Call for Applications: Face-to-Face Mentorship Event

The Mormon History Association will be hosting a mentorship event this year at our annual June conference and is seeking applications from students and early career scholars to participate. Successful applicants will be paired with an advanced scholar in Mormon history and discuss their research interests and career trajectory. We welcome applications not only from those seeking traditional academic appointments but those interested in digital humanities, publishing, and public history. This is an amazing opportunity to have a one-on-one conversation and to receive specific advice about your unique place in the field of Mormon history.

The goals of the event are:

• to introduce current research and receive feedback
• to support students with information and advice on their career goals
• to foster talent early career scholars in the field of Mormon history
• to help inform people about career options

Each applicant should be clear about their accomplishments thus far, their research interests, and what they could gain from this event. Applications should be up to 500-700 words and should include:

• key research questions and methodology of the applicant’s research
• scholarship that informs the applicant’s research
• professional goals and trajectory
• optional: identify up to five people in the field of Mormon history who the applicant feels would be helpful mentors and briefly state why *hint* check the MHA program to see who will be attending the conference
• Up-to-date CV

Applications will be reviewed by members of the MHA Board.

Please direct questions and applications to Hannah Jung (or in the comment section below) , MHA Student Representative, at  mha.face2face@gmail.com. Deadline for applications is May 1st.

Guest Post: Indigenous Voices from San Juan Discuss Bears Ears at the Charles Redd Center

Shí éí Bilagáanaa nishli dóó Kinyaa?áanii báshíshchíín. Bilagáanaa dashicheii dóó Tsinaajinii dashinálí. Ákót?éego asdzáá nishli. I am white and born for the Towering House Clan. My maternal grandfather was white and my paternal grandfather was of the Black-streaked Woods People Clan. In this way, I am a woman.

My name is Farina King. I am Assistant Professor of History and an affiliate of the Cherokee and Indigenous Studies Department at Northeastern State University in Tahlequah, Oklahoma.

I am primarily writing to spread the news about an upcoming event, related to questions about monuments and the ongoing issues concerning Bears Ears, that I have been helping to organize with the Charles Redd Center for Western Studies at BYU.

The Redd Center will host a special panel at BYU on April 5 at 7 pm in the B092 JFSB on campus, which features diverse Native American voices and perspectives of Bears Ears from San Juan County, Utah. 

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Contextualizing quorum changes

Quorum. You keep using that word. I do not think it means what you think it means.

First, let’s take a step back, but not all the way back. Mostly because this isn’t a book. Let’s go to 1964. At this time, each stake and mission generally included a High Priests quorum, at least one Elders quorum and at least one Seventies quorum. In the years leading up to this time, church policy was that if there were not at least 49 elders (a majority of the scriptural 96–D&C 107:89) then a “unit” en lieu of a quorum was to be organized. But why would that matter? I imagine that the majority of Elders quorums in the church today don’t have 49 members. The answer goes back to the definition of what a quorum is, namely, “the number (such as a majority) of officers or members of a body that when duly assembled is legally competent to transact business” (to quote Miriam-Webster).

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Job Ad: Joseph Smith Papers, Full-Time Research Assistant

Thanks to benchmarkbooks.com for the image!

Research Assistant, Joseph Smith Papers (Church History Department)

PURPOSES

The Church History Department announces an opening for a Research Assistant with the Joseph Smith Papers project. The successful candidate will assist the Joseph Smith Papers in the Publications Division of the Church History Department with historical and textual research for volumes in the Papers? Documents series. This is an exciting and unique opportunity for someone interested in pursuing a career in history. We are looking for a motivated, energetic, and skilled individual to join our team.

This is a full-time position expected to last for the duration of the Joseph Smith Papers Project (set to conclude in 2022).

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Roundtable: Stuart on Mueller’s *Race and the Making of the Mormon People*

You can read the first and second posts in this roundtable HERE and HERE.

Max Mueller should be commended for his analysis of race and the creation of the Latter-day Saint “archive” in Race and the Making of the Mormon People. Mueller takes the Book of Mormon seriously and considers texts that aren’t considered within broader methodological arguments about the LDS Church’s creation of race in the nineteenth century. I think that Mueller’s attention to patriarchal blessings is worth highlighting (which I do below); I also think that his use of literary methodologies opens new avenues for research in Mormon history. Mueller’s book is the first monograph to engage Mormonism’s race-making project(s) through the interdisciplinary lenses of religious studies. Race and the Making of the Mormon People will occupy a central place in the part conversation surrounding Mormonism and race for the foreseeable future.

Mueller analyzes several patriarchal blessings in Race and the Making of the Mormon People, particularly an African American woman named Jane Manning James’ two blessings.[i] He rightly tries to get into James’ mind as well as the mind of the patriarchs that bestowed those blessings on her head. While Mueller’s book is not a study of “lived religion,” he presents plausible readings of the blessing for both James and suggests how these documents helped place James squarely within the “Mormon archive.” He persuasively argues that James may have seen herself as an heir of what Mueller calls “white universalism,” meaning that everyone’s default pigmentation is white and that she had claim to the highest liturgical practices of Mormonism. Mueller’s innovative inclusion of patriarchal blessings should be taken up by others. I’m not aware of any other sources that offer as much potential for simultaneously presenting the leadership’s and the laity’s understanding of race from the same document.

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Roundtable: Tobler on Mueller’s *Race and the Making of the Mormon People*

I’m happy to confirm reports that readers of Max Mueller’s recent book, Race and the Making of the Mormon People, which we are discussing this week, will find a rich, multilayered, and searching account of theologies and important narratives of race in early Mormonism. This is a serious book, and a critical contribution to a growing body of scholarship on the functions of race in the Mormon tradition. As Mueller claims, it is one of the first to consider questions of race and Mormonism from the inside out. This means that it nicely complements recent scholarship like that of Paul Reeve and others, which has generally taken the opposite tack. Perhaps the most innovative element of the book, in my view, is how it brings consideration of both “red” (Native American) and “black” (African-American) constructions of race together. In some ways, the early Mormon logic of race in relation to these two groups seems incongruous, but Mueller works hard to show there are important aspects of continuity, as well. He has categorically synthesized early Mormon conceptions of race as well as anyone might expect to do.

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Roundtable: Nelson on *Race and the Making of the Mormon People*

This is the first of three posts on Max Perry Mueller’s Race and the Making of the Mormon People. Today’s post comes from Jessica Nelson, who recently completed an MS in history at Utah State University. She is interested in race and Mormonism in the twentieth century and loves riding her stationary bike. 

Max Perry Mueller?s book Race and the Making of the Mormon People actively and deliberately engages with the Book of Mormon. This is significant, and I hope that other scholars will follow suit and take the words of the Book of Mormon?along with its 19th century context and what it represents to Mormonism?seriously in their work. Mueller rightly demonstrates that the Book of Mormon?s stories of racial lineages are critically important to understanding racial constructs in early Mormonism.

Readers familiar with the Book of Mormon will be able to recognize that Mueller carefully read Mormonism?s foundational text. After finishing Mueller?s conclusion, however, I am left wondering how useful textual analysis and literary criticisms of the Book of Mormon are to fully understand race in nineteenth-century Mormonism. How central are Mormon scriptures to Mormon conceptions of racial otherness and whiteness? Can the Nephites as ?white? people within the Book of Mormon be problematized any more than the simplistic way that Mueller references them? Did nineteenth-century white Mormons even think of the Nephites as ?white? like they were? The Book of Mormon is inherently problematic as primary source material, but evaluating Mueller?s claims begs further examination of scripture and the characters in it.

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Job Ad: Joseph Smith Papers, Historian

The proposed line-up, although there will likely be a couple more volumes in the Documents Series.

Historian/Documentary Editor, Joseph Smith Papers

Job Description: The Joseph Smith Papers seeks a full-time historian/documentary editor with the academic training, research, and writing skills to edit Joseph Smith?s papers. This position will last for the duration of the Joseph Smith Papers Project (set to end in 2022). The Joseph Smith Papers is producing a comprehensive edition of Smith?s documents featuring complete and accurate transcripts with both textual and contextual annotation. The scope of the project includes Smith?s correspondence, revelations, journals, historical writings, sermons, legal papers, and other documents. Besides providing the most comprehensive record of early Latter-day Saint history they will also provide insight into the broader religious landscape of the early American republic.

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Roundtable: Liturgy and Practice in Stapley’s *Power of Godliness*

In reflections earlier in the week, J Johnson and J Stuart offered thoughts on how Jonathan Stapley’s excellent new book, The Power of Godliness: Mormon Liturgy and Cosmology, models the kind of attentiveness to “lived theology” that some scholars have called for, and which has been characterized as part of the analytical school of “lived religion.” This is not the theology of the elites, but rather, as Robert Orsi put it, the “theology of the streets”: vernacular meaning-making and “cultural bricolage” performed by ordinary people [1]. It is colored by the vicissitudes of ordinary life and, while informed by the pronouncements of religious authority figures, it is not bounded by them. This is experiential theology, and it matches with the premium valued place by the “lived religion” approach upon experience. Johnson and Stuart are quite right; Stapley has, in his deployment of “cosmology,” certainly succeeded in his aspiration to “[open] new possibilities for understanding the lived experiences of women and men in the Mormon past and Mormon present” (pg. 2).  In this reflection, however, I offer a few thoughts not (or at least not directly) on “cosmology” or theology, but on the other major category of Stapley?s book, “liturgy,” and on how The Power of Godliness relates to the study of religious practice in Mormon history and in American religious history more generally.

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Roundtable on Stapley, Power of Godliness: The Cultural Context(s) for Mormonism’s Priesthood

[This is the fourth in our week-long roundtable on Jonathan Stapley’s The Power of Godliness: Mormon Liturgy and Cosmology (Oxford University Press). You should make sure to read Tona’s post here, Joey’s post here and Janiece’s here. Building on their excellent reviews, I’d like to focus my remarks on a couple questions Stapley’s book raised.]

Modern Mormon discourse often revolves around the priesthood. Does the LDS Church’s conception of the priesthood lead to too much of a hierarchical organization? Does it inevitably result in abuses of power? Does it make gender equality impossible?

Jonathan Stapley’s new book does not seek to answer these questions. He makes it clear in the introduction that he wishes to steer clear of the political implications of Mormonism’s priesthood tradition. But what he does is destabilize the very conception of the “priesthood” itself. For the church’s first century, early Mormons believed in what Stapley calls a “cosmological priesthood,” a heavenly network that bound individuals together in order to form a communal salvific unit. Mormons were, quite explicitly, creating the celestial kingdom, and the priesthood served as ligaments holding everything together. But starting during the progressive era, members of the faith shifted toward an ecclesiastical framework for understanding the priesthood, a paradigm that focused entirely on ecclesiastical offices held by men. That shift eventually led to the Mormonism of today.

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