Call for Papers and Social Media Reminder: MHA

There are now only 34 days before proposals for the 2014 Mormon History Association Conference are due. The call for papers is below, with a few sections bolded with particularly important points. In addition to those bolded sections, please use the comments section to find potential panel partners for MHA. You should also follow the Mormon History Association (and The Juvenile Instructor!) on Twitter on Facebook.

Twitter: MHA and Juvenile Instructor

Facebook sites: MHA, MHA Student Page and Juvenile Instructor

Now for the call for papers!

The Immigration of Cosmopolitan Thought

The 49^th annual conference of the Mormon History Association will be held in San Antonio, Texas, on June 5-8, 2014 at the Crown Plaza Riverwalk Hotel.  Our theme emphasizes the interplay between Mormonism and broad national and international currents and forces.  San Antonio, a cosmopolitan, historically Catholic borderlands city with a vibrant but contested multicultural history and a relatively small but expanding Mormon presence, is a good place to explore the immigration and impact of cosmopolitan viewpoints and ideas.   We encourage papers that connect all branches of the Restoration to diverse theoretical, intellectual and cultural perspectives, as well as papers that examine the interplay between Mormonism and other religions.  Texas, a state with a reputation for confidant swagger and independent thought, is also a bastion of conservative moral conviction.  We encourage papers that explore how Mormons have negotiated an identity and thrived in vast settings with firmly entrenched worldviews where they have comprised small, sometimes maligned minorities.   As a state that straddles the boundary between the American South and the American West and shares a border with Mexico, Texas is an ideal setting for papers that probe the Mormon past in those regions as well as in Central and South America.  Finally, with the Alamo standing in its heart, San Antonio is a good place for conference papers that consider the interplay between history and memory.  Sharply contested interpretations of what happened at the Alamo in 1836 remind us of the importance of framing key events in Mormon history from a variety of perspectives.

MHA invites proposals for complete panel sessions and other presentations.  The Program Committee will give preference to complete two- or three-paper session proposals.  Individual paper proposals will also be considered, as well as formats like round-table discussions, readers, theaters, and film screenings.  Please send a title and abstract for each paper (300 words maximum) outlining the scope, key arguments or hypotheses and sources of the paper along with a brief 1-2 page CV for each speaker.  Panel proposals should also include a brief abstract outlining the panel’s theme and giving it a title, along with suggestions for a chair and commentator.  Previously published papers will not be considered.  Student presenters who wish to apply for financial assistance are invited to include estimated travel expenses with their proposals.

The deadline for all proposals is October 1, 2013.  Proposals should be sent by email to brian_cannon@byu.edu.  Notification of acceptance or rejection will be made by January 1, 2014.  For additional information on the conference, please consult the MHA website at http://www.mormonhistoryassociation.org/.

Elder George P. Lee and the New Jerusalem: A Reception History of 3 Nephi 21:22-23

?Do you think President Kimball approves of your action?? This question, asked by an unnamed general authority of the soon-to-be excommunicated Elder George P. Lee of the First Quorum of the 70, captured the lingering tensions over the rapid decline of the ?Day of the Lamanite? that had marked Mormon views of Native Americans in the second half of the twentieth century. Lee, the first general authority of Native descent, was himself the product of several of the programs instituted under the direction of Apostle Spencer W. Kimball designed to educate American Indians and aid their acculturation into the dominant society. Even at the time of Lee?s call to the 70 in 1975, the church had begun reallocating resources away from the so-called ?Lamanite programs,? but the full implications of these decisions were not apparent until the mid-1980s. Lee responded to the question posed above by laying out a distinct interpretation of 3 Nephi 21:22-23, an interpretation that he argued Kimball had shared and that the General Authorities in the 1980s had abandoned. The 1980s, known as the decade when Church President Ezra Taft Benson challenged the Saints to increase and improve their devotional usage of the Book of Mormon?a challenge that saw marked results, at least as measured by the significant increase of citations to the work in General Conference talks?was also a decade of debate over the meaning of the book?s intended audience and purpose.[1]

Continue Reading

Breaking Brigham: Or, Methamphetamine and Mormon Tea

The original Heisenberg?

Over at the blog for The Appendix: A new journal of narrative and experimental history, Benjamin Breen has written a fascinating post on historical discoveries of illicit drugs. Capitalizing on the success of Breaking Bad‘s final season (a show centered around the dealings of a cancer-diagnosed high school chemistry teacher-turned-meth cook), Breen notes that while “the invention of Breaking Bad‘s blue meth has become the stuff of television legend” very few people “know the true origin stories of illicit drugs.”

After briefly covering “the first academic paper on cannabis” (penned in 1689 by British scientist Robert Hooke, who noted that ?there is no Cause of Fear, tho’ possibly there may be of Laughter.”), Freud’s 1884 publication extolling the virtues of cocaine, and “Albert Hoffmann?s accidental discovery of acid,” Breen turns his attention to “the strange fact that methamphetamine was actually invented in 1890s Japan.” In 1893, Nagayoshi Nagai successfully synthesized meth by “isolat[ing] the stimulant ephedrine from Ephedra sinica, a plant long used in Ayurvedic and Chinese medicine.”  For those interested in the whole story, I recommend clicking over and reading the entire post—it really is quite fascinating. But one throwaway line caught my attention and will almost certainly interest readers here. Describing ephedrine, Breen notes that it “is a mild stimulant, notable nowadays as an ingredient in shady weight-loss supplements and as one of the few drugs permitted to Mormons.”

Continue Reading

The Beast of Almería and Mormon Lampreys, Mermaids, and Leviathans

Earlier this week an unidentified four-meter-long animal washed up on a beach at Almería, Spain (ht Kristine Haglund; see image below).

In some of the photos it seems that the animal has  horns, though subsequent reports are that the ?horns? are actually displaced bones protruding from the rotting carcass. I can?t think of any particular ?Mormon angle? for this particular beast, but since we?re in the neighborhood? there are a few things to be said, briefly, about figurative language, Mormons, and sea creatures of uncertain taxonomy.

Continue Reading

Mormon Studies Weekly Roundup (August 25, 2013)

‘Nother week, ‘nother roundup. Let’s do this.

Not to be confused with the Army of Helaman.

First up, the LDS Church reached a milestone by surpassing 75,000 missionaries. These two should not be counted among them.

Exciting news in Book of Mormon Studies: the Maxwell Instute has appointed Brian Hauglid as editor, and Joseph Spencer and Mark Wright as associate editors, of the re-named Journal of Book of Mormon Studies (previously named Journal of Book of Mormon and Other Restoration Scripture and Lots of Other Names That Made this a Ridiculous Journal Title Studies). I think they should recruit this guy to write their first lead article.

Continue Reading

Journal Overview: BYU Studies Quarterly 52:2 (Summer 2013)

Not long ago BYU Studies Quarterly rolled out its summer issue, and it?s time for a quick overview of the historical articles there. For those unfamiliar with the journal, BYUSQ has been running under the auspices of BYU since 1959, long enough to claim to be ?the original Mormon Studies journal.? (Until April 2012, the journal ran under the title of BYU Studies.) Currently under the editorship of Jack W. Welch, the journal is interdisciplinary and its purposes run parallel to those of BYU: the journal aims to be ?faithful and scholarly throughout, harmonizing wherever possible the intellectual and the spiritual on subjects of interest to Latter-day Saints and to scholars studying the Latter-day Saint experience.?

The Summer 2013 issue offers several articles that will interest JI?s readers. In the leadoff article, Richard Bennett offers a sequel to his earlier piece ??Line Upon Line, Precept Upon Precept?: Reflections on the 1877 Commencement of the Performance of the Endowments and Sealings for the Dead,? BYU Studies 44, no. 3 (2005): 38-77. In that article, Bennett emphasized the completion of the St. George Temple as a ?watershed moment in the history of the development of modern Mormon temple work.? The article outlined the expansion of certain forms of temple work as the temple was completed, and characterized the period as highly formative for Mormon religious thought and practice.

Continue Reading

Musings on Archival Research, Methods and Workflow

…or how to hack your summer archives trip and come off victorious.

This post grew out of a conversation I had with fellow JI-er Christopher Jones during one of his lengthy jaunts around the Atlantic seaboard during his summer dissertation research. I have the good fortune to be located not too far from the American Antiquarian Society and could offer him room & board during his research trip there, and since I didn?t set foot inside an archives all summer I was living vicariously through everyone else?s treasure-hunting. We got to talking about archival research method: how we historians actually do what we do inside the archives, and reflecting on how we all get very little graduate-level instruction on the nitty-gritty of how to do this, and how it might benefit our JI community to have a broader conversation about it.

Continue Reading

Responses: The Blythes Take on Succession

First of all, we hope you enjoy JI’s new look. And yes, we are aware that the “music notes” can easily catch your attention.

If the recent resurgence in Mormon schism studies did nothing more than give room for John Hamer’s phenomenal images, then it has served a noble purpose indeed.

But the blog is not the only thing that was in need of a facelift recently–so was the historiography surrounding the “succession crisis.” One of the popular topics that was repeatedly researched during the rise of New Mormon History, the story of how Mormonism became/remains so prone to schism has received a lot of attention. Historians like Michael Quinn, Andrew Ehat, Ron Esplin, and many others laid the archival groundwork for much of the narrative—and that’s just for the period immediately following Joseph Smith’s death. The John Whitmer Historical Association, which sponsors an annual conference as well as a biannual journal dedicated to the various traditions that race their roots back to Joseph Smith, continues to pump out fascinating scholarship year after year. And most of the major works in Mormon history now realize they must address these schism issues—think of the recent biographies of Parley Pratt and Brigham Young—it has begun to infiltrate the mainstream of Mormon studies.

But just like any topic within the wild and still inchoate (sub)field of Mormon history, its approaches have continued to evolve. In the beginning, very few works, besides that of Danny Jorgensen, invoked a theoretical methodology in tracking what Jorgensen called “Mormon Fissiparousness.” Rather, most narratives, while grounded in ground-breaking archival research, relied on basic teleological trajectories and focussed on seemingly objective tools like facts, dates, names, and words.

Continue Reading

Joseph Smith on the Jersey Shore: In Search of NJ’s Nauvoo

A couple of weeks ago, my wife, kids, and I closed out our summer vacation with a quick trip “down the shore” (we’d been staying with my in-laws in northern New Jersey, and I’ve been assured that’s the preferred terminology of locals for what the rest of America calls “going to the beach.”) Thanks to the wonderfully helpful research of our own Steve Fleming, I knew that Mormonism’s history in the Garden State dated back to the late 1830s, but I wasn’t sure if there was much activity along the Jersey Shore. Re-reading Steve’s article, along with a short piece in the April 1973 issue of The Ensign by Stanley B. Kimball (hey, remember when The Ensign used to publish short historical essays by actual historians? That was awesome.), I learned that not only did Mormonism’s history there date back to the 1830s, but that Joseph Smith himself preached in the region. From Kimball’s article:

Continue Reading

Review: Haws, “When Mormonism Mattered Less in Presidential Politics: George Romney’s 1968 Window of Possibilities”

Mitt Romney?s 2008 and 2012 presidential campaigns came to seem, in the media frenzy of the last few years, like bookends to America?s much-touted Mormon moment. But Americans? fascination with the Latter-day Saints did not begin or end with Mitt Romney. This is not the first period in American history when non-Mormon Americans have, to some extent, embraced their LDS neighbors. In fact, Mitt Romney isn?t even the first Republican Romney whose religious affiliation has colored his national political image. His father George, the successful head of the American Motor Company in the 1950s and popular governor of Michigan in the 1960s, was a prominent candidate for the 1968 Republican nomination for President. Also like Mitt, George owed at least some measure of his political success to a period of increased interest in and positive feeling towards the Mormons. As J.B. Haws, Assistant Professor of Church History at BYU, shows in his article in the most recent issue of the Journal of Mormon History, George Romney?s candidacy was not seen as tainted by a ?Mormon problem,? as were his son?s campaigns a half-century later. [1] In the United States in the 1960s, the Romneys? Mormonism simply ?mattered less? than it does in the 21^st century. And if it mattered at all, Haws argues, it did so by lending George Romney the air of ?benign wholesomeness? that characterized public perceptions of the Latter-day Saints in this period (99).

Haws? current article is based on the research for his forthcoming book The Mormon Image in the American Mind: Fifty Years of Public Perception (OUP, November 2013), and essentially lays the groundwork for that longer study, in which he traces public perceptions of Mormonism in the American media across the last half-century. In the 1960s, he argues, George Romney ran for the Republican nomination for the presidency and faced remarkably few challenges to his religion?or at least what look like remarkably few challenges to those of us who lived through the most recent Mormon moment. By comparing political polling data from both Romneys? campaigns and examining news coverage of the elder Romney?s presidential aspirations and editorial commentary on his campaign and on the larger question of the role a candidate?s religion should play in voters? assessment of his fitness for office, Haws convincingly demonstrates that Americans were less concerned in the 1960s?or at least said they were less concerned?by the possibility of having a Mormon in the White House than were their early 21^st-century counterparts. While George Romney?s religion was occasionally challenged?primarily, Haws claims, regarding the Church?s policies on race (remember, George Romney was running for the presidency in the midst of the Civil Rights movements, and a decade before the Church lifted its ban on blacks in the priesthood)?according to Haws it was not Romney?s religion but his moderate politics and his ill-advised declaration in 1967 that he had been ?brainwashed? into supporting the Vietnam war that sunk him with American voters. In short, Haws argues that political views, not religious beliefs, were the elder Romney?s greatest obstacles.

Continue Reading