In the past few weeks, a shrine to the NBA’s Utah Jazz has appeared next to Ken Sanders Books in Salt Lake City. The shrine features a confluence of religious figurines (none Mormon as of this writing), flowers, photos, Jazz memorabilia, and candles. J Stuart and Cristina Rosetti thought it would be an ideal opportunity to discuss lived religion and material religion within Mormonism. The authors acknowledge that the shrine isn’t uniquely Mormon, but we feel that there are some aspects of Mormonism that shine through when examined closely.
JS: I have jokingly referred to praying to the basketball gods for favor in NBA games and playoff series. I loved seeing that someone had actually created a shrine, seemingly to the basketball gods, on behalf of the Utah Jazz. After my immediate basketball nerdery ebbed, my religious studies nerdery surfaced and I thought about how peculiar it was for there to be a shrine to anything in a place as Mormon-heavy as Salt Lake City. Of course there are fewer Mormons in Salt Lake County than throughout Utah, but it still struck me as particularly Mormon. Mormonism is both a lived and a material religion that believes in the “presence” of supernatural beings directing events and people on the earth. Robert Orsi calls these forces “the gods,” as he explains in History and Presence, “Presence is real, but not necessarily good, not necessarily bad, and it is rarely either good or bad, as these words are understood in ordinary social discourse.” Presence is simply taken as for granted for many Mormons. Mormonism began with the apparition of heavenly beings and individual Mormons have continued to report their “presence” to the current day. This shrine is another way for Mormons to acknowledge “presence” in a way that doesn’t contradict what many of their leaders saying about the uselessness of praying for sports teams. What do you think, Cristina?
Last week, Nathan Johnson, an African-American convert to Mormonism who currently serves as second counselor in the Kirtland Ohio Stake Presidency, offered the invocation on the third day of the Republican National Convention in Cleveland, Ohio. Johnson’s prayer attracted a fair amount of attention, both because of Mormons’ widespread distaste for Donald Trump and his campaign and because of the prayer’s content. But Johnson was not the first Latter-day Saint to pray at the Republican National Convention. In fact, four out of the last five have featured invocations by Mormons: Steve Young (2000), Sheri Dew (2004), Ken Hutchins (2012), and Nathan Johnson (2016). Only the 2008 convention lacked a Latter-day Saint prayer.
I thought it would be an interesting exercise to compare their respective prayers, to note any commonalities between them (beyond use of thee, thou, and thine), and to consider the contexts in which they were given. What follows below is a transcription of each invocation, followed by my preliminary attempt to briefly historicize each.
Utah Jazz player Ron Boone meets with LDS Church President Spencer Kimball, 1980.
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.
Just a quick note today to point readers to my post that went up yesterday at Peculiar People. It looks at the basketball-crazed nation of the Philippines and wonders about the place of basketball-crazed Mormons within that wider phenomenon. If you served a mission in the Philippines or are a basketball fan or otherwise want to weigh in, please do, either in the comments here or over there. Here’s a preview:
Another week, another list of links from the world of Mormon Studies. Let’s get started:
Those of you who enjoyed last month’s series of posts on material culture will want to read Rachel McBride Lindsey’s post at Religion in American History on a recently-rediscovered quilt auctioned off at her grandmother’s childhood church (Tabernacle Baptist Church in Springfield, Missouri). Lindsey concludes:
My grandmother was a small child in 1938 and her memories of the quilt are probably more collective than personal. The quilt is not a proxy of material culture?that capacious category assigned to the stuff we designate as somehow meriting sustained inquiry?and neither is it a proxy of the tiny hands that have grown soft and arthritic, or the many other hands that stitched hundreds of names and sewed its patches into a single tapestry. It is not an unmediated connection to the past, but it is a connection whose twines are composed of threads and stories. Itself a patchwork, it asks us to piece together not only the history of the church and the ownership of the quilt, but also the many other histories of which it is a part.
Another non-Mormon post of potential interest to JI readers is Ken Owen’s thoughts on historical heroes over at The Junto. His concluding thoughts are certainly relevant to readers of Mormon history: “I?ll keep my heroes, for without them, I?d begin to wonder why history mattered at all. But I?ll remember that heroism is also a mug?s game, and I?ll do my best to keep my eyes open to the broader questions?good and bad?raised by the lives of those I admire.”
Michael J. Altman received his Ph.D. in American Religious Cultures from Emory University and is an Instructor in the Department of Religious Studies at the University of Alabama. Mike’s areas of interest are American religious history, theory and method in the study of religion, the history of comparative religion, and Asian religions in American culture. He is currently completing a book manuscript analyzing representations of Hinduism in nineteenth century America. This post originally appeared at Mike’s personal blog. He graciously allowed the Juvenile Instructor to repost it in its entirety.
One of my favorite weekly podcasts is Slate’sHang Up and Listen, a sports podcast that deconstructs sports media and culture with a wry wit that deflates American sports of all its self-seriousness. If sports talk radio is Duck Dynasty, Hang Up is 30 Rock.
Every week host Josh Levin signs off with the phrase “remember Zelmo Beaty.” Beaty, a basketball star in the 60s and 70s passed away recently and this past week Hang Up and Listen reminded us why we should indeed remember him. Stefan Fatsis’ obituary of Beaty opened by staking out Beaty’s importance as a pioneer for black players in professional basketball. But what caught this religious historian’s attention was the confluence of race and religion that surrounded Beaty’s move to Salt Lake City to play for the Utah Stars of the American Basketball Association in 1970.
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