By April 21, 2016
This last year, as part of my position as a fellow with the Kinder Institute on Constitutional Democracy here at the University of Missouri, I ran a seminar aimed for members of the Columbia, MO, community on Mormonism’s relationship with American politics. We just held our final meeting last week, and the entire seminar was an absolute blast. (But I may be biased.) I thought others might be interested to see what we read and discussed, and this post might serve as a resource for other scholars and onlookers.
By April 13, 2016
We’re pleased to host this research query from Amber Taylor, a PhD student at Brandeis University. Please feel free to suggest readings in the comments below. Amber can also be reached at ambercecile3 AT gmail DOT com.
I am working on the history of the LDS Church in Palestine and Israel. One of the larger historical arcs that I am working with is the Church and globalization – how that has affected the Church’s position regarding the people and politics of Israel-Palestine. As of yet, I have found very little material on the Church and globalization itself – I recognize that this is a rather recent topic, and Mormon studies as such is a rather emerging field. I have read various articles by Arnold Green that address various aspects of Mormon views on Jews/Judaism and Muslims/Islam. I am also familiar with works by Steven Epperson and Grant Underwood on similar topics. Likewise, I have the book Out of Obscurity: The LDS Church in the Twentieth Century from the Sperry Symposium, and have been perusing Reid Neilson’s work, as well as Marie Cornwall’s and Tim Heaton’s Contemporary Mormonism. I am wondering if anyone can point me to other scholars – including articles and books – that have looked at the way that the 20th century globalization of the Church has affected the way that leaders have talked of peoplehood and chosenness, and other such good things related to that.
Also, I have been considering the notion of “Zion” as a major aspect of my research. I am attempting to set my dissertation in a comparative framework, looking at the Church in its American setting, and examining the ways that American views of the Holy Land, Jews, and Muslims related to the Mormon views – and how both the broader American cultural setting and Mormon particularity affected one another. Specific to the concept of Zion, American culture (especially Protestant culture) has, from its very origins, been prone to talk of America and American Christianity in terms of “Zion,” or had themes of Zion weaved throughout it in myriad ways. Likewise, the concept of American exceptionalism is, of course, bound up with this. But the Mormons went a step further – they established an actual Zion, a physical space with teleological meaning. Their peoplehood as Israelites, and their actual American Zion, makes the question of the Mormon presence in Jerusalem and Palestine-Israel rather intriguing. America has always had a fascination with the Holy Land and its import in latter-day fulfillment of prophecy, yet the Mormon ethos is unique. What were/are the Mormons actually doing in the Old Zion, if they had their Zion, the New Jerusalem, on the American continent? What purpose does the BYU Jerusalem Center actually serve in all of this? Can anyone recommend any literature on this, specifically relating to the two Zions and what LDS leaders have said about them, what they mean in terms of physicality, sacred territory, and gathering?
Thank you for your help.
By March 31, 2016
This is the third and final post in a series about Orrin Hatch’s role in the National Women’s History Week/Month in the context of the backdrop of the Equal Rights Amendment.
Last time when I left off, I intended to explore the process under which both Senator Orrin Hatch
Barbara Mikulski on Meet the Press, 1983
and then Representative Barbara Mikulski came to co-sponsor National Women?s History Week. This partnership is very curious given many of their seemingly diametrically opposed views. Mikulski was an advocate for the passage of the Equal Rights Amendment (ERA). In 2012, as a senator, she cosponsored a bill with others to reintroduce the amendment for ratification. Most of the news coverage I found that included both Orrin Hatch and Barbara Mikulski focused on the heated debate over the Equal Rights Amendment.
My working argument throughout this series has been that the co-sponsorship of National Women?s History Week was an effort to demonstrate bipartisanship during the otherwise contentious time concerning women?s rights during this period. I do not diminish Women?s History Week as a ?token? effort to show cooperation during this time, as it was a much-needed recognition during a time when other weeks and months were being set aside to celebrate the historical achievements of non-white men in power.
By March 23, 2016
Photo Courtesy of U.S. Senate Historical Office
Sen. Orrin Hatch speaks at one of his first Senate hearings. From SL Tribune
This is part 2 in a 3 part series about Women’s History Week/Month and Orrin Hatch.
The late 1970s and early 1980s was a time of transformative change for the women?s movement and American women?s political activism in general. From well-known feminists like Betty Friedan, who fought for the passage of the amendment, to Phyllis Schlafly, whose STOPERA campaign innervated once politically apathetic women to political action, the campaign for and against the Equal Rights Amendment demonstrated the power of women?s political mobilization to sway the American public opinion.
By February 25, 2016
This is the third and final post in a series chronicling the experiences of the The Friends of Latter-day Saints of African Descent support group in Chapel Hill and Durham, North Carolina. Part one and part two can be read here and here.
Friends of Latter-day Saints of African Descent, August 2011.
Another purpose of the Friends meetings is to provide instruction. Most black members in the Durham Stake tend to be converts to the Church, many of them having converted fairly recently. Every month a theme is chosen and one person appointed to direct the conversation or to provide a lesson. Themes include ?outreach,? ?fellowship,? ?true v. false doctrine,? or ?being a black Mormon today.? In September 2011 Brother Isaiah Cummings taught a lesson titled ?Blacks in the Bible.? Brother Cummings has apparently written a book on this subject but has been unable to find a publisher. I was not present at this meeting but Christina shared with me a copy of his lesson outline and it is also posted at the group?s Facebook page. In that lesson he taught that ?When you begin to look at ?Biblical History,? it is important to realize that the world had two (2) beginnings? The World ?before? the Flood and the World ?after? the Flood. Hence, the Black Race had two sets of Parents: 1) Cain and his wife and 2) Ham and his wife Egyptus.? The lineage Brother Cummings constructs to illustrate the history of Blacks in the Bible is supported by scriptural references to the Bible and the Book of Abraham in the Mormon book of scripture, the Pearl of Great Price.
By February 24, 2016
This is part two of a three-part series chronicling the experiences of the The Friends of Latter-day Saints of African Descent support group in Chapel Hill and Durham, North Carolina. For part one, see here. Part three will be posted tomorrow morning.
Isaiah Cummings presents a lesson on “Blacks in the Bible,” Friends of Latter-day Saints of African Descent, September 2011.
The Friends Group arose out of the African American cultural celebration as the brainchild of Brother Lee Cook, a white member of the Durham 1st Ward. Lee grew up in Richmond, Virginia, as a Southern Baptist. He described his younger self as a hippie and college dropout who joined the Air Force, which is where he met missionaries and joined the LDS Church. After moving around with the Air Force and then living for a while in New York, he returned to the South. It was exciting to see all of the changes that had occurred since the Civil Rights movement occurred, he explained. Yet, he noticed that, in many places, there was still that separation?a ?wall of partition,? he called it. So he started visiting black churches as part of his own quest to overcome that partition and he became very spiritually impressed (a common Mormon term for inspiration from the Holy Spirit) ?that the Lord has a great work for us to do together.? Then he met Christina and after one of the African American cultural celebrations she confided in Lee that, as he remembered her statement (which he shared with her permission), ?this is the only day I feel good as a black Latter-day Saint.? So, to remedy that sense of loneliness that she and presumably other black Latter-day Saints in the stake feel throughout the rest of the year, he proposed the organization of a support group??so instead of once a year?once a month.?
By February 23, 2016
We’re pleased to present the following series of posts from Stan Thayne, PhD candidate in Religious Studies at the University of North Carolina at Chapel Hill and founding editor of the Juvenile Instructor. The posts, which trace the little-known history and significance of the Friends of Latter-day Saints of African Descent support group in Chapel Hill and Durham, North Carolina, is longer than our usual offerings, but is well worth the time. It will be published serially over the next three days. –admin
Meeting of the Friends of Latter-day Saints of African Descent, June 2011.
When Christina Stitt moved into the Chapel Hill 1st Ward of the Church of Jesus Christ of Latter-day Saints in 2005, she and her grand-daughter Dushana doubled the number of African Americans in the congregation. There were only two other black members at the time, as Christina remembers it: Brother and Sister John and Mary Moore. They didn?t get to know each other right off, Christina and the Moores. Perhaps both overly conscious of the blackness that should supposedly connect them in this sea of whiteness, they were both a little stand-offish toward each other at first, as Stitt recalls. But after Christina sang a gospel piece during sacrament services, Sister Mary Moore approached her and expressed her desire for a program in the church celebrating African American culture. ?She planted a seed in me,? Christina told me during one of my interviews with her. ?But me, when you say something that really hits my heart, I try to get it done. And that?s what I did. I went to the bishop and I asked him, and he thought it was a good idea too. So that?s where it started.? In February 2006 the Durham Stake hosted the first African American Night of Celebration at the LDS stake center on Martin Luther King Jr. Blvd in Chapel Hill. It has since become an annual event held every February during black history month.
By January 18, 2016
Last weekend, while visiting Atlanta for the annual meetings of the American Historical Association, fellow JIer Ben P and I visited the Martin Luther King, Jr., National Historical Site. That we approached the historic Ebeneezer Baptist Church just a few minutes before 11 am on a Sunday morning I can attribute to nothing other than perfect synchronicity. It was my first time visiting the site, and I was moved by what I witnessed. I was unable to attend sacrament meeting that day, but the pilgrimage to the King site was worship enough. I resolved to post something here at JI in commemoration of King, but could think of nothing that would do justice to either King or my visit last weekend.
So today, in honor of Martin Luther King, Jr., I want to highlight two posts from the Juvenile Instructor’s early years. Both were penned by former JI blogger, Ardis Smith, whose excellent original research on student responses to the Civil Rights Movement at BYU in the 1950s and 1960s deserves a much wider audience. As part of her research, Ardis surveyed student responses to the April 1968 murder of the famed civil rights leader who we remember and whose legacy we celebrate today, in the student newspaper, the Daily Universe. Ardis examined the DU‘s coverage in the immediate aftermath of the murder, and the DU‘s discussion on the one year anniversary of King’s death. Much of the response from students is what you might expect (subtly and not-so-subtly racist condemnations of King’s civil disobedience, his Marxist views, and his rumored ties to Communist leaders, justified with citations to LDS teachings and scriptures), but Ardis also discovered and recovered the voices of those students who dared to speak up in support of King and the movement he led.
By December 16, 2015
The Founding Era of the United States witnessed dramatic changes in regards to the relationship between the government and religious bodies. Previously, state churches had either suppressed dissent or heavily regulated it through taxes and other penalties. Based on the ideas of John Locke, however, Thomas Jefferson and other founders promoted the idea of having no state church and providing expansive religious liberties to all citizens. Some Americans opposed these proposals on the grounds that religious liberty should be limited to Protestants or, more broadly, to Christians. These opponents raised the specter of the Catholic Pope running for President, or, pushing this argument to its extreme limits, that ?Mohammadans? (Muslims) might come to the United States and, claiming the rights of religious liberty, somehow undermine the nation. As Denise A. Spellberg has shown in her excellent book, Thomas Jefferson?s Qur?an: Islam and the Founders, there were likely tens of thousands of Muslims in America by this time, but they were African slaves with no public presence. Those invoking Muslims in the debates usually only knew about Islam from inherited cultural prejudices and popular media that cast Muhammad and his followers in an unfavorable light. Against these arguments, Jefferson and others contended that for religious liberty to be an effective principle, its protections needed to extend to all people and all religions, including Islam.
By November 4, 2015
Neil J. Young. We Gather Together: The Religious Right and the Problem of Interfaith Politics. New York: Oxford University Press, 2015.
This book might be described as an intellectual genealogy (in the Foucauldian sense) of the conservative religious coalition that has exerted so much gravitational pull in the last forty years of American history. Young argues, in a nutshell, that the electoral coalition often described as the Religious Right was no monolith: rather, it was the result of a thousand small give and takes among the three primary camps he explores: Roman Catholics, evangelical Protestants, and Mormons. Indeed, Young?s careful delineation of distinctions and disjunctures almost persuades me that there is no ?Religious Right? at all, merely a series of shifting alliances pivoting, shifting, forming and reforming on issue after issue after issue.
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