Responses: Patrick Mason on David Pulsipher on Mormon Civil Disobedience

This post continues the JI’s occasional “Responses” series and contributes to the August theme of 20th Century Mormonism. Semi-regular guest and friend of the JI Patrick Mason, Howard W. Hunter Chair of Mormon Studies at Claremont, contributes this installment.

Review of David Pulsipher, “Prepared to Abide the Penalty’: Latter-day Saints and Civil Disobedience,” JMH 39:3 (Summer 2013): 131-162.

Pop quiz: Which group maintained the longest civil disobedience movement in American history, and the first such movement not to descend into violence? Since you’re reading a Mormon history blog, the question is a bit like asking who’s buried in Grant’s tomb. Yet even with the prodigious output of scholars working on Mormon related topics in recent years, there are relatively few offerings that not only give us new details but also really help us see Mormonism through a new perspective. David Pulsipher’s recent JMH article is one of those.

I should reveal my biases up front: David is a good friend, and the two of us are (slowly) working together on a book-length treatment of a Mormon theological ethic of peace. So I’m naturally inclined to say nice things about him and his work. This post will be no exception. The basic historical trajectory of Pulsipher’s article, covering the twenty-eight years from the first federal anti-polygamy legislation until the Manifesto, doesn’t cover any particularly new ground for students of Mormon history. It’s what Pulsipher does in covering that ground that is innovative. In a subfield that is always striving for relevance to broader themes and narratives, Pulsipher shows persuasively that Mormon polygamists (mostly the male priesthood leadership) anticipated many of the strategies that would be employed in the twentieth century by nonviolent civil disobedience movements led by Mohandas Gandhi and Martin Luther King Jr. The Mormon case demonstrates how nonviolent social movements can “emerge from unexpected quarters” (134). More significantly, I think, the article shows how Mormon history profits from engagement with political theory–plenty of John Rawls here, in easily digestible form–and that Mormonism can contribute to and substantially nuance established political theory.

Pulsipher begins with definitions. The Latter-day Saints’ nineteenth-century civil disobedience, like that of later theorists and practitioners, had three key characteristics: “(1) a fundamental distinction between just and unjust laws, (2) a conscientious, public, and nonviolent breach of an unjust law, seeking to change that law either through moral suasion or by frustrating its enforcement, and (3) fidelity to the rule of law generally, demonstrated by a willingness to obey just laws and to submit to the legal penalties for disobeying unjust laws” (138).

A typically telling illustration of the Mormons’ approach is offered by John Taylor, who relates being brought into court to give evidence in a polygamy trial: “I was asked if I believed in keeping the laws of the United States. I answered Yes, I believe in keeping them all but one. What one is that? It is that one in relation to plurality of wives. Why don’t you believe in keeping that? Because I believe it is at variance with the genius and spirit of our institutions–it is a violation of the Constitution of the United States, and it is contrary to the law of God.” Taylor then said that he was “prepared to abide the penalty” of taking such a stance. (144)

Pulsipher also traces the Latter-day Saints’ twentieth-century retreat from the civil disobedience and in some ways their own history. He offers several compelling reasons for why the heritage of civil disobedience didn’t take hold in twentieth-century LDS culture: its failure to achieve its explicit purpose (to preserve plural marriage); the wide unpopularity of that proximate purpose, increasingly among the Saints themselves; Mormons’ shift to emphasize loyalty to the nation and their excellence in Victorian moral virtues; the continued use of the rhetoric and strategies of civil disobedience by Fundamentalist LDS groups; and the church leadership’s conservative reaction to the “disrespect for law and order” characteristic of the late 1960s.

But not all is lost: Pulsipher intriguingly provides an extended quote from a 2009 speech at BYU-Idaho in which Elder Dallin H. Oaks glowingly approved of a “national anti-government movement” led by a Mongolian woman (161). The lesson here is that Mormons are just like other Americans–we like civil disobedience, especially in retrospect, when it achieves goals we deem worthy, and castigate it as unpatriotic and dangerous when applied toward goals we don’t share.

I take minor exception to one small point made in the article. Pulsipher demonstrates persuasively how the Latter-day Saints relied upon biblical, not American, precedents in justifying their civil disobedience–Daniel, not Thoreau, was their archetype. Their remarkable persistence in the face of increasingly overwhelming pressure was rooted in large part in their millennial faith that Christ would rescue them from their oppressors. It is true, no doubt, that nineteenth-century Mormons had a more robust premillennialist outlook than did Martin Luther King, as Pulsipher points out. But black civil rights workers at the grassroots level–those without doctorates from liberal northeastern seminaries–carried their movement out in prophetic, ecstatic biblical tones.”[1] Twentieth century southern black millennialism no doubt looked different than nineteenth-century Mormon millennialism. But both the Mormons’ resistance to federal anti-polygamy law and grassroots southern blacks’ resistance to Jim Crow arguably drew more deeply from the Hebrew prophets than from the American liberal tradition.

For those of us who know David, this article displays the quality of his mind and his character. It is expertly researched, with strong documentation. It is perceptive and measured in tone. It is fair-minded, fully acknowledging the twentieth-century critique of civil disobedience but gently suggesting that those critiques were shaped by a particular historical moment. And the article reminds us, in the grand tradition of the vaunted southern historian C. Vann Woodward, that the past is strewn with “forgotten alternatives” for our (re-)discovery and (re-)consideration.[2]

______

[1] David Chappell, A Stone of Hope: Prophetic Religion and the Death of Jim Crow (Chapel Hill: University of North Carolina Press, 2004), 102.

[2] See C. Vann Woodward, The Strange Career of Jim Crow (New York: Oxford University Press, 2002 [1955]), chap. 2.

Correlation and the Home, circa 1968

This is from John Fugal, A Review of Priesthood Correlation (Provo: BYU Press, 1968). There are any number of interesting points about correlation we can derive from this image, but most fundamental is this: though contemporary Mormons often speak of correlation as the formative era of the modern church, there is much that is foreign to present-day Mormons about material like this.

I want to make two related observations, though I’m sure there’s far more than that we can pick out.

1) Note the names of things. “Priesthood home teaching;” “Priesthood welfare;” “Priesthood missionary work.” Though correlation is often assumed to be somehow ‘secular’ – insofar as it is a form of bureaucratic reorganization and many Americans, steeped in Protestant notions of liberty, tend to find bureaucracy and the sacred a difficult reconciliation – there is intense linguistic effort here to interpret the institutional efforts of correlation as expressly religious. Indeed, according to its advocates and this chart, the purpose of correlation was to reinvigorate those aspects of church organization considered “sacred” – namely, the priesthood hierarchy. Notice how marginalized the auxiliaries are. Correlation was less, then, purely a secularizing force than a reorganization of ideas about the sacred and the secular in Mormon life, a narrowing and focusing of whence the sacred might come.

2) That process also may go a long way, I think, toward explaining the male paternalism of the correlated church. Another striking aspect of this image is its incorporation of the “home” into the structure of the church as another priesthood organization, like the Quorum of the Twelve or the ward. Centering correlation upon priesthood leadership necessarily exalts the status of men in the church, and the way this diagram reads the home is an excellent example.

Guest Post: Ken Alford on the Mormon Civil War Vets and the GAR

Today’s guest post is from Ken Alford, an Associate Professor of Church History and Doctrine at Brigham Young University. After serving almost 30 years on active duty in the United States Army, he retired as a Colonel in 2008. While on active duty, Ken served in numerous personnel, automation, acquisition, and education assignments, including the Pentagon, eight years teaching at the United States Military Academy at West Point, and four years as Professor and Department Chair at the National Defense University in Washington, DC. His most recent book, Civil War Saints, was published in 2012. Ken and his wife, Sherilee, have four children and ten grandchildren.

Continue Reading

The Mormon Cancer, 1 of 2: Mountain Meadows Massacre

Over the past few months I have posted on figures of speech involving Mormonism. To the Mormon Octopus, Robot, Hydra, and Upas Tree I now add ?the Mormon cancer.? [1] Like so many of the negative characterizations of Mormonism, we begin our tour of Mormon cancers with John C Bennett, who, in 1842 wrote:

Nothing short of an excision of the cancer of Mormonism will effect a cure of that absorbing delusion, and the strong arm of military power must perform the operation at the edge of the sword, point of the bayonet, and mouth of the cannon. [2]

Bennett uses a fully-developed surgical metaphor: Mormonism is a ?cancer? in the present-day sense of a malignant tumor and the surgical ?operation? to remove it is military action. The ?cure? part of the metaphor is, I think, the most important for interpreting the Mormon reaction to cancer metaphors. As I will suggest below and next week, into the 1900s Mormons—not without cause—understood cancer metaphors as calls for organized violence against them. 

Continue Reading

Mormon Studies Weekly Roundup (Inaugural Edition)

Welcome to the inaugural installment of our new regular feature, Mormon Studies Weekly Roundup, which will appear each Sunday morning and consist of links to news and interesting items related to the study of Mormon history and culture. JI bloggers will take turn curating the post each week, and although we’re casting the net fairly wide here, the content posted will likely reflect that individual’s own interests. We don’t necessarily expect a lot of discussion to show up in the comments of these posts, though you are more than welcome to comment on any of the linked content and encouraged to post links to any relevant news items we might have missed. Thanks for reading!

_______________________

We’ll start with links to summaries of the two Mormon Studies conferences held last weekend in the Beehive State: FAIR (ably summarized by speed-typist Blair Hodges in a two part series at the Maxwell Institute Blog here and here) and Sunstone (reported on in the City Weekly here). If there other worthwhile reports of either, please do post links to them in the comments (especially if they report on the more scholarly papers presented at either).

Continue Reading

Guest Book Review: Dominic Martinez on “Remembering Iosepa”

Dominic Martinez {dominic.martinez AT ucdenver.edu} is currently a doctoral student at the University of Colorado Denver in the School of Education and Human Development with a focus on Leadership for Educational Equity.  He has presented papers titled “The Iosepa Voyage: The Reconstruction of Hawaiian Voyaging within Mormon Context” and “Iosepa, Utah: Reclaiming History Through Connectedness” at national conferences.  The Juvenile Instructor is pleased to share his review of Kester’s book on Iosepa.  

Matthew Kester. Remembering Iosepa: History, Place, and Religion in the American West.  New York, NY: Oxford University Press, 2013. vii, 203.  Photographs, notes, bibliography, index. Hardcover: $44.35; ISBN 978-0-19-984491-3

I had the opportunity to meet J. Matthew Kester in the summer of 2009 when I was in Hawai?i conducting research for my Master?s thesis on Polynesian Mormons.  I was thrilled to meet this exceptional scholar with his laid-back, surfer-dude personality.  Our conversation focused on three main subjects: the history of Brigham Young University Hawai?i; a character from the Book of Mormon named Hagoth who is speculated to have been one of the first ancestors to the Polynesian population; and Iosepa, a community in Utah founded by Mormon Hawaiians.  Knowing his passion for the history of Mormonism and the Hawaiian culture, I was pleased to see that his first book to be published is on Iosepa–a space, according to Dennis Atkin, that has not been researched enough ⁽¹⁾. Other than Dennis Atkin?s Master?s thesis, his chapter, ?Iosepa: A Utah Home for Polynesians? in Voyages of Faith: Explorations in Mormon Pacific History ⁽²⁾ and Tracy E. Panek?s chapter, ?Life at Iosepa, Utah?s Polynesian Colony? in Proclamation to the People: Nineteenth-century Mormonism and the Pacific Basin Frontier ⁽³⁾, there has not been as much attention spent on this Mormon colony for Polynesians in the west.

Continue Reading

BYU and the 1984 National Championship

As part of this month’s series on 20th century Mormonism, I’d like to take a brief glance at BYU and the 1984 National Championship. For those unfamiliar with 1980s sports history, BYU won the national championship for the very first time in 1984. As a 2009 article puts it, “I can’t think of a more unlikely national champion … an unranked (preseason) team from a non-power conference.” I refer you to the article for an analysis of games played; today, I’m going to give you a few media perspectives on the win.

Continue Reading

Youth Trek, Public History, and Becoming “Pioneer Children” in the Digital Age

In 2009 our stake organized its first trek for youth conference and put it into the regular rotation for youth conference planning. So 4 years later, we repeated the event this summer with roughly the same itinerary and logistics and presumably will keep it going in future years as well. Now, you may know that I live in New England, not in the Wasatch front region or along anything remotely resembling a traditional handcart route. Treks outside the historical landscape of the handcart companies have become commonplace: unusual enough to generate local news coverage, but frequent enough that a whole subculture has sprung up to support and celebrate it. With some similarities to Civil War reenactment in its emphasis on costuming, role play and historical storytelling, youth trek evokes and romanticizes selected aspects of the Mormon past to cement LDS identity and build youth testimony and unity. It is a unique (and, I?m arguing, actually very recent) form of LDS public history.

I?ve now attended and had a hand in planning both of the treks our stake conducted, so I?m of two minds about the whole experience. A double-consciousness, if you will.

Continue Reading

Guest Post: Greg Prince on Hans Mattson & Inoculation of Church History

[The Juvenile Instructor is pleased to have Greg Prince guest post on  what has been termed “inoculating” in Mormon History. He received doctorate degrees (DDS, PhD) at UCLA in 1973 and 1975, and spent his career in biomedical research. He has authored two books on Mormonism, Power from on High: The Development of Mormon Priesthood and David O. McKay and the Rise of Modern Mormonism.]

In the early 1950s teachers in the Church Educational System met in Provo to write curricula for the Seminaries.  The committee assigned to address church history quickly became divided into two factions.  The “alpha” members of the two factions, both of whom became General Authorities a decade later, argued for opposing philosophies of how to portray our history.  One later observed:

“We were writing a Church history unit, and he didn’t want anybody to know that coffee was part of the overland trek.  I said, “What if the kid finds out five years after Seminary?  What are you going to do?  You’ve got a bigger problem then than if you just tell him the first time.  And you can tell them why, that the Word of Wisdom didn’t really get sanctioned until 1918.  So quit worrying about it.”  “I know, but we’ve got to protect their faith.”

Continue Reading

Guest Book Review: Seth Perry, “Mormons and the Bible: A Classic Gets a New Edition”

[Today’s book review comes from JI’s good friend Seth Perry, who recently completed his PhD at the University of Chicago’s Divinity School, where he wrote a dissertation on the Bible in early America, and will be a Visiting Professor of American Religion at Indiana University this fall.]

Since it was Philip Barlow?s Mormons and the Bible: The Place of the Latter-day Saints in American Religion (1991, 2013) that taught me to read paratexts, it seems fitting to approach Oxford University Press?s new and expanded edition of the book through the materials that frame it.

The back-cover blurbs attached to the new edition include these lines from a 1995 Dialogue review written by Scott Kenney, co-founder of Signature Books:

There can be no question that as a work of Mormon intellectual history this is a seminal ? and eminently readable ? work?.Mormons and the Bible has all the markings of a Mormon classic.

OUP likes the quote ? it also appears on my 1997 paperback. Characteristic of the genre, though, the blurb misses all of the subtlety of what Kenney was actually saying about the book.

Continue Reading