By December 7, 2017
The July 19, 1856 issue of the Provincial Freeman and Weekly Advertiser, an abolitionist newspaper published in Chatham, Canada West (modern-day Ontario) carried the following notice from Albany, New York:
By December 7, 2017
The July 19, 1856 issue of the Provincial Freeman and Weekly Advertiser, an abolitionist newspaper published in Chatham, Canada West (modern-day Ontario) carried the following notice from Albany, New York:
By November 27, 2017
On the surface, Max Perry Mueller’s book is, like several other recent works, a study of the shifting racialist ideas in nineteenth century Mormonism. Like those books, Mueller argues that early Mormonism is a particularly useful illustration of the fluidity of race, particularly in the early decades of the United States. When, as Mueller argues, white Americans began in the nineteenth century to understand “race as (secular) biology,” (12) they began arguing that those characteristics they used to classify and label “races” were organic, functions of one’s biological makeup, and though these characteristics extended from the merely physical (like skin color) to issues of intellect and temperament, most people determined them to be inborn and hence immutable.
The Mormons, Mueller argues, were different, in two ways.
By September 3, 2017
This is the thirteenthentry 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.
By August 20, 2017
This is the twelfth 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.
Chapter 12, “we now must look after the poor,” examines the intersectionality of the reemergence of the Relief Society in the 1850s. The chapter raises intriguing questions regarding gender, class, race, and settler colonialism in the Great Basin. How did gendered assumptions regarding medicine and health care shape female organization in the early 1850s? How did gendered assumptions shape how Latter-day Saints provided for the poor? How did female initiative interplay with male priesthood authority? How did racial and gendered views of Native peoples shape the formation of at first independent, and then church-sponsored, relief societies? What role did (white) women play in the development of Mormon settler colonialism, and how did clothing function as a marker between “civilization” and “savagery”? Ulrich answers all of these questions with her trademark engaging prose, rooting what other scholars might have treated in highly theoretical and abstract terms in the highly personal experiences and writings of Patty Sessions, Amanda Barnes Smith, Eliza R. Snow, as well as missionaries such as Thomas Brown.
Ulrich begins with the Council of Health, a mixed-gender organization of doctors and midwives that began meeting in 1849. Concerned that the presence of male doctors was discouraging many women from attending the meetings, women such as Phoebe Angel and Patty Sessions created the Female Council, which as the name implies was for women only. Using Sessions’s diary, Ulrich explores the “system of cooperative care” that focused “on female responsibility for women’s and children’s bodies. Recognizing that poverty or lack of help in the home sometimes made recovery from illness impossible, the Female Council began to act more and more in the spirit of the Nauvoo Relief Society, collecting funds for the poor, and carrying medicines and food to those they knew were in need” (295). Meetings of the Female Council also served as sites for female spiritual expression, with healing blessings and glossolalia. Ulrich profitably combines sympathetic sources with the more critical account by non-Mormon Elizabeth Ferris, a source highlighted by the JI’s J. Stapley a few years ago.
By May 12, 2017
The Immigration and Ethnic History Society has generously agreed to cross-post this content on their blog. The posts are slightly different, and I try to introduce Mormon readers here to scholarship in Immigration History, and IEHS readers there to scholarship in Mormon History. I’m hoping to facilitate conversation across audiences. Here’s the link:
In 1897, “Pres. G.Q. Cannon stated that the Presidents of Missions had been instructed not to encourage people to emigrate to Utah until they had become well grounded in the faith and not then until times in Utah became better, unless they have friends or means to provide a home on their arrival.” This discouragement became public the next year in 1898, when Mormon Apostle George Q. Cannon stated in the semiannual church-wide gathering, general conference, “There is one course that has been taken which I think will be attended with good efforts, that is, counselling the Saints in the various lands where they embrace the Gospel to remain quiet for a while; to not be anxious to break up their homes to gather to Zion.” This was the first of many announcements that called for the end of the gathering. Why did Cannon renege Mormonism’s long history with open immigration? How did the end of the gathering come about, and what did it mean for Mormonism?
By April 21, 2017
If you haven’t heard already, yesterday a host of 19 scholars submitted an Amici Curiae Brief (amici curiae=friends of the court, or impartial expert advisors) in response to President Donald Trump’s Executive Order 13,780, “Protecting the Nation From Foreign Terrorist Entry Into the United States.” Trump’s Executive Order received a cascade of pushback and resistance, mainly criticizing that the order seems to target Muslims (just search the executive order in google news for a host of coverage). The Amici Curiae Brief picks up on this vein and presents the Mormon past with federal immigration policy as an example of how targeting religious minorities through immigration legislation can go horribly wrong.
The Brief tells the history of early Mormon persecution, and late nineteenth-century legal battles over polygamy to show that the government treated Mormons as “outsiders, not full members of the political community.” The argument and section titles are enough to give a sense of the Brief in its entirety:
By March 27, 2017
Over the past few weeks, a white woman that goes by the name “A Purposeful Wife” (Ayla) has garnered a lot of attention on Twitter and was featured in an article on Buzzfeed for dual loyalties to Mormonism and the Alt-Right Movement (a political movement whose explicit purpose is to create a white, Christian nation). She spends her days spewing Alt-Right messages to her 20,000 followers and thousands more that respond to her. Her alt-right beliefs inform her “white nationalism.” Although she rejects the label of “Nazi,” she subscribes to Nazi race theory. She has issued a “white baby challenge,” encouraging people now considered to be white to bear more children than people of color in order to maintain white supremacy. This cannot be called anything other than a call to eugenics–commonplace rhetoric in the Alt-Right. Ayla has a Mormon.org profile, seemingly written before her adoption of Alt-Right politics [it has been taken down as of 11:40 AM MST, but you can see the profile courtesy of the Wayback Machine].
Despite the unsavory, dangerous, and abhorrent rhetoric, it’s important to know Mormonism’s long history of supporting eugenics—even when they were not considered white or Christian. As Ardis at Keepapitchinin has rightly written, this flies in the face of current Mormon teachings. I applaud the LDS Church’s statement condemning all forms of racism past and present, and join in that call. Nevertheless, it is important to understand that the LDS Church condemns its past subscription to eugenics, not only the priesthood and temple restriction or other better-known racist or racial beliefs and practices.
While this post is a very short introduction, I will provide a brief overview of the Mormon embrace of eugenics, explicitly, and implicitly, in terms of race and gender. Mormon eugenics and political history will come in a second installment.[i]
By January 29, 2017
Some recommended reading from Juvenile Instructor bloggers and friends on the history of Mormonism and/as refugees:
By January 13, 2017
On Wednesday evening, I attended a public lecture by noted historian Laurel Thatcher Ulrich, in which she talked about her recently-released book, A House Full of Females: Plural Marriage and Women’s Rights in Early Mormonism, 1835-1870. We have a review of the book forthcoming here at JI (spoiler alert: it’s good and you all should read it), as well as a Q&A with Dr. Ulrich, but for now I wanted to reflect on the final four words of the book’s title: “Early Mormonism, 1835-1870.”
By November 18, 2016
Last night the University of Utah’s Tanner Humanities Center hosted a panel discussion on race and gender in Mormonism. The panel featured talks from Margaret Toscano and Paul Reeve, and was part of Marlin K. Jensen Scholar in Residence Brian Birch’s class, “The Intellectual Life of Mormonism: Reason, Faith, & Science Among the Latter-day Saints.” We tweeted about it here!
By June 7, 2016
There’s a joke common among sports fans concerning the Utah Jazz and the team’s nickname. It’s so obvious that it hardly needs to be told. Utah Jazz is a contradiction in terms because nothing could be so absurd as jazz music in Salt Lake City. It received a brief mention in the opening scene of Baseketball, a 1998 comedy starring Trey Parker and Matt Stone, the guys behind South Park and The Book of Mormon musical:
Soon it was commonplace for entire teams to change in search of greater profits.
The Minneapolis Lakers moved to Los Angeles, where there are no lakes.
The Oilers moved to Tennessee, where there’s no oil.
The Jazz moved to Salt Lake City, where they don’t allow music.
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.
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.
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
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 October 27, 2015
The Tanner Humanities Center has made the videos for the Black, White, and Mormon Conference available. The conference, held at the University of Utah on October 8-9, 2015, was an incredible experience for me as a participant. I would love to see more opportunities, funding, and venues dedicated to this type of public engagement.
The McMurrin Lecture by Lester Bush:
A Commemoration for Those Who Have Died
Race and the Inner City
Race and Mormon Women
Race and the International Church
Race and Brigham Young University
Race at the Ward Level
VERY SPECIAL THANKS TO THE EVENT’S CO-SPONSORS
George S. & Dolores Doré Eccles Foundation | Greg Prince | Jess Hurtado | Smith-Pettit Foundation | Anonymous | DESB Daniels Fund Ethics Initiative (Utah) | Charles Redd Center (BYU) | College of Humanities (BYU) | Laurel Thatcher-Ulrich | Utah Valley University | Department of History (Utah) | University of Utah Press
By September 21, 2015
Most of us (of a certain age) have a very specific memory of where we were that day in 2001. I was sitting on my couch watching the Today Show as the plane hit the second tower. I set down my laptop and didn’t pick it back up that day.
At the time, it didn’t occur to me at the time that this was not the first time something horrific happened on September 11th. My abandoned laptop held evidence of another harrowing day in September almost a century and a half earlier—I had been reading newspaper articles about the Mountain Meadows Massacre. Only later would I learn that 11 September was also the date of the Chilean coup in which elected President Salvador Allende was ousted (with help from the US) that led to the 15-year military dictatorship of Augusto Pinochet.
By August 12, 2015
CALL FOR PAPERS:
Race, Gender, and Power in the Mormon Borderlands
Mormon history lies at the borders between subaltern and dominant cultures. On the one hand, due to their unusual family structure and theocratic government, Mormons were a persecuted minority for the better part of the nineteenth century. On the other, Mormons played a significant role as colonizers of the North American West, extending their reach to the borderlands of Mexico, Canada, and the Pacific Islands. There Mormon colonists intermarried with Native Americans, Mexicans, Hawaiians and Samoans, even as they placed exclusions on interracial sexual relations and marriage. During the nineteenth century, Mormons also discouraged Native peoples’ polygamous practices while encouraging plural marriage for white women. And Mormon religious doctrine subordinated persons of color within church hierarchy well into the twentieth century. African-American men, for example, could not hold the priesthood until 1978. Historically, then, Mormons have navigated multiple borders– between colonizer and colonized, between white and Other, and between minority and imperial identities. This limnal position calls for further investigation. We propose an anthology of essays on race, gender, and power in the Mormon borderlands.
Over the past thirty years, historians of Mormon women have expanded our understanding of gender and power in Mormon society. However, most of these studies focus on white Mormon women, while Mormon women of color have remained largely invisible. This volume seeks not simply to make visible the lived experiences of Mormon women of color, but more importantly, to explore gender and race in the Mormon borderlands. Taken together, these essays will address how Mormon women and men navigated the complications of minority and colonizer status, interracial marriage and doctrinal race hierarchies, patriarchy and female agency, violence and religious responsibility, and plural identities. These metaphoric borders were brought into play on the geographic and cultural borders of the United States. Specifically, this volume will encompass the continental U.S. West, the borderlands of Canada and Mexico, and Pacific Rim islands such as Samoa and Hawaii, exploring the intersectionality of race and gender in Mormon cultures on the borders from the nineteenth through twenty-first centuries. This focus will open new directions in Mormon history in concert with recent trends in western history. The anthology will have full scholarly apparatus and we welcome both historical research and interdisciplinary work.
Please submit article proposals/manuscript drafts by Sept.15, 2015, to Dee Garceau at <firstname.lastname@example.org> (901-484-1837)
Co-Editors’ Faculty Profiles:
Please feel free to contact us with any questions you might have.
By July 8, 2015
Ignacio M. Garcia is the Lemuel Hardison Redd, Jr. Professor of Western and Latino History at BYU. He is the author of several significant scholarly studies of Chicano and Mexican American history and he mentored several JI bloggers when they were students at BYU. Ignacio recently published a memoir, Chicano While Mormon: Activism, War, and Keeping the Faith, which is the first installment in Farleigh Dickinson University Press’s new Mormon Studies Series. Dr. Garcia’s memoir recounts his early years, from his family’s migration to Texas from Mexico, his growing up Mormon in a San Antonio barrio, his time in Vietnam, and his college activism in the incipient Chicano Movement. With the Latino/a population now the largest minority in the United States, and Latino/as joining the church in growing numbers, understanding Mormon Latino/a history will becoming increasingly important in years to come. As the first published autobiography of a Mormon Mexican American, Dr. Garcia’s memoir is an important milestone. For those interested in purchasing the memoir, here is a code for a 30% discount: UP30AUTH15 (enter it at the Rowman and Littlefield website, linked to above)
Continuing the JI’s occasional series, Scholarly Inquiry, Dr. Garcia agreed to answer the following questions:
1. Briefly, could you summarize the main points of the memoir for the JI’s readers?
I don’t know if you write a memoir with main points in mind.
Moss on The New LDS First: “I'm sorry, but I am confused by the following paragraph. Could someone reword it for me? "Dieter F. Uchtdorf, who had served as Second Counselor to…”
U2 40 on The New LDS First: “I think one of Elder Uchtdorf's "special assignments" will be regarding YSA's/millenials.”
Mark B. on The New LDS First: “It's true that Joseph Fielding Smith was not either a first or second counselor to President McKay. But, as Pres. McKay's health began to…”
kevinf on The New LDS First: “RE: Missionary work in China In the Seattle WA mission, I was told by the sister missionaries in our ward that there is a sister missionary…”
Anonymous on The New LDS First: “"missionary work will begin in China" Last time I checked there's a temple and multiple stakes and districts there. And, due to President Nelson's age, what…”
jpv on The New LDS First: “KSL gives a lot of context to Dyer who was also demoted even further than any of the other ones you mentioned. Alvin R. Dyer, who…”
© 2015 – Juvenile Instructor