Women at Home in the Beehive House

A few years ago on a very rainy day in June in Salt Lake City, my husband and I took refuge in the Beehive House and enjoyed a tour led by one of sister missionaries.  While waiting to meet up with his family arriving from California, we spent the morning touring Temple Square and visiting the genealogy center inside the Joseph Smith Memorial Building. The tour was very informative, but I never assumed the tour would ever directly pertain to my research. Of course, I was wrong. Ever since I discovered the Beehive House was used as a home for young female workers and students from the 1920s to the late 1950s, I have been intrigued with understanding how the Beehive House served as a space for young women throughout its history.

Constructed between 1853 and 1855, the Beehive House functioned as a home for Brigham Young. In 1856, the Lion House was built to provide more room for his growing family.  A close reading of the history of Beehive House illuminates how the space served as a form of sanctuary for some of Young?s wives and children as well as young Mormon women in the twentieth century. Clarissa Young Spencer, Brigham Young?s daughter born in 1860, wrote in her book Brigham Young at Home that even after her marriage the Beehive House still felt like her ?real? home and it was a ?place where love and perfect harmony existed.?[1]

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Religion and American Culture Forum: “Contemporary Mormonism: America’s Most Successful ‘New Religion'”

Good news for scholars and students of contemporary Mormonism! The Center for the Study of Religion and American Culture at IUPUI continues its emphasis on the study of modern Mormon culture with the latest issue of its journal. Back in September of last year, the Center convened a forum in Indianapolis with scholars Jan Shipps, Phil Barlow, Jana Reiss and former US Senator Bob Bennett to address ?Mormonism in the 21^st Century.? Now, the latest ?Forum? discussion in the Winter 2013 issue of Religion and American Culture features a heavyweight panel comprised of Terryl Givens, Kathryn Lofton, Laurie Maffly-Kipp, and Patrick Mason, who speak to different aspects of the theme ?Contemporary Mormonism: America?s Most Successful ?New Religion?.? The Forum piece offers sophisticated reflections on many of crucial pressure points of Mormonism today: gender, homosexuality, family, politics, perceptions, popular culture.

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Women Praying in General Conference and Grassroots Efforts

If (when) we see women praying in spring General Conference 2013 (hallelujah!), it may or may not be the result of grassroots efforts. Some will argue that the change was in place long before the efforts of ?Let Women Pray in General Conference,? yet those involved will not likely feel that their efforts were of no consequence. Nor should they, they are part of a significant LDS historical tradition.

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Southwestern States Mission: Amelia Carling’s Missionary Blessing

Last week Ardis (from Keepapitchinin) pointed out that in the early 1900s some church assignments held by females did not require ?setting apart.? [1] Female missionary did, however, and Amelia Carling received her ?missionary blessing? on 1901 Jun 25 from Apostle John W Taylor. Below I comment on some gendered aspects of her blessing in comparison to a selection of contemporary male blessings. [2] The complete text of Carling?s blessing is in the footnote. [3]

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Hermetism and Christian Platonism: A Little More Clarification

Lately I’ve had a number of people ask me to clarify what the “hermetic tradition” was and I realized that although I’ve written some blog posts dealing with the topic, I ought to make a few more clarifications.  The notion of a Hermetic tradition is the work of Francis Yates and her very influential book Giordano Bruno and the Hermetic Tradition.  It was this book that John Brooke used to frame Mormonism in his Refiner’s Fire.  Yates’s work did much to shed light on early-modern modes of thought that had previously been under-explored but like most works, they get a little dated over time, and I will list a few of the critiques here.

One of the biggest problems was that Yates called a number of ideas “Hermetic” that were not in the Corpus Hermeticum [1]: like astrology, alchemy, and kabbalah.  Such modes of thought, Yates argued, shared a common essence with Hermetism.  Though Yates always used the term “Hermetism” (the preferred term of those who study antiquity) later scholars began using the term “Hermeticism” as a broader umbrella for the practices not in the Corpus Hermeticum, but similar in essence [2]. Thus “Hermetism” meant the ideas in the Corpus, “Hermeticism” meant the broader term.  This move unfortunately created a bigger mess because the term “Hermeticism” became too vague.  What was deemed Hermetic was now an intuitive judgment call, rather than a process of tying ideas back to particular sources.

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?I believe in women, especially thinking women.”

– Emmeline B. Wells, Exponent,  Vol. 3 (Sept. 1874), No. 9

In his book Enlightenment Contested, Jonathan Israel argues that the first ?revolutions?  were not, in fact, political rebellions; “revolution” referred to new epistemic frameworks caused by the likes of Galilean, Copernican, Newtonian, and Cartesian paradigm shifts. These new conceptual models laid the groundwork for later political reforms; in Condorcet?s concise maxim: ?only philosophy can cause a true revolution.?  One of the reasons I have focused my research on 18th century European intersections of gender and religion is because of this very notion: that beliefs matter. And when people challenge or reinterpret the status quo, interesting things happen.

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The April 28, 1842 “Revelation”?

On April 28, 1842 Joseph Smith attended a meeting of the nascent Female Relief Society of Nauvoo. He delivered a sermon. Eliza R. Snow recorded a long-hand report of the sermon in the Society?s minute book, and Willard Richards recorded a brief summary in the “Book of the Law of the Lord” [n1]. Smith opened up his discourse by referencing 1 Corinthians, chapter 12. “He said the reason of these remarks being made, was, that some little thing was circulating in the Society, that some persons were not going right in laying hands on the sick &c.” Smith proceeded to deliver an emphatic endorsement of women performing healing rituals. The sermon included other material, but the participation of women in the healing liturgy was a primary concern.

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Southwestern States Mission: The Mission Call of Sister Amelia B Carling

Amelia B Carling was one of the first ?official? full-time female missionaries for the Church and was the first for the Southwestern States Mission. [1] I have previously transcribed her account of the events leading to the mission call and her defense of ?lady missionaries?? right to preach. Below I transcribe her mission call letter and compare it to the letters received by male missionaries.

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Southwestern States Mission: Interactions with African Americans, Part 2

Note: This post contains racial epithets.

In my last three posts I have discussed aspects of Mormon missionaries? interactions with and perceptions of African Americans in eastern Texas. In this post I will focus on the missionaries? language and behavior.

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Join the Expanding Empire: Job Opening with the Joseph Smith Papers Project

Historian/Documentary Editor, Joseph Smith Papers

Job Description
The Joseph Smith Papers seeks a full-time historian/documentary editor with the academic training, research, and writing skills to edit Joseph Smith?s papers. The Joseph Smith Papers is producing a comprehensive edition of Smith?s documents featuring complete and accurate transcripts with both textual and contextual annotation. The scope of the project includes Smith?s correspondence, revelations, journals, historical writings, sermons, legal papers, and other documents. Besides providing the most comprehensive record of early Latter-day Saint history they will also provide insight into the broader religious landscape of the early American republic. 

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