By July 3, 2015
[Today we are happy to have the second post in our guest series from UofU-bound-PhD student Jeff Turner. Make sure you didn’t miss his first post last week.]
In the first volume of the Mormon Studies Review, Thomas Tweed writes, ?in this brief essay I want to discuss Mormon displacement and emplacement, as Twain did, and I want to propose that consideration of these two themes, and others, shows that the Latter-day Saints offer an exceptionally generative case study for translocative history, historical accounts that trace cultural flows across geographical boundaries, and comparative analysis, the justly maligned but still useful strategy of interpreting one tradition in terms of another.?[1] While Tweed spends a significant portion of the essay addressing a comparative approach, he also suggests that missions and migration are two opportunities for a translocative study of Mormonism. In following this vein, we might ask: what might such a study of Mormonism look like?
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By MaxJuly 2, 2015
When I composed the introduction to the special edition of the Journal of Mormon History (July 2015), I described the study of race and Mormonism as a ?nice subject, historically obscure even within the Mormon studies world.? But boy have I been proven wrong, or at least behind the times!
Anyone attending last month?s Mormon History Association annual meeting in Provo, where many of the panels dealt with race (broadly conceived) and the restored church?not to mention the powerful Smith-Pettit plenary by Margaret Jacobs on the adoption of Native American Children by Mormon families as well as the Best Book Award going to Russell Stevenson?s documentary history on people of African descent and Mormonism?would recognize that race has become a major preoccupation for the corner of Mormon studies that MHA represents.
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By JJohnsonJune 30, 2015
Last month (here) we told you about friend of JI and Keepapitchinin’ blogger, Ardis Parshall, and her Kickstarter campaign–She Shall be an Ensign. We are glad to support her in achieving her goal, but she is still working with a shoestring budget. And if she reaches $40,000 everyone who donates $10 or more gets an additional packet of lesson plans.
If you believe that there is much Mormon History still to be written and a wide range of women’s voices need their rightful place in that history, contribute now. You’ve got 14 hours left!
By AmandaJune 29, 2015
Last Friday, the Supreme Court ruled that state restrictions on same sex marriage were unconstitutional. Their reasoning pointed to the importance of establishing a uniform understanding of marriage across the United States so that individuals who were legally married in one state would be assured their relationship would be recognized if they moved to another one. The reaction on my Facebook feed has been jubilant.
One friend wrote: SO MANY RAINBOWS. SO MUCH HAPPY.
Another posted a row of rainbow hearts.
And finally, a third posted a picture of her brother with his new husband, a marriage certificate, and the words: “Today brings joy to my heart. #lovewins”
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By June 25, 2015
[Today’s guest post comes from Jeff Turner, who recently completed a master’s degree at Claremont Graduate College where he worked with Patrick Mason in the Mormon Studies Program. This fall he will be a PhD student in history at the University of Utah.]
As far as I can tell, it?s been at least a year since JI has featured a post on conversion, which means that it?s time for us to take a trip back in our Delorean and uncover a topic that might be forgotten under a layer of dust.
Take, for example, two stories of two different English converts to Mormonism in the 1850s. First, in 1853, an Englishman attended his first Mormon meeting, encountered religious enthusiasm, and converted: ?At this meeting, a testimony meeting, one young woman spoke in tongues and many of those present bore their testimony to the divine mission of the Prophet Joseph Smith. This was something new to us and had a great impression upon our minds as being the truth and reasonable? So we were then and there baptized by James Woods in the baptismal font of the chappel yard? We attended meetings as often as circumstances would permit and our minds began to be lit up by the Holy Spirit which caused our hearts to rejoice.?[1]
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By Edje JeterJune 23, 2015
A few weeks ago Ben P, Catherine P, and I visited the Iosepa (pronounced, I think: ee-oh-SEP-ah, but, in practice usually closer to: yo-SEP-uh) Cemetery, near Dugway, Utah. Below I’m posting some of the pictures from the trip, mostly without commentary.
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By J StuartJune 17, 2015
JI recently finished a roundtable review on Paul Reeve’s wonderful Religion of a Different Color: Race and the Mormon Struggle for Whiteness (New York: Oxford University Press: 2015). Dr. Reeve has kindly consented to respond to the roundtable–his thoughts are found below.
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By AmandaJune 16, 2015
I am currently working on a mapping project at the University of Michigan focused on sexual crime in nineteenth-century Utah. Every day, I look through the index of the Third District Court Criminal Case files. The cases included in the index (which is available through ancestry.com) covers the years, 1882 – 1916. I still have a long ways to go with the project, but I thought I would share some preliminary thoughts.
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By J StuartJune 15, 2015
TWO job announcements from our friends at MHA, the editorship of the Journal of Mormon History and the Executive Director Position of the Mormon History Association:
Editor Search for the Journal of Mormon History
The Mormon History Association is conducting a search for a new editor of the Journal of Mormon History. The editor determines the content of the quarterly Journal, solicits submissions, oversees peer review, works with submitting authors in performing substantive and stylistic content editing, and coordinates with a production staff to ensure that issues of the Journal are published according to deadline and within budget. The editor has full editorial control of the journal but reports to the MHA board of directors in maintaining a high quality product that serves as the flagship publication for the organization.
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By Ben PJune 10, 2015
Mormon History Association 51st Annual Conference
Call for Papers
2016 Snowbird, Utah
?Practice?
The 51st annual meeting of the Mormon History Association will take place on June 9-12, 2016*. The conference theme is simple yet evocative: ?Practice.? The work of Mormon history in the past few decades has delved deeply into theological, institutional, and cultural research. And yet the richness of the lived realities of the Mormon experience begs to be uncovered in new ways that cut across these familiar categories. ?Practice,? in this sense, is used broadly in order to capture the dynamic participation of individual adherents within diverse strains of Mormonism throughout the past two centuries. Several decades-worth of scholarship in ?lived religion? provides the tools to capture these fresh perspectives. Mormonism?s distinctive religious morphology and substantial corpus of records creates a promising field for new theoretical understanding. What role does ?practice? play in Mormon religiosity? What is the relationship between hierarchical, correlated authority and grassroots implementation and innovation? How do Mormon practices change, evolve, and adapt over generations and throughout global communities? How are global Mormon religious norms shaped by indigenous culture in Salt Lake City, Kinshasa, or Manila?
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In the first volume of the Mormon Studies Review, Thomas Tweed writes, ?in this brief essay I want to discuss Mormon displacement and emplacement, as Twain did, and I want to propose that consideration of these two themes, and others, shows that the Latter-day Saints offer an exceptionally generative case study for translocative history, historical accounts that trace cultural flows across geographical boundaries, and comparative analysis, the justly maligned but still useful strategy of interpreting one tradition in terms of another.?[1] While Tweed spends a significant portion of the essay addressing a comparative approach, he also suggests that missions and migration are two opportunities for a translocative study of Mormonism. In following this vein, we might ask: what might such a study of Mormonism look like?
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