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Using Women's Voices in Teaching History and Doctrine

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Using Women's Voices in Teaching History and Doctrine Using Women’s Voices in Teaching History and Doctrine jennifer reeder Jennifer Reeder ([email protected]) is a nineteenth-century women’s history specialist at the LDS Church History Department. n early July 1830, shortly following her baptism, Emma Smith received Ia revelation through her husband, Joseph Smith, about her position and responsibilities in the new Church of Christ.1 In the revelation (now known as section 25 of the Doctrine and Covenants), the Lord described Emma as an “elect lady” and charged her to “expound scriptures and exhort the church according as it shall be given thee by my spirit.”2 The responsibilities were weighty: the 1828 American Webster dictionary definesexhort as “to encour- age, to embolden, to cheer, to advise, to excite or to give strength, spirit, or courage.” Likewise, expound means “to explain, to lay open the meaning, to , © Intellectual Reserve, Inc. , © Intellectual Reserve, clear out of obscurity, to interpret.”3 The revelation contained specific counsel for Emma, but at the conclusion the charge to teach and preach applied to a more general audience: “this is my voice unto all.”4 Emma Hale Smith Seven years later, in 1837, Sarah Sturtevant Leavitt became one who exhorted truth. She was baptized in Kirtland, Ohio. She and her husband set- tled in Mayfield, ten miles from Kirtland. There, she later recorded, “I wanted Lee Greene Richards, Richards, Greene Lee very much to get the good will of my neighbors,” for she yearned to expound— Historian Catherine A. Brekus noted that early womencaption “have . been. virtually forgotten by modern-day historians.” to clear out of obscurity and to explain the truth of the gospel. Leavitt visited They became invisible and their voices “difficult to hear.” RE · VOL. 19 NO. 1 · 2018 · 9–279 10 Religious Educator ·VOL.19NO.1·2018 Using Women’s Voices in Teaching History and Doctrine 11 local taverns, or inns, speaking earnestly to anyone who would listen. “I had General President. She confidently exhorted the “phalanx of [Relief Society] some[thing] of more importance that was shut up like fire in my bones,” she women to stand and lead out.”13 Emily S. Richards remembered how Snow wrote. At a visit to a sick neighbor, where a large group had gathered, Leavitt helped her to learn to speak in public: “The first time [she] asked me to speak desired to exhort—to give strength and courage. She remembered, “The Lord in meeting, I could not, and she said, ‘Never mind, but when you are asked gave me great liberty of speech.”5 Her exact words, unfortunately, were not to speak again, try and have something to say,’ and I did.”14 Each of these recorded verbatim, demonstrating the need to find women’s voices and insert women overcame her fears and contributed to the development of Mormon them into Church history. discourse, many times surrounded by the comfortable company of the local Relief Societies. Recovering Women’s Voices Latter-day Saint women participated in historic events and testified of One challenge in recovering women’s voices is that women frequently lacked the Restoration, as evidenced in countless letters, diaries, and reminiscences a location to speak and then an opportunity for their words to be recorded. contained in archival repositories or family collections spread throughout the Leavitt joined the Nauvoo Relief Society on 4 August 1842, but beyond her world. But their voices were often restricted to family and unused pages of his- membership, there is no record of her in discussions or donations.6 Emma tory. The Relief Society became a springboard for women to speak publicly Smith, however, as “presidentess,” directed the benevolent activity and and to insert themselves into what became an institutional recorded history spiritual discussion of the society, as encouraged by Joseph Smith at its organi- via organizational minute books—over a thousand of them—now housed zational founding on 17 March 1842.7 The all-female organization provided in the LDS Church History Library. Even with these records, women often a location for Emma to speak comfortably; historical records in the twelve remain peripheral or even absent from the institutional history. Historian years since the 1830 revelation indicate that she was a viable public figure, Catherine A. Brekus noted that early women “have been virtually forgotten though no records exist of her public oration.8 In the Relief Society, Emma by modern-day historians.” They became invisible and their voices “diffi- 15 directed membership-recruitment efforts, encouraged unity, and instructed cult to hear.” An informal survey conducted by Brittany Chapman Nash, women on compassion and care for the poor.9 an employee of the LDS Church History Department, indicates that many Another challenge in accessing women’s words is their fear of public Latter-day Saints today can name only a handful of nineteenth-century speaking. Even Eliza R. Snow initially expressed anxiety over her new Relief Mormon women: Emma Smith, Lucy Mack Smith, Eliza R. Snow, or “the 16 Society leadership assignment from Brigham Young: “He said, ‘I want you woman who blessed her oxen”—Mary Fielding Smith. to instruct the sisters.’ Altho’ my heart went ‘pit a pat’ for the time being, I And yet records of their words, ideas, and opinions exist. TheWoman’s did not, and could not then form an adequate estimate of the work before Exponent (1872–1914), a women’s newspaper, is an invaluable source of me.”10 Mary Isabella Horne, president of the Salt Lake City Fourteenth Ward Church history, as women reflected in the paper on their personal and collec- Relief Society, also received an assignment from Brigham Young to organize tive histories of the Restoration. Brigham Young charged Emmeline B. Wells, a Retrenchment Association; she, too, expressed doubt over her public speak- second editor of the Exponent and leader of the paper’s production for nearly ing ability.11 Emmeline B. Wells described Horne’s early trepidation: Horne forty years, to publish “‘the record of [women’s] work and a portion of Church “was so very timid that she could not vote in the members of the society, with- history;’ he also added ‘and I give you a mission to write brief sketches of the 17 out being supported by leaning on other sisters. To see her now stand up in lives of the leading women of Zion, and publish them.” Others followed the congregation of the Saints, and hear the words of instruction which flow Wells’s lead: Edward Tullidge compiled Women of Mormondom in 1877, and 18 from her lips, one could scarcely credit that she was ever so afraid of her own Augusta Joyce Crocheron edited Representative Women of Deseret in 1884. voice.”12 Zina D. H. Young expressed similar concern when she visited the While these sources can be found online, they are out of print and are not Lehi Relief Society in 1869: “I am not accustomed to public speaking.” After well known today. Very few of these women’s stories appear in current official fifteen years of speaking experience, Young became the third Relief Society 12 Religious Educator ·VOL.19NO.1·2018 Using Women’s Voices in Teaching History and Doctrine 13 Church publications or curriculum, complicating teachers’ ability to include Society minute book, “encouraging all to be forbearing and forgiving, refrain- them in lessons without undertaking significant extra research. ing as much as possible from scrutinizing the conduct of our neighbors.”20 Several new documentary publications over the past decade concentrate While this is a significant yet typical Relief Society topic, additional value on women’s words: Women of Faith in the Latter Days, edited by Richard E. comes from Neyman’s personal experience, as told in the introduction to her Turley Jr. and Brittany L. Chapman [Nash]; The First Fifty Years of Relief discourse. As a destitute single mother in Nauvoo, she received desperately Society: Key Documents in Latter-day Saint Women’s History, edited by Jill needed charitable assistance but was denied membership in the Nauvoo Mulvay Derr, Carol Cornwall Madsen, Kate Holbrook, and Matthew Grow; Relief Society due to gossip about her family. Two of her daughters had been and The Witness of Women: Firsthand Experiences and Testimonies of the accused of sexual immorality at a time when rumors of polygamy and unau- Restoration, by Janiece Johnson and Jennifer Reeder. They provide access thorized use of Joseph Smith’s consent to practice plural marriage filtered to biographical accounts, Relief Society documents produced by both men through the town. Despite the negative reaction, Neyman remained faith- and women, and women’s accounts arranged topically, describing events of ful, and years later became the first Relief Society president in Beaver, Utah, the Restoration. Most recently, Jennifer Reeder and Kate Holbrook have where she encouraged sisters to seek for charity, “which covereth a multitude edited a collection of women’s talks with the Church Historian’s Press: At the of sins,” a value she certainly learned from personal experience.21 Pulpit: 185 Years of Discourses by Latter-day Saint Women, which will be trans- Additional biographical information is also valuable for Leone O. lated into Spanish and Portuguese and added to the Gospel Library app in Jacobs’s discourse. The introduction details that she served in Palestine and February 2018 . This article will focus on this most recent publication, with Syria in the late 1930s with her husband, Joseph Jacobs, who was called to be ideas of how At the Pulpit and other historical works can integrate women’s a mission president there. Leone was in her thirties with two children and voices and experiences into the classroom.
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