Signature Books was founded in 1981 to promote the study of the Mormon community at its intersection with American history. Over the years Signature has created a unique literary repertoire–publishing biographies, documentary histories, personal essays, poetry, regional history, fiction, humor, etc. Signature is committed to expanding the scope of Mormon studies, broadly defined, and to enhancing opportunities for creative and scholarly expression. Signature champions works that are honest, thoughtful, and grounded in the best critical thinking; that emphasize human experience and intellect; that advocate civil discourse; that engage and challenge; and that encourage new ways of approaching the past, present, and future.
Few figures in the development of Mormon studies during the late-twentieth century are more significant than D. Michael Quinn. Educated at Brigham Young University, the University of Utah, and Yale University, Quinn was among scholars who revisited and revised the history of The Church of Jesus Christ of Latter-day Saints. He worked as a researcher under Church Historian Leonard Arrington and produced a series of significant works emblematic of the New Mormon History. At times Quinn’s work sparked backlash, and his identity as queer, Chicano, and independent put him at odds with his surrounding culture. His controversial scholarship and activities led, first, to his forced resignation as a full professor at BYU and then, later, to his excommunication from the church.
Quinn’s legacy has only grown with time. His many articles and books continue to inform and influence scholarship today. The Mormon studies community mourned when he passed on April 21, 2021, at the age of seventy-seven.
We will hold a one-day conference examining the life and legacy of D. Michael Quinn on March 25, 2022, at the University of Utah. Sessions will explore both his experiences as a historical figure as well as his impact on historiography.
The John C. Danforth Center on Religion and Politics seeks applications from junior scholars and recent Ph.D. graduates for up to four postdoctoral fellowships in residence at Washington University in St. Louis. The appointment is for one year, renewable for a second year. Eligible applicants must complete the Ph.D. by July 1, 2022, and are expected to have completed it no earlier than January 1, 2017. In exceptional cases a qualified applicant who completed the Ph.D. prior to 2017 or who hold a J.D. without a Ph.D. may be considered. Research associates will spend most of their time pursuing research and writing for their own projects. They will also serve the intellectual life of the Danforth Center on Religion and Politics through participation in its biweekly interdisciplinary seminar and events hosted by the Center. Their teaching responsibilities will include: 1) developing one course per year to complement and contribute to the Center’s curricular offerings, and 2) possibly assisting in one additional course each year (depending on the particular teaching needs of the Center). Washington University in St. Louis is an equal opportunity and affirmative action employer and especially encourages members of underrepresented groups to apply.
The Williams P. Clements Center for Southwest Studies at Southern Methodist University and the Eiteljorg Museum of American Indians and Western Art solicit papers that examine religion in the North American West. Selected participants will take part in a two-part symposium to workshop their papers leading to an edited volume. The symposium and resulting volume will examine the religious, spiritual, and secular histories of the Trans-Mississippi West, including western Canada, northern Mexico, and the trans-Pacific West such as Hawaii, the Philippines and American Samoa. The symposium will focus on the West(s) created by the contact of settler-colonists, migrants, and indigenous peoples from the 16th to 21st centuries. Paper topics should not merely be set in the North American West but should engage significantly with the region as a constitutive part of religious histories and experiences.
On Pioneer Day this year, I sat in Florida, some 2,000 miles from my beloved Salt Lake City, feeling homesick. Nobody in Sarasota would even know what it meant if I wished them a happy 24th, let alone want to listen to me wax poetic about the cheese fries and dipping sauce at the Training Table (RIP) or hear out my opinions about what should or should not go in funeral potatoes. (Green onions, not regular onions. I will die on this hill.) Fortunately, I had an excellent companion for this bout of homesickness: This is the Plate: Utah Food Traditions, edited by Carol A. Edison, Eric A. Eliason, and Lynne S. McNeill, a sprawling volume that is particularly interested in parsing the fine-grained details of Utah’s cuisine. Readers can ponder the foodways of indigenous people, Greek immigrants, Mormon settlers, Salt Lake City’s Nikkei Senior Center luncheons, and many other groups.
See a call for proposals on race and representation in Mormon Art. If you have questions, please contact Heather Belnap (BYU) and Nathan Reese (University of West Georgia).
It did not take long after I started reading The Making of Biblical Womanhood: How the Subjugation of Women Became Gospel Truth for me to be completely hooked. Really, it was on page 6 in the Introduction. Barr told the story of what inspired her to write the book—her husband’s dismissal from his job as a youth pastor. Barr, a historian of medieval Christianity, had long recognized issues with the idea of Biblical womanhood as it was taught in her Southern Baptist faith, but she had stayed silent for a myriad of reasons. Finally, she could not stay silent anymore. Barr wrote, “By staying silent, I had become part of the problem. Instead of making a difference, I had become complicit in a system that used the name of Jesus to oppress and harm women.”[1]
For me, those sentences spoke to an internal wrestle I was already having. You see, I had been thinking a lot about Eliza R. Snow. Eliza is, I think, a fascinating case study for the negotiations of patriarchy within nineteenth-century Mormonism.[2] Snow was not what we would consider a feminist. She did not believe in equality between men and women. She upheld the authority of men in the church over women and she taught that wives should submit to their husbands. However, she had a powerful voice within the church and used her voice to help dismantle or counter some patriarchal teachings and encourage women to obtain educations, pursue careers, contribute to the economy, and other things that we might look back on and praise for their feminist underpinnings. Eliza made a real difference in the church. But at what cost? Eliza, it seems, had to uphold the authority and superiority of male power within the church to be given space for her voice to be heard. She was, to some degree, complicit in a system that oppressed women.[3]
I had been wondering if that was still true today. Do women in the LDS Church today still have to support patriarchal systems to have a voice? Is the possibility of having a powerful enough voice to enact real change worth the risk of complicity in an oppressive system? I still do not have answers to those questions. But Barr’s book inspired me to think more critically about ideas surrounding womanhood within Christianity.
Chief Plenty Coups: Visions at the “End of History”
In the late 1920s, only a few years before his death, the great Crow chief Plenty Coups related his life’s history to his friend, the white ethnographer Frank Bird Linderman, who recorded that,
Plenty Coups refused to speak of his life after the passing of the buffalo, so that his story seems to have been broken off, leaving many years unaccounted for. ‘I have not told you half of what happened when I was young,’ he said, when urged to go on. ‘I can think back and tell you much more of war and horse-stealing. But when the buffalo went away the hearts of my people fell to the ground, and they could not lift them up again. After this nothing happened.’[2]
Reading Endo’s Silence, recently made into a movie by Martin Scorsese, I was stuck by a mention of a Mormon theological concept. The story takes place in early seventeenth-century Japan, so it doesn’t mention Mormons specifically, but does mention a Mormon idea when discussing the theology of the Japanese Christians.
Silence focusses on Jesuit priests Rodrigues and Garrpe sailing to Japan after having heard that their mentor and hero, father Ferreira, had apostatized under torture. Silence is based on the history the harsh measures the Japanese government took toward crushing Japanese Christianity after the Shimabara Rebellion of 1638, driving Christianity there underground. Endo based the characters of Rodrigues and Ferreira on the actual Jesuit priests, Chiara and Ferreira, who did apostatize during the persecution. Endo himself came out of the Japanese Catholic community who saw the Japanese “Hidden Christians” as heroes and the apostate priests and not truly committed. Endo thus novelizes these Jesuits’ stories.
The Mormon theology comes in the buildup to the climax of the story after the Japanese capture Rodrigues and bring him to Ferreira so that Ferreira can convince Rodrigues to apostatize. Ferreira first begins by explaining the tortures he’s undergone before moving to his central arguments: “The one thing I know is that our religion does not take root in this country” (157). Rodrigues protests that the plant has been torn up and that Christianity flourished in Japan before the crackdown.
Steve Fleming on Study and Faith, 5:: “The burden of proof is on the claim of there BEING Nephites. From a scholarly point of view, the burden of proof is on the…”
Eric on Study and Faith, 5:: “But that's not what I was saying about the nature of evidence of an unknown civilization. I am talking about linguistics, not ruins. …”
Steve Fleming on Study and Faith, 5:: “Large civilizations leave behind evidence of their existence. For instance, I just read that scholars estimate the kingdom of Judah to have been around 110,000…”
Eric on Study and Faith, 5:: “I have always understood the key to issues with Nephite archeology to be language. Besides the fact that there is vastly more to Mesoamerican…”
Steven Borup on In Memoriam: James B.: “Bro Allen was the lead coordinator in 1980 for the BYU Washington, DC Seminar and added valuable insights into American history as we also toured…”
David G. on In Memoriam: James B.: “Jim was a legend who impacted so many through his scholarship and kind mentoring. He'll be missed.”
Recent Comments
Steve Fleming on Study and Faith, 5:: “The burden of proof is on the claim of there BEING Nephites. From a scholarly point of view, the burden of proof is on the…”
Eric on Study and Faith, 5:: “But that's not what I was saying about the nature of evidence of an unknown civilization. I am talking about linguistics, not ruins. …”
Steve Fleming on Study and Faith, 5:: “Large civilizations leave behind evidence of their existence. For instance, I just read that scholars estimate the kingdom of Judah to have been around 110,000…”
Eric on Study and Faith, 5:: “I have always understood the key to issues with Nephite archeology to be language. Besides the fact that there is vastly more to Mesoamerican…”
Steven Borup on In Memoriam: James B.: “Bro Allen was the lead coordinator in 1980 for the BYU Washington, DC Seminar and added valuable insights into American history as we also toured…”
David G. on In Memoriam: James B.: “Jim was a legend who impacted so many through his scholarship and kind mentoring. He'll be missed.”