes from Keith Erekson. Keith is the Director of the Library division at the LDS Chruch History Library.

One of the most common tropes in Mormon literature asserts that Mormon practices are veiled in secrecy. In the realm of historical practice, the trope has been employed to describe the archival and historical collections of The Church of Jesus Christ of Latter-day Saints, presently housed in the Church History Library in Salt Lake City. What lies in the vaults at the Church History Library? What is restricted, and why? Is it possible to use restricted items in your research? What restrictions influence the intellectual property request process? Are restrictions ever lifted?

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History and Presence, Chapter Four: Printed Presence

Our Tuesdays with Orsi series continues today with a look at the fourth chapter. The series is a systematic engagement with Robert Orsi?s important and recently published book, History and Presence. Previous installments are found here, here, here and here.

The fourth chapter of History and Presence explores the relationship between print culture and practices of presence.  Orsi maintains that Catholics in the United States, and elsewhere, use printed things in a distinctive manner.  While they read, and looked at religious texts and images,
?devotional print was not simply a vehicle of ideas in this world, it was itself a medium of presence.?

This chapter opens with the story of a dying woman being fed a small piece of a holy card of the Sacred Heart of Jesus and contrasts Catholic and Protestant approaches to printed matter.  Underscoring the idea that the Protestant/Catholic divide is not always absolute, Orsi demonstrates the centrality of the printed word to Protestant denominations, particularly through the medium of the scriptures and the sermon as well as their relationship to creeds and theology.  By exploring print culture, Orsi states that the fundamental question of this chapter is ?what we learn about modern practices and understandings of reading and writing in the world when we look at them from the perspective of what Catholics did with presence in print.?  This includes an exploration of holy cards which were often transformed into relics.  Orsi probes Catholic religious curriculum, illustrated Bible stories, coloring books, comic books, and popular magazines as sources of printed presence.  He also discusses the role of the unprinted, but textual, presence involved in cursive handwriting as a devotional task.

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The Friend and a Seer Stone

Since 1971, The Friend has been the LDS Church?s magazine for children. An article in the September 1974 issue of The Friend detailed that in addition to the Urim and Thummin ?Joseph [Smith] also used an egg-shaped, brown rock for translating [the Book of Mormon] called a seer stone.?[1] After combining and revamping church magazines in 1971, this was the first mention of a seer stone. Three years later, historian Richard Lloyd Anderson published an article on Smith?s translation of the Book of Mormon that likewise included mention of Smith?s seer stone usage.[2] This might surprise many Latter-day Saints today as Joseph Smith?s seer stone usage has not always played a role in the devotional narrative of Smith?s life and many might have believed the seer stone to be a part of antagonistic tall tales.

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Mormon and Muslim Immigration-A Shared History

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.

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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History and Presence, Chapter 2: “Abundant History”

Our Tuesdays with Orsi series continues today with a look at the second chapter. The series is a systematic engagement with Robert Orsi’s important and recently published book, History and Presence. See the first installment here and the second installment here.

As Ryan wrote last week, Orsi’s writing in the past dozen or so years has focused on the need to write about “presence” and “abundant events” in scholarship on religion. Following up on his first chapter arguing for an academic way of studying the presence of “the gods” as they appear and operate in the lives of individuals and religious groups, Orsi’s second chapter argues that scholars should take “abundant events” much more seriously. In doing so, Orsi seeks to help scholars overcome the methodological issues inherent to studying religion. As JI emeritus and scholar Steve Taysom puts it, “how [can] scholars of religion account for experiences that are simultaneously irrational and real?”[i] Orsi contends that the abundance of events surrounding when the “transcendent breaks into time” means that scholars must account for the “presence” of supernatural occurrences and beings in the lives of those they study. This necessarily draws upon anthropological and historical methodologies.

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

Image courtesy of Ardis Parshall, keepapitchinin.org.

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

• Christopher Jones, “‘For ye were strangers’: Four Short Vignettes on Mormon(s) and Refugees,” Juvenile Instructor. November 18, 2015.

• Edje Jeter, “Images: Woman’s Bondage, The Cave of Despair, and The Twin Relic,” Juvenile Instructor. January 6, 2015.

• Benjamin Park, “The Mormon Church, which Prizes Religious Freedom, is Silent on Trump,” Washington Post. January 28, 2017.

• David Grua, “‘We Weep When We Remember Zion’: Early Latter-day Saints as Refugees,” Perspectives on Church History, lds.org. July 6, 2016.

• David Grua, “Religious Liberty, Mormons, and Muslims,” Juvenile Instructor. December 16, 2015.

• W. Paul Reeve, “My View: Trump’s Muslim Ban Looks like Mormon Ban,” Deseret News. January 28, 2017.

• Ardis Parshall, “‘Our Lives are not Safe’: Armenian Latter-day Saints in the Genocide,” Keepapitchinin. June 11, 2014. See related posts here, here, here, and here. In fact, there’s too many relevant posts on Mormon refugees there to list individually. See headings for “Refugee” and“Syria” and “Armenia.”

• Michael Austin, “Newly discovered First Presidency Letter Clarifies Mormon Position on Civil Government,” By Common Consent. January 26, 2017.

• Emily Grover, “This is Not Us,” By Common Consent. January 28, 2017.

• Julie H. Smith, “Sometimes History Should Rhyme,” Times and Seasons. January 28, 2017.

History and Presence, Ch. 1: “The Obsolescence of the Gods”

Our Tuesdays with Orsi series continues this week–on Wednesday. The series is a systematic engagement with Robert Orsi’s important and recently published book, History and Presence. See the first installment here.

As Jeff discussed in last week’s post, Robert Orsi’s ultimate purposes in History and Presence are grand; he aims to fundamentally challenge the norms of contemporary religious studies and, indirectly, aspects of modernity as a whole. Through prolonged historical processes, he argues, ontological assumptions of “absence” and not “presence,” have surreptitiously come to typify the way that modern scholars approach and analyze religion. Presuppositions of “absence”–above all the assumption that the divine and human do not enter into intimate and consequential relationships–has produced an impoverished view of religion in general, and especially of Catholicism. Such is the endpoint of this powerful, complicated, and often elegant book.

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Call for MHA Awards–Deadline February 1

A note from MHA Board Member and friend of Juvenile Instructor, J.B. Haws, regarding submissions for MHA Awards.

One final call for nominations for the 2016 Mormon History Association awards! The deadline is next week?February 1!

We welcome nominations for article awards and graduate student work awards from anyone?authors, advisers, readers, fans, colleagues, etc. Because some authors are reticent about putting forward their own pieces, we need your help to identify excellent scholarship.

Nominations for article awards should be submitted to Sheree Bench at shereebench@msn.com. Nominations for graduate student work awards (dissertation, thesis, and unpublished graduate paper) should be submitted to Brian Birch at brian.birch@uvu.edu. Can we put out a special request to have those of you who work with graduate students to give extra attention to this? Please encourage your students and peers to submit their work?or feel free to send in their work for them!

Nominations for book awards should come directly from publishers. We ask publishers to submit 5 copies of nominated books. Publishers can contact our executive director, Rob Racker at mha.robracker@gmail.com, to get current mailing information for our book award committee members (the book awards committee is chaired by Tona Hangen).

Feel free to direct general questions about awards to J.B. Haws at jbhaws@byu.edu.

Thank you for helping the MHA celebrate outstanding work in the field of Mormon history!

George Q. Cannon Journals

This morning’s guest post comes from Richard Dilworth Rust, a missionary at the LDS Church History Library and who has worked on the George Q. Cannon project for the last several years.

On George Q. Cannon?s 190th birthday, January 11th, 2017, the Church Historian?s Press issued online George Q. Cannon?s journal for the period of 1876 to 1880.

The following are some of the events/topics that can be explored. Links to events are provided in the online list at the beginning of January each year.

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