Read Ebook {PDF EPUB} Battle For The Ballot by Sister-Wives and Suffragists: Mormonism and the Women’s Suffrage Movement. “Do you know of any place on the face of the earth, where woman has more liberty, and where she enjoys such high and glorious privileges as she does here, as a Latter-day Saint?” So spoke Eliza R. Snow in 1870, the year when women in territorial Utah became among the tiny minority of nineteenth-century American women to win the right to exercise the franchise. Mormon women were proud of their status as voters, and they took their rights of citizenship seriously, but they also strongly supported their religion’s practice of “celestial” or plural marriage, known more widely as polygamy, which the Church of Jesus Christ of Latter-day Saints (LDS) had formally endorsed in 1852. Mormon women’s status as polygamous female voters thus thrust the national women’s suffrage movement into the center of one of the most far-reaching political and legal questions of its day. In 1869 the national suffrage movement split over whether to support the Fourteenth and Fifteenth Amendments, specifically whether the rights of freed African American men should take precedence over those of women, white and black. That split replicated itself over the question of Mormon women’s roles in the movement. Lucy Stone and the more conservative American Woman Suffrage Association (AWSA), supporters of the Reconstruction amendments, emphatically distanced themselves from LDS women because of their marked distaste for the practice of polygamy. Elizabeth Cady Stanton and Susan B. Anthony and their more radical National Woman Suffrage Association (NWSA) took a different approach, however, welcoming Mormon women into the movement regardless of their status as plural wives. If they supported women’s suffrage, that was all that mattered. Mormon suffragists had good reasons to welcome this alliance with the NWSA. Affiliation with the national movement could help build political support for eventual statehood in Utah, a major long-term goal for most Utahn voters. Another incentive for the suffragists was challenging the unflattering stereotypes that many American citizens held of Mormon women, especially that they must have been duped or coerced to become plural wives in the first place. While it is clear that individual Mormon women often struggled with the daily challenges of living with sister-wives, most were far from ashamed of the practice and instead publicly spoke in its favor, especially its guarantee that all women would have the opportunity to marry and enjoy secure homes and respectable social positions. “Hand in hand with Celestial Marriage is the elevation of women,” asserted Dr. Romania Pratt in 1886. “We are accused of being down-trodden and oppressed,” said Dr. Ellis R. Shipp, another path-breaking female physician, at the same public meeting. “We deny the charge!” Any hope held by non-Mormons that Mormon women would use their votes to outlaw polygamy were quickly disabused. Emmeline Wells, 1879. From the collections of the Library of Congress (https://www.loc.gov/item/2004680093/) One notable Mormon woman who saw no conflict between her religion and her support for women’s rights was Emmeline Wells. Born Emmeline Blanchard Woodward in Petersham, Massachusetts, in 1828, she converted to Mormonism at the age of fourteen after her mother joined the church. Soon after, she married the son of a local Mormon leader who deserted her after the death of their own son. In 1845 she became the plural wife of Bishop Newel Whitney, with whom she had two daughters before his death in 1850, by which time she was living in . In 1852 she entered into another plural marriage with Daniel H. Wells, whose stature as a counselor to LDS leader Brigham Young gave her enhanced social standing in the community. Her first public role was as the secretary to Eliza R. Snow, president of the , the most respected and influential women’s organization in the Mormon community. Soon after this initial foray into public life, Wells found herself drawn into suffrage politics. In 1877, Wells became editor of the influential Woman’s Exponent , a semi-monthly periodical founded in 1872, which for many years was one of the few women’s publications west of the Mississippi River and became one of the longest-running women’s newspapers. Wells had expansive goals for the newspaper, not least of which was that Mormon women “should be the best-informed of any women on the face of the earth, not only upon our own principles and doctrines but on all general subjects.” Not only did her lofty goals promote her visibility on the world stage, her editorship also enhanced her national stature and provided an important credential when dealing with East Coast suffragists. The same year she took over as editor, Wells also took the lead in collecting thousands of petition signatures in support of a proposed sixteenth (or women’s suffrage) amendment to the Constitution. In return for her work, she was named a representative of Utah on the NWSA board, the first Mormon so recognized. In 1879 she and Zina Young Williams, the daughter of Brigham Young, journeyed to Washington, D.C., where Wells addressed the NWSA national convention. Unfortunately, this moment of prominence for Mormon women on the national stage was short-lived, as the political and legal climate turned sharply against Mormons and the practice of polygamy in the 1880s. The “Mormon Question” had been a hot-button political issue since the 1850s, and after the Civil War the practice of polygamy was seen by many as the one remaining “act of barbarism” from the Western territories after the abolition of slavery. In 1879 the Supreme Court determined that LDS church members did not have a constitutional right to practice an alternative form of marriage as part of their protected religious freedom. Then in 1887 Congress passed the Edmunds-Tucker Act, which stripped the right to vote from all Utah women, whether they practiced polygamy or not. Notwithstanding these significant political and legal setbacks to the practice of polygamy, the question of Mormonism and national women’s suffrage continued to play out in interesting ways. Recognized as legitimate political actors who had been among the first to demonstrate the feasibility of female enfranchisement, Mormon women continued to contribute their considerable organizational clout to the fight. By the time the LDS Church officially renounced the practice of polygamy in 1890, the two leading organizations of the NWSA and AWSA were in the process of merging into the National American Woman Suffrage Association (NAWSA). The controversial issue of polygamy had not fully disappeared, but it became much less of a dividing wedge within the movement. When Utah successfully won statehood in 1896, it entered the union with the franchise restored for all its women and Utah women were warmly welcomed at the NAWSA convention that year. All except, unfortunately, Emmeline Wells who could not raise the necessary funds to pay her way that year. Despite this temporary setback, the suffrage career of Emmeline Wells was far from over. Just a few years later, in 1899, Wells delivered a speech on “The History and Purposes of the Mormon Relief Society” to the International Council of Women in London. The next year she and other Mormon suffragists presented Susan B. Anthony with a bolt of black brocade silk proudly made in Utah for Anthony’s eightieth birthday, and Wells remained as editor of the influential Woman’s Exponent until it ceased publication in 1914. When Utah suffragists finally were able to celebrate the passage of the 19th Amendment in August 1920, 92-year-old Emmeline Wells proudly sat on the platform. She died the next year, with a remarkable record of voting regularly (except for one short interval of disenfranchisement) for almost fifty years. In retrospect, participation in the national suffrage movement in the 1880s and 1890s represented a high point of political activism for Mormon women on the national scene. The centennial of the Nineteenth Amendment offers a chance to write these Mormon women back into history. Mormon suffragists were highly politicized actors. They knew how to organize mass meetings, gather petitions, raise money, and lobby politicians and church leaders. Far from the popular image of downtrodden women degraded by polygamy, these committed suffragists saw no conflict between their religious beliefs and their actions on behalf of women. In fact, they felt privileged to be part of a community which took its women so seriously. Mormon women deserve to be part of suffrage history both on their own merits and also because their story helps explain some of the divisions that kept the national movement from reuniting until 1890. Author Biography. Susan Ware is the Honorary Women’s Suffrage Centennial Historian at the Schlesinger Library on the History of Women in America, Radcliffe Institute for Advanced Study, Harvard University. Since 2012 she has served as General Editor of the American National Biography . The author of numerous books on 20th century American women’s history and biography, her most recent publication is Why They Marched: Untold Stories of the Women Who Fought for the Right to Vote (Belknap Press of Harvard University Press, 2019). The Library of America will publish her edited anthology American Women’s Suffrage: Voices from the Long Struggle for the Vote, 1776-1965 in July, 2020. She also served as a historical consultant to the forthcoming American Experience documentary, “The Vote.” Bibliography. This essay is adapted from Susan Ware, Why They Marched: Untold Stories of the Women Who Fought for the Right to Vote . Cambridge, MA: Belknap Press, 2019. It draws on the following sources: Arrington, Leonard J. “Emmeline B. Wells: Mormon Feminist and Journalist,” in Susan Ware, ed. Forgotten Heroes: Inspiring American Portraits from Our Leading Historians New York: Free Press, 1998. Derr, Jill Mulvay. “Eliza R. Snow and the Woman Question,” in Carol Cornwall Madsen, ed., Battle for the Ballot: Essays on Woman Suffrage in Utah, 1870-1896 . Logan, Utah: Press, 1997. Gordon, Sarah Barringer. The Mormon Question: Polygamy and Constitutional Conflict in Nineteenth-Century America . Chapel Hill, NC: University of North Carolina Press, 2002. Ladies of the Church of Jesus Christ of Latter-day Saints. “Mormon” Women’s Protest: An Appeal for Freedom, Justice and Equal Rights . Salt Lake City, UT: Print, 1886. Madsen, Carol Cornwall. An Advocate for Women: The Public Life of Emmeline B. Wells, 1870-1920 . Provo, Utah, 2006. Madsen, Carol Cornwall, ed. Battle for the Ballot: Essays on Woman Suffrage in Utah, 1870-1896 . Logan, Utah: Utah State University Press, 1997. Madsen, Carol Cornwall. Emmeline B. Wells: An Intimate History . Salt Lake City, UT: Press, 2017. Ulrich, Laurel Thatcher. A House Full of Females: Plural Marriage and Women’s Rights in Early Mormonism, 1835-1870 . New York, NY: Vintage Books, 2017. Van Wagenen, Lola. Sister-Wives and Suffragists: Polygamy and the Politics of Woman Suffrage, 1870-1896 . Provo, Utah: Dissertation Press, 2003. Carol Cornwall Madsen: Mormon Historian. Carol Cornwall Madsen is a historian specializing in Mormon women’s history, Utah, and the United States. She was a research historian with the LDS Church Historical Department from 1977 until 1982 when she moved to the newly formed Joseph Fielding Smith Institute for Church History at . In 1986, she became an associate professor in BYU’s history department. She also served as associate director of BYU’s Women’s Research Institute. She became a professor in the history department and a research professor in the Joseph Fielding Smith Institute in 1994 and held these positions until she was granted emeritus status in 2002. She was a Senior Research Fellow with the Joseph Fielding Smith Institute until it was dissolved. Prior to her association work with The Church of Jesus Christ of Latter-day Saints, Madsen served as an associate instructor in the University of Utah's English department from 1960 to 1967. She then joined the Department of Continuing Education at the University in 1967, and from 1970 to 1991, she was an instructor with the Department of Independent Studies. Madsen earned her bachelor’s degree in English literature and her master’s and PhD in American history from the University of Utah. Madsen is the co-editor of The First Fifty Years of Relief Society (2016) with , , and Kate Holbrook. She is the author of In Their Own Words: Women and the Story of Nauvoo ; Journey to Zion: Voices from the Mormon Trail ; Battle for the Ballot: Essays on Woman Suffrage in Utah ; Sisters and Little Saints: One Hundred Years of Primary ; and An Advocate for Women: The Public Life of Emmeline B. Wells (which won three best book awards). She is the co-editor of two compilations of talks from the BYU Women’s Conferences ( As Women of Faith and A Heritage of Faith ). She is the author of more than fifty articles on Utah. She was a historical consultant and participant on seven historical productions for PBS and KJZZ-TV (including Trail of Hope , An American Prophet , Women Vote in the West , and ). She served as vice chair of the Utah State Board of History (1993–2001), as president of the Mormon History Association (1989–1990), and as president of the Utah Women’s History Association (1979–1980, previous two years as president elect). She has also been a member of the Coalition for Western Women’s History, the Western Association of Women Historians, and the Coordinating Committee on Women in the Historical Profession. Madsen is the youngest daughter of J. Spencer Cornwall, former conductor of the Mormon . She married Gordon A. Madsen in 1953 and they are the parents of six children. She has served in many capacities in the Church, including as a member of Church Hosting. Carol Cornwall Madsen. As a fifth-generation Latter-day Saint, I am Mormon through and through. Yet others, with similar ancestry, have broken their chains of believers and chosen to reject the faith of their fathers. Why not me? The answer begins with the respect I had for my parents. Their faith was expressed and taught to their children by their way of life, not by persistent pedagogy. The basic pattern of Mormon life, which they wholly exemplified, was all- encompassing, invigorating, and sustaining. It was also sometimes challenging as I became more widely exposed to competing life styles. The “Mormon way,” however, never failed me through those questioning years and has since proved its worth as a satisfying and rewarding way of life. But I am not just a cultural Mormon. Mormonism has offered me more than a mode of living or a specific value system. Within its theology are intellectual and spiritual perplexities that beckon the inquiring mind and spirit. Intellectually it offers the seeker a new system of religious truths, many of which challenge conventional Christian dogma and thus create endless paths of inquiry and study. For the religious purist who brooks no human lapses in those who lead the faith, Mormon history also offers challenges. It is at this point, as I learned early on, that for understanding and commitment, the serious inquirer must heed Pope’s injunction: “A little learning is a dangerous thing;/ Drink deep, or taste not the Pierian spring:/ There shallow draughts intoxicate the brain,/ And drinking largely sobers us again.” My professional study of LDS history and the development of Mormonism as a religion has proven that the more one studies in these religious realms, the more intellectually consistent and spiritually energizing they become. What often appear as human frailties or misjudgments have understandable explanations when viewed in a broad historical context. And the Mormon focus on the importance of eternal marriage, well ordered families, moral living, continuing revelation, and priesthood authority, as well as world-wide proselytizing, has eternal consequences often ridiculed and clearly not understood within the liberal and generally skeptical milieu in which these are taught and lived by practicing Mormons. Agency is the watchword of mortality and faith is a liberating choice. Through my faith in the restoration of the gospel of Jesus Christ I have found meaning and purpose in this life and hope and anticipation for the next. Instead of demanding answers now, I look forward to experiencing the complete unfolding of God’s plan for His children. A random, purposeless universe is anathema to me. When I was fourteen, my grandfather, a patriarch, gave me a patriarchal blessing. I was told that I would never doubt Joseph Smith’s first vision, given to him also at the age of fourteen, in which he learned the nature of the Godhead, the reality of Satan, and the imminence of a new gospel dispensation, which he in time was designated to inaugurate. The reality of that vision is the foundation of Mormonism, and despite both inconsequential and serious questionings over my lifetime, I have never doubted that reality. It is the substance of my faith. God works through his human creatures to effect his purposes, and, despite our weaknesses, we are the stewards of the restored gospel of Jesus Christ. Because of the strength of its truth and the enduring faith of its followers, of which I am one, it will persist, despite its adversaries. “By seeing the blessings of the temple rolling on, and the kingdom increasing and spreading from sea to sea,” Joseph Smith told the women of the Church in 1842, who had suffered much at the hands of their adversaries, “we will rejoice that we were not overcome by these foolish things.” This I believe, and I can testify that the gospel of Jesus Christ has been restored and that prophets once again stand at the head of His church. How grateful I am that my progenitors were “in the right place at the right time,” as one early convert wrote, to hear the message of the gospel by the missionaries. How grateful I am for my own”conversion” to the Church that came from years of “drinking deep” into the Pierian spring of Mormonism. Carol Cornwall Madsen (Ph.D., University of Utah, 1986) is Professor Emeritus of History at Brigham Young University and retired Senior Research Historian in BYU’s Joseph Fielding Smith Institute for LDS History. Her primary areas of teaching, research, and writing are U.S., Utah, and Mormon women’s history. She is also the former associate director of the Women’s Research Institute at BYU. She is the author of more than fifty articles on Utah and LDS women’s history (six of them award-winning), the co-editor of two compilations of talks from the BYU Women’s Conferences ( As Women of Faith and A Heritage of Faith ) and of New Scholarship on Latter-day Saint Women in the Twentieth Century , and the author of In Their Own Words: Women and the Story of Nauvoo ; Journey to Zion: Voices from the Mormon Trail ; Battle for the Ballot: Essays on Woman Suffrage in Utah, 1870-1896 ; Sisters and Little Saints: One Hundred Years of Primary ; and An Advocate for Women: The Public Life of Emmeline B. Wells, 1870-1920 (which won three best book awards). She was a historical consultant and participant on seven historical productions for PBS and KJZZ-TV (e.g., Trail of Hope , An American Prophet , Women Vote in the West , and The Joseph Smith Papers ). For her lifetime achievement, Professor Madsen was inducted as a Fellow by the Utah State Historical Society, and she served as the president of the Mormon History Association from 1989-1990. She is currently working on a second biography of Emmeline B. Wells (the fifth general president of the Relief Society), focusing this time on President Wells’s private and church life. She is also co- editing a documentary history of the Relief Society, covering the years 1842 through 1892. Professor Madsen is married to the Salt Lake City attorney Gordon A. Madsen, who is also Senior Editor of the Legal Papers portion of the Joseph Smith Papers Project sponsored by the Church of Jesus Christ of Latter-day Saints. They are the parents of six children and the grandparents of twelve grandchildren. She has worked in all the auxiliaries of the Church—but mainly in the Relief Society, as stake leader, ward president, and teacher. She has directed several ward choirs, is a former member of the Church’s hosting committee (assigned to visitors from the Middle East), and currently teaches eight-year-olds in the Primary. With her husband, she guides Church history tours in the United States, Great Britain, and Israel. Posted August 2010. Footer. FAIR is a non-profit organization dedicated to providing well-documented answers to criticisms of the doctrine, practice, and history of The Church of Jesus Christ of Latter-day Saints. Seraph Young Ford, First Woman to Vote with Equal Suffrage. On Valentine’s Day in 1870, Seraph Young arrived early at the polls in Salt Lake City on her way to work as a schoolteacher. Amid stump speeches and music from the LDS Tenth Ward brass band, she entered City Hall, cast her ballot in the municipal election, and made history as the first woman in the United States to vote under a women’s equal suffrage law. Seraph’s historic vote made Utah the first place in the modern nation in which women exercised the same suffrage rights as men. Although Wyoming Territory merits distinction as the first to extend voting right to women in December 1869, Utah Territory quickly followed and extended suffrage to its much larger female population on February 12, 1870. Just two days after the passage of the women’s suffrage bill, Salt Lake City held a local election that provided Utah’s newly-enfranchised women an almost-immediate opportunity to exercise their expanded political rights. And on August 1, thousands of women voted in Utah’s general election. The small population of Wyoming women did not have an opportunity to cast votes until September 1870. Seraph Young’s being one of the few to participate in that first Utah election indicates her personal enthusiasm for women’s suffrage and interest in political matters. And as a twenty-three-year-old schoolteacher at the University of Deseret model school, she likely voted early in the day because she had to get to work! Seraph Young Ford. Photo courtesy of Utah State Historical Society. The election of February 14, 1870, was also the first election in Utah Territory that included opposing political parties, with the formation of the Liberal Party and the People’s Party just days before the election. This made Utah women’s participation in elections all the more significant. Though only twenty-five women reportedly cast votes in February 1870, six months later a few thousand women voted in the general territorial election. Seraph Young’s being one of the few to participate in that first election indicates her personal enthusiasm for women’s suffrage and interest in political matters. Despite the historical significance of her vote that day, little is known of Seraph’s personal life. She was a grand-niece of LDS Church president and former Utah governor Brigham Young. Born on November 6, 1846, at Winter Quarters, Nebraska Territory, to Brigham Hamilton Young and Cedenia Clark, she traveled to Utah as an infant in October 1847. As we wrote in this blog post, two years after casting her momentous vote, Seraph married Seth L. Ford on February 11, 1872. Seth was a printer from New York and a Civil War veteran. The Fords had three children in Utah: Fried died as a toddler, but Grace and Cherry survived to adulthood. The family moved to New York in the late 1870s, perhaps to be near Seth’s family as he suffered from major health challenges due to the effects of his wartime service. Seth began receiving a pension for veteran invalids due to “blindness and spinal disease,” and he temporarily lived in a home for disabled veterans from 1882 to 1884.[1] Somehow, Seraph found a way to care for her blind and paralyzed husband for nearly three decades while managing a household on his small pension. One newspaper reported that “her unselfish devotion is well known by all her friends.”[2] But there weren’t many options available for a married woman to support her family. A record in the National Archives Civil War Pension Files shows that the whole family including Grace and Cherry sometimes perform on the streets, singing and playing the banjo and harmonica, to earn coins from passers-by. [3] The Fords eventually moved to Baltimore and later Montgomery County, Maryland, just outside Washington, D.C., to be near their two adult daughters. Seraph’s devotion to family extended to adopting her ten-year-old granddaughter, Helen Lawrence, after her daughter Grace divorced and remarried.[4] Seraph was never able to return to Utah because of her husband’s need for constant care, but she reconnected with friends and family from home whenever they visited the nation’s capital. Emmeline B. Wells once noted in her diary that Seraph had accompanied her to meet with officials from the National Council of Women during their 1895 convention. Although the circumstances of Seraph’s life didn’t allow for much public engagement, she still clearly retained her interest in political affairs. Like many women, Seraph’s financial struggles worsened after her husband passed away in 1910. She had previously sold off land to make ends meet, so she lived in a rented house with her daughter at the end of her life. After her death in 1938, Seraph was buried next to her husband in Arlington National Cemetery. Her name has been spelled wrong on the headstone for decades, but we worked to get that changed and Seraph was honored at a small ceremony with her descendants and Utah leaders on September 29, 2020. Hopefully someday women will place their “I Voted” stickers on Seraph’s headstone to honor her legacy as an ordinary woman who made history! Today, a large mural depicting Seraph Young casting her historic ballot adorns the north House Chamber of the Utah State Capitol building. The mural, painted by David Koch, memorializes both Seraph and Utah’s contribution and commitment to the cause of women’s suffrage. Carol Cornwall Madsen Biography. Carol Cornwall Madsen (born 1930) is an emeritus professor of history at Brigham Young University (BYU) where she was a research historian with the Joseph Fielding Smith Institute for Church History. She also served as associate director of BYU's Women's Research Institute. She has written 50 scholarly articles and several books. Contents. 1 Personal life 2 Academic experience 3 Professional organizations 4 Recognition 5 Writings 6 Notes 7 Sources 8 External links. Personal life. Born Carol Cornwall, she was the youngest daughter of J. Spencer Cornwall and his wife Mary Alice Haigh Cornwall. Her father was the conductor of the Mormon Tabernacle Choir and her mother was a noted soloist. Carol was the youngest of seven children. Carol Cornwall married Gordon A. Madsen in 1953. They are the parents of six children. Academic experience. Madsen did undergraduate studies at the University of Utah and took one semester at the University of California, Los Angeles. Madsen served as an associate instructor in the University of Utah's English department from 1960-1967. She then joined the Department of Continuing Education at the UofU in 1967, and in 1970 became an instructor with the Department of Independent Studies, a position she retained until 1991. After she obtained her MA in history in 1977 Madsen became a research historian with the LDS Church Historical Department. Along with Maureen Ursenbach Beecher and Jill Mulvay Derr Madsen was one of the first three professional historians in the Church History Department assigned to work on women's history. She then moved to being a research historian with the Joseph Fielding Smith Institute for Church History when it was formed in 1982. In 1986, shortly after receiving her Ph.D., Madsen became an associate professor in BYU's history department. She became a professor in the History Department and a research professor in the Joseph Fielding Smith Institute in 1994. She held these positions until she received emeritus status in 2002 and remained a senior research fellow with the Joseph Fielding Smith Institute until it was disbanded, with various members relocating either to the Church History Department of the LDS Church in Salt Lake City to work on the Joseph Smith Papers Project or to the BYU History Department. Madsen's most recent book is An Advocate for Women: The Public Life of Emmeline B. Wells, 1870-1920 . She has also written a history of the leaders of the Primary. Madsen has a Ph. D. from the University of Utah, as well as B. A. in English literature and an M.A. in American history, also from that institution. Professional organizations. Madsen served as vice chair of the Utah State Board of History from 1993 to 2001. She was the president of the Mormon History Association from 1989 to 1990. She was president of the Utah Women's History Association from 1979 to 1980, having spent the previous two years as president elect. She has also been a member of the Coalition for Western Women's History, the Western Association of Women Historians and the Coordinating Committee on Women in the Historical Profession. Madsen has also served on the editorial committee for the Journal of the John Whitmer Historical Association. Recognition. BYU has a Carol Cornwall Madsen Student Paper Award in Women's History. Writings. Books by Madsen include In Their Own Words: Women and the Story of Nauvoo ; Journey to Zion: Voices from the Mormon Trail ; Battle for the Ballot: Essays on Woman Suffrage in Utah as well as An Advocate for Women: The Public Life of Emmeline B. Wells . Madsen has also written an in-depth article on Section 25 and its meaning to over the rest of her life. She also contributed several articles to the Utah History Encyclopedia . Her article "'At Their Peril': Utah Law and the Case of Plural Wives, 1850- 1900" was republished in Mary Ann Irwin's and James Brooks' Woman and Gender in the American West . Madsen also co-authored a chapter on women in the legal history of Utah with her daughter Lisa Madsen Pearson that was published in the book Women in Utah History: Paradigm or Paradox. In 2016, the Church Historian's Press released the book The First Fifty Years of Relief Society: Key Documents in Latter-day Saint Women's History , which was edited by Madsen, Matthew Grow, Jill Mulvay Derr and Kate Holbrook. Notes. Sources. Dustjacket bio from An Advocate of Women "Recent Studies of Mormon Women" article that lists a work by Madsen Meridian Magazine article about Cornwall's work Meridian Magazine article by Davis Bitton containing praise for work by Madsen. Cherry Silver's review of Terryl Givens book on Mormon culture where she cites works by Madsen to explain deficiencies in Givens work short bio of and interview with Madsen published by the Mormon Historical Sites Foundation article on Women and the polygamy prosecution that cites Madsen multiple times 2006 MHA awards listing Madsen's vita. External links. Carol Cornwall Madsen at the Mormon Literature and Creative Arts Database Works by or about Carol Cornwall Madsen in libraries (WorldCat catalog) Goodreads listing for Madsen. Description above from the Wikipedia article Carol Cornwall Madsen, licensed under CC-BY-SA, full list of contributors on Wikipedia.