SOCIOLOGY 327: SOCIOLOGY OF LDS LIFE AND CULTURE (Winter 2009, Sec. 1, 1:00-1:50 p.m., MWF, B032 JFSB) TEACHER: H. Bahr, 2021 JFSB, 422-6275. Office hours: 11:00- 12:00 MW or by appt.
I. OBJECTIVES: We have four general objectives.
I.1. To begin to know a literature, that is, to acquire a familiarity with the images of the Church of Jesus Christ of Latter-day Saints, its history and its people, as they are presented in a sampling of the social science literature on the Church, and to consider the validity and implications of those images as they compare to our own experience.
I.2. To apply the sociological imagination to that literature in a constructive substantive, theoretical, and methodological critique. Our critique may be defined as an exercise in the sociology of religion, an exercise intended to increase our understanding of the history, institutions, and culture of Mormonism, and of its social and temporal context. To that end we will systematically and conscientiously apply varying perspectives and ask searching questions as we consider relevant social science literature and some media presentations on the Church.
I.3. To increase our sensitivity to both the advantages and the limits of sociological inquiry, by confronting openly the modernistic assumptions and professional biases that have tended to accompany sociological practice as applied to religion generally and Mormonism in particular. Applying the metaphor of sociology as tool, we shall be interested not only in talking about the advantages of the tool and how best to use it, but also in identifying the tool's limitations, and those circumstances in which its use may be inappropriate. Further, we shall try to identify writers and works which exhibit excellence in the use of the “tool” of social science as a way of crafting meaningful images of Mormon thought and practice.
I.4. To heighten our sensitivity to the ways LDS location in and definition of the present societal context and trends is shared by other observers, and especially others committed to Christian worldviews or to realities beyond modernistic empiricism. That is, we shall try to learn not only from social scientists who have looked specifically at Mormonism in contemporary context, but at the writings of others who, from alternative perspectives, assess contemporary trends and try to discern where we are, and where we are headed.
These four general objectives fit within Department and College learning objectives. Each program at BYU has developed a set of expected student learning outcomes. These will help you understand the objectives of the curriculum in the program, including this class. To learn the expected student outcomes for the programs in this department and college go to
More specifically, the above objectives apply to the following Expected Learning Outcomes as documented for sociology majors and minors:
1) Major substantive areas of sociological analysis: Students become “conversant with the substantive areas of sociology and the variety of theories and research methods associated with these substantive areas,” as they apply to the sociology of religion in general and the sociology of Latter-day Saint life in particular. They learn several of the “major controversies and debates, new developments, emerging issues, and current trends” as they impact the study and interpretation of Latter-day Saint life in the contemporary academic and intellectual world. Students also are helped “to critically assess the strengths 2 and weaknesses of current sociological theories and research relating to substantive areas,” in this case, Latter-day Saint life both historically and in the 20th and 21st centuries.
2) Diversity of social life, inequality, social conflict, and relations of power: Students have direct experience in comparative analysis both at the individual and group level, in interpersonal contexts as well as in vicarious and analytical experience, whereby they learn “the limitations of extrapolating from their own experience” and confront “how the life experience of others may differ from their own,” both within social categories (e.g., comparisons with the life experience of other Latter-day Saints) and across social boundaries (e.g., comparisons with members of other faiths or national populations). Students experience “how race, class, and/or gender intersect with other social categories,” in this instance, religious membership or national identities, “to create a variety of life experiences.” They also learn to “articulate the sources of social conflict and describe the relations of power in modern society” as they consider both the history of the often-hated minority that was the Latter-day Saints and the contemporary setting and participation of Latter-day Saint people in modern and postmodern society.
3) Theoretical perspectives that inform sociological analysis: Students consider the underlying assumptions and “basic ideas and arguments forming sociological inquiry” as they apply to the sociology of religious life, especially the experience of Mormon people and Mormondom generally. Conflict theory, functionalism, social psychological perspectives, demographic perspectives are all brought into play as they affect the study of Latter-day Saint culture. Special attention is paid to the differences between postmodern and modern theoretical perspectives as they impact definitions of “truth” and “reality” and as they apply to theorizing about and doing research on people’s ideas of religion and transcendence.
4) Diversity of research methodologies are illustrated; the “fit” of various approaches to the study of religious life are evaluated. This is not a methods course, but as issues of research methodology affect the confidence one can have in the findings of researchers who study Mormonism, issues of methodology are discussed and we learn to distinguish good from poor research.
5) Accessing, reviewing, and analyzing current sociological literature: Because our focus is social science literature on Mormonism across more than a century, the emphasis on “current” is limited, but because many of our readings and several of the “classics” students review are current, we contribute in part to awareness of the current state of social science analysis of religion, and Mormonism in particular. Students demonstrate their knowledge of substantive areas as applicable to research on LDS populations in their critiques of “classic” sociological studies of Mormonism, ideally demonstrating both the strong points and weaknesses of high quality and/or high profile studies of Mormon thought, life, and people.
6) Opportunities for integrating life goals and professional and career interests with a sociological perspective: Both the advantages and the disadvantages of sociological perspectives (the plural here is important; there are many social science perspectives, and to speak of the sociological perspective is a distortion) with respect to interpreting daily life and religious life are emphasized throughout the course. Dilemmas and challenges of trying to live an integrated spiritual and successful temporal existence within contemporary societies are stressed throughout the course. Throughout, we stress the importance to the religious life of systematic, honest, and sophisticated awareness of intellectual fads and foibles, changing trends and worldviews, varying standards and assumptions, patterns of globalization and secularization. More than many sociological courses, this one is devoted to the overall aim of BYU education to integrate spiritual and secular life goals and interest, to combine professional and career interests with a more specialized awareness of how religious organizations, beliefs, and institutions fit within and change along with the wider society, and the challenges associated with the sometime conflict of individual, family, organizational and societal interests.
Personal statement on the design and content of the course. 3 I have tried to be true to C. Wright Mills’ view of the “sociological imagination,” an approach to understanding where we are and where we are headed that requires a sober and systematic understanding of relevant history, contemporary social institutions, and personal biography. Each student must, to a degree, supply this last component, the biography. The readings prescribed below aim to shed light, often the non-traditional, that is, non-modernist alternative light, in addition whatever illumination may be derived from social science as typically practiced in the past century, upon Mills’ first two elements, history and contemporary societal practices and structures as they impact contemporary Mormonism.
The course is designed to be true to the charge at BYU to combine spiritual and secular learning. The sociology of religion, as typically practiced, is solely a secular approach. Rarely have practicing sociologists of religion departed from Emile Durkheim’s view that society was god and that all norms, rules, commandments, and moralities were the products of human society. That is, there were no moral absolutes, no “rights” and “wrongs,” except as society made it so. We will consider alternative perspectives, allowing the possibility of foundational assumptions and worldviews other that those incorporated in the “modern Western mindset.”
In combination with the desire to include “alternative” perspectives on Mormonism and religion generally in American at the beginning of the 21st century, I wanted to help students become familiar with some of the landmarks of the social scientific literature on Latter-day Saints. The assignment of “classic” texts for student book reports and class discussion is an attempt to do that in a way that maximizes the exposure of the entire class to the set of classics, without raising the required reading to an impossible level. Others might disagree with the set of classics chosen. My criteria included the requirement that the books be published by reputable “external” scholarly presses and be recognized, even if controversial, as representing sound scholarship or a legitimate, if contested, position from some quarter of the academic establishment. As we discuss these books, we will invite “nominations” of others that class members feel should be added to the list, and will listen to arguments to “de-legitimate” any that critics suggest do not belong in the set.
II. COURSE ACTIVITY
A. TEXTS to be read and discussed: 1. O'Dea, Thomas F. The Mormons. Chicago: Univ. of Chicago Press, 1957. Preface, Chapters 1-3, 6, 9- 10 (pp. vii-ix, 1-75, 119-154, 222-263). (Out of print; assigned chapters available in “Excerpts from the ‘Mormons,’” packet, BYU bookstore). 2. Bitton, Davis. Images of the Prophet Joseph Smith. Salt Lake City: Aspen Books. 1996. (Out of print; available as a packet, BYU bookstore). 3. Packet, “Readings for Sociology 327" (Available at Cougar Copy, 725 East 820 North, Provo). 4. Terryl L. Givens. People of Paradox: A History of Mormon Culture. New York: Oxford University Press, 2007.
B. CLASSIC WORKS in the history of social science (including history) and Mormonism, to be encountered along the way. These are supplemental; we will become familiar with them, or parts of them, in the course of our inquiries and discussions. Most of them are available in the BYU library. Except for O’Dea’s The Mormons, they are not required texts. Obviously, the more familiar students are with any of these, the better.
1. Sir Richard F. Burton, The City of the Saints. New York: Alfred A. Knopf, 1963 [1861]. 2. Franklin S. Harris and N. I. Butt, The Fruits of Mormonism. New York: Macmillan, 1925. 3. Nels Anderson, Desert Saints. Chicago: University of Chicago Press, 1942. 4. Fawn McKay Brodie, No Man Knows My History. New York: Alfred A. Knopf. 1945. 5. Lowry Nelson, The Mormon Village. Salt Lake City: University of Utah Press, 1952. 6. Kimball Young, Isn’t One Wife Enough? New York: Holt, 1954. 7. Thomas O’Dea, The Mormons. Chicago: University of Chicago Press, 1957. 8. Leonard Arrington, Great Basin Kingdom. Cambridge: Harvard University Press, 1958. 4 9. Wallace Stegner, The Gathering of Zion: The Story of the Mormon Trail. Lincoln: University of Nebraska Press. 1964. 10. Mark P. Leone, Roots of Modern Mormonism. Cambridge: Harvard University Press, 1979. 11. Klaus J. Hansen, Mormonism and the American Experience. Chicago: University of Chicago Press, 1981. 12. Harold Bloom, The American Religion. New York: Simon & Schuster, 1992. 13. Terryl L. Givens, The Viper on the Hearth. New York: Oxford University Press, 1997. 14. Terryl L. Givens, By the Hand of Mormon. New York: Oxford University Press, 2002. 15. Coke Newell, Latter Days: A Guided Tour Through Six Billion Years of Mormonism. New York: St. Martin’s Press, 2001. 16. Richard L. Bushman, Joseph Smith: Rough Stone Rolling. New York: Alfred A. Knopf, 2005.
C. USEFUL ANTHOLOGIES AND MONOGRAPHS (which reflect current scholarly work on Mormonism at the time of their publication.
1. Marvin S. Hill and James B. Allen, eds., Mormonism and American Culture. Interpretations of American History Series. New York: Harper & Row, 1972. 2. Marie Cornwall, Tim B. Heaton and Lawrence A. Young, eds., Contemporary Mormonism: Social Science Perspectives. Urbana: University of Illinois Press, 1994. 3. Douglas J. Davies, ed., Mormon Identities in Transition. London and New York: Cassell, 1996. 4. James T. Duke, ed. Latter-day Saint Social Life: Social Research on the LDS Church and its Members. Provo, UT: Religious Studies Center, Brigham Young University, 1998. 5. David C. Dollahite, ed., Strengthening Marriage and Family: Proclamation Principles and Scholarship. Salt Lake City: Deseret Book, 2000. 6. Tim B. Heaton, Stephen J. Bahr, and Cardell K. Jacobson, A Statistical Profile of Mormons: Health, Wealth, and Social Life. Lewiston, NY: Edwin Mellon Press, 2004. 7. Cardell K. Jacobson, John P. Hoffman, and Tim B. Heaton, eds. Revisiting Thomas F. O’Dea’s The Mormons: Contemporary Perspectives. Salt Lake City: University of Utah Press, 2008.
D. STUDENT WRITING assignments are of two kinds: 1. One or more brief essays, generally of one to three pages, to be assigned periodically during the term. These writings have two main purposes: to stimulate personal applications of course material and thereby heighten its utility and relevance, and to provide feedback to the instructor on student progress and involvement. These periodic writing assignments are neither examinations nor research papers, but rather are intended as “thought pieces” or “response papers.”
2. Book review and reaction report: Each student will read one of the classic works or anthologies listed above, and prepare a review/critique report. Length will vary; as much as needed, no more than essential, perhaps 8-12 double-spaced pages. Books will be selected early in the semester. The written reports are due near the end of the term, as scheduled on the prospectus. They will be graded for creativity and insight, thoroughness, content, writing style, and editorial excellence. Book reports are expected to represent the student's personal involvement (dialogue, reactions negative and positive, appreciations and objections) with the book, and to demonstrate a two-way critique and encounter with the author and material, rather than a mere summary of the contents. Questions to be covered are the same as those that would be expected of any expert reviewer of the book, e.g., what was the author's purpose, did he or she succeed (why or why not?), what are the strong and weak points of the book, how was it received, what are the problems with it, how might it be improved, what new insights and problems did reading the work raise, would the reader recommend it to everyone (why and why not?), etc.
3. There may also be an occasional brief quiz, designed to encourage keeping up on the reading, stimulate discussion, and heighten retention.
III. GRADING 5
The book report accounts for 15% of the grade. Attendance, essays and quizzes, and participation in discussion account for another 10%. The remaining 75% is based on four examinations, three midterms and a final, weighted equally. Examinations cover assigned readings, discussions and lectures, as well as any enrichment materials such as class handouts. The second and third mid-term examinations will emphasize material covered since the previous exam. The final is a comprehensive examination, in principle covering assigned materials for the entire course. In practice, it too is weighted to emphasize the material covered since the last midterm. Letter grades are not assigned until the final distribution of total points is computed. All tests are "anchored" by the highest score achieved by anyone in the class, which is set at 100%.
The conversion of numerical points (percentage grade) to letter grades is determined by the following factors: 1) A given class rarely is statistically normal; the fittiing of letter grades to the numerical distribution should not violate common sense or distributive justice standards. That is: A. Regardless of where cutting points normally would be drawn, students with nearly identical point totals should get the same grade; the preestablished percentage limit should not divide “natural” clusters. B. Conversion from numerical to letter grades should, where possible, not obscure meaningful differences in achievement; for example, two clearly distinct clusters would normally receive different grades. C. The nature of the total distribution–how these particular students are scattered across possible levels of achievement–may also influence cutting points. For example, a class including a handful of extremely talented students at the top could “raise the curve” such that students who “normally” would receive Bs would, when compared to the atypical top students in this class, find themselves in the numerical C range. Where possible the teacher will take into account such unusual class compositional factors in applying a mindless numerical standard to a class whose capabilities are, to a degree, known. D. Borderline grades are up to the discretion of the teacher; In making borderline decisions, factors such as pattern of improvement over the course, consistency, participation, and evidence of extra effort are taken into account. E. Reserving the right to make adjustments in line with the above and other possible idiosyncratic and/or contingent factors affecting justice and mercy, the following percentage equivalents will serve as guidelines in my grading: 93-100 = A; 91-92 = A-; 89-90 = B+; 83-88 = B; 80-82 = B-; 77-79 = C+; 73-78 = C; 70-72 = C-; 67-69 = D+; 62-66 = D; 60-62 = D-; below 60 = E.
IV. GENERAL EXPECTATIONS
Much of the class activity will be organized in a seminar mode. This means that students are to come to class having read the materials assigned for that day. It is expected that anyone may, if requested, provide a summary of the assigned reading, answer questions on it, and offer insights and queries based on one's having thought about the meaning and implications of the assigned readings as reflected in one's own experience.
We will be somewhat flexible in our coverage of the text material, reacting to particular student interests and current happenings. Everyone is encouraged to think about the contemporary application of the insights and perspectives that we consider. Not all assigned readings will be discussed in class, and we will sometimes spend time on apparent "side issues" that turn out to be relevant to our central concern of interpreting the LDS experience in the context of the varying social science paradigms available.
I will not always take roll, but it is expected that students will attend class regularly. Much of the benefit of taking this class, rather than simply reading and watching life around you, is the "flexibly focused" interaction, the give-and-take that having prepared for and then participated in a lecture or class discussion makes possible. If you miss classes, please arrange for someone to take notes for you while you are gone. There are no excused absences apart from medical (notes from your doctor), emergencies in your immediate family, and being away on university business. Material discussed in class is more likely to appear on tests than material we do not discuss. Also, class discussions and handouts, or anything else that emerges from our living encounter with the topic, counts as "testable" material; here we will not be 6 limited merely by the written word as enshrined in the texts. Judging from previous classes, students who miss class meetings are severely handicapped on the examinations.
V. SCHEDULE OF ASSIGNED READINGS AND EXAMINATIONS:
WK/MTG DATE TOPIC/READING ASSIGNMENT (TEXT: AUTHOR, CHAPTER, PAGES; PACKET: AUTHOR, ITEM #, PAGES) 1/1 1/5 Introduction to the course and instructor; Student characteristics. I. How Can We Know? Epistemologies, Mindsets, and Motivations. Overview. ½ 1/7 Methodological Reflections: On Sociology, Modernism, Religion, & Mormon Studies. Thoughts on truth: The truth we feel, the truth we are told, the truth of reason, and the truth of empiricism. Elder Bateman #1 “Secular Learning” 1-7; 1/3 1/9 Hancock #2 “Mormon Intellectuals” 8-15; Tolley #3 “Doing Business in Babylon” 16-21 2/4 1/12 May #4 “Writing from Within” 22-27; Bitton.#5 “I Don’t Have a Testimony of the History of the Church” 29-36 2/5 1/14 Little #6 “Seeing and Caring” 37-47; Budziszewski #7 “Feeling Moral” 48-51 2/6 1/16 II. Knowing Ourselves via the Traditional (Modernist) Lens: The Fruits of Mormonism. Statistical Monographs: Harris and Butt, 1925; Heaton, Bahr, and Jacobson, 2004; Anthologies: Cornwall et al., 1994; Davies, 1996; Duke, 1998; Jacobson, Hoffman, & Heaton, 2008 3/7 1/21 History/Ethnography: O’Dea’s The Mormons: Preface, Who are the Mormons? vii-ix, 1-21 3/8 1/23 O’Dea, The Book of Mormon, 22-40 4/9 1/26 O’Dea: The Gathering, 41-75 4/10 1/28 O’Dea, Values of Mormonism, 119-133 4/11 1/30 O’Dea, Values of Mormonism (cont’d), 133-154 5/12 2/2 Sources of Strain and Conflict, 222-257; O’Dea, Epilogue, 258-263. Midterm I (Testing Center, Feb. 2-4) 5/13 2/4 Survey Research: Judd #8 “Mormonism & Mental Health” 52-62; Fellingham et al. #9 “Statistics on Suicide” 63-66 5/14 2/6 III. Master Trends I: Secularization. Elder Maxwell #10 “Behold, the Enemy” 68-70; Hunter #11 “Evil: Back in Bad Company” 71-76. Cf. President Hinckley, “The Secularization of America,” from Standing for Something. 6/15 2/9 Reeves #12 “Not So Christian America” 77-82. IV. Master Trends II: Toward Recovery. Niemeyer #13 “Recovery of the Sacred” 83-92 6/16 2/11 Smith #14 “Beyond the Modern Western Mind Set” 93-105 6/17 2/13 V. Mormon Villages Revisited. Sandberg #15 “Tales and Truth of Widtsoe”106-112; Walker #16 “Brigham Young on Social Order” 113-120 7/18 2/17 VI. Alternative Knowledge: Truths We Feel. Shumway #17 “Loving God and Mankind” 121-129 7/19 2/18 Barrus #18 “Song of the Heart” 130-144 [cf. Huston Smith, “Flakes of Fire”] 7/20 2/20 Faulconer #19 “Self Image, Self-Love, and Salvation” 145-154 8/21 2/23 VII. Truths We Are Told: Conversion Narratives. Eliason #20 “Toward Folkloristic Study of Conversion Narratives” 155-162 8/22 2/25 Kummar #21 “Stepping Stones” 163-167; Tuong-Vy #22 “Out of the Tiger’s Den” 168-171; Wright #23 “Red Knit Scarf: 172-173 7 8/23 2/27 VIII. Thinking Theoretically. Williams #24 “Restoration and Turning Things Upside Down” 174-189 9/24 3/2 Mauss #25 “Marketing Miracles” 190-196; Midterm II (Testing Center March 2-4) 9/25 3/4 Bergin #26 “Theopsychology and Mental Health” 197-232 9/26 3/6 Bushman #27 “Joseph Smith for the 21st Century” 233-329-338 10/27 3/9 IX. Definitions of the Situation: A History of Images. Bitton, Images of the Prophet, 2-33 10/28 3/11 Bitton, Images of the Prophet, 35-81 10/29 3/13 Bitton, Images of the Prophet, 83-126 11/30 3/16 Bitton, Images of the Prophet, 128-170 11/31 3/18 X. People of Paradox: Foundations and Paradoxes in Mormon Cultural Origins. Givens, People of Paradox, xi-xvii, Introduction; 3-19 “The Iron Rod and the Liahona” 11/32 3/20 Givens, People of Paradox, 21-35 “Endless Quest, Perfect Knowledge” 12/33 3/23 Givens, People of Paradox, 37-51 “The Sacred and the Banal” 12/34 3/25 Givens, People of Paradox, 53-62 “Election and Exile” 12/35 3/27 Givens, People of Paradox, 63-99 “Life of the Mind:I” Midterm III (Testing Center March 27-30) 13/36 3/30 Givens, People of Paradox, 195-220 “Life of the Mind:II” 13/37 4/1 Givens, People of Paradox, 220-240 “Life of the Mind:II” (cont’d) 13/38 4/3 Givens, People of Paradox, 265-283 “Theatre and Film” 14/39 4/6 Givens, People of Paradox, 117-142 “Music and Dance:I” 14/40 4/8 Givens, People of Paradox, 253-263 “Music and Dance:II” 14/41 4/10 Givens, People of Paradox, 285-324 “Literature”; Book Reports Due 15/42 4/13 Givens, People of Paradox, 285-324 “Literature” (cont’d); Mormon Classics: Review and Report 4/17-22 Final Examination, Testing Center, April 17-22
READINGS FOR SOCIOLOGY 327, Winter 2009 (Packet Contents)
I. HOW CAN WE KNOW? EPISTEMOLOGIES, MINDSETS, AND MOTIVATIONS 1. Merrill J. Bateman, "Secular Learning in a Spiritual Environment," BYU Studies 35 (No. 2, 1995):43-55...... 1
2. Ralph C. Hancock, "What is a `Mormon Intellectual'?" This People (Fall, 1994):21-34 ...... 8
3. H. Dennis Tolley, “Doing Business in Babylon,” BYU Magazine (Fall, 2003): 45-50 ...... 16 8 4. Dean L. May, “Writing from within a Religious Tradition: A Mormon Perspective,” Journal of Mormon History 28 (Spring, 2002): 111-121 ...... 22
5. Margaret Olivia Little, “Seeing and Caring: The Role of Affect in Feminist Moral Epistemology,” Hypatia 10 (Summer, 1995): 117-137...... 37
7. J. Budziszewski, “Feeling Moral,” First Things (November, 2002):9-11 ...... 48
II. KNOWING OURSELVES VIA THE TRADITIONAL (MODERNIST) LENS: THE FRUITS OF MORMONISM 8. Daniel K. Judd, “The Relationship of Mormonism and Mental Health: A Review of the Literature (1923-1995), AMCAP Journal 22 (No. 1): 75-95 ...... 52
9. Gilbert W. Fellingham, Kyle McBride, H. Dennis Tolley, and Joseph L. Lyon, “Statistics on Suicide and LDS Church Involvement in Males Age 15-34,” BYU Studies 39 (No. 2, 2000): 173-180 ...... 63
III. MASTER TRENDS I: SECULARIZATION
10. Elder Neal Maxwell, "Behold, the Enemy Is Combined," Ensign (May 1993) ...... 68
11. Graeme Hunter, “Evil: Back in Bad Company,” First Things 41 (March 1994): 36-41 ...... 71
12. Thomas Reeves, “Not So Christian America,” First Things 66 (October 1996):16-21 . . . . 77
IV. MASTER TRENDS II: TOWARD RECOVERY
13. Gerhart Niemeyer, "The Recovery of `The Sacred'?" Intercollegiate Review 24 No. 2, 1989): 3-12 ...... 83
14. Huston Smith, “Beyond the Modern Western Mind Set,” Teachers College Record 82 (Spring 1981): 434-57 ...... 93
V. MORMON VILLAGES REVISITED
15. Karl C. Sandberg, "Telling the Tales and Telling the Truth: Writing the History of Widtsoe," Dialogue 26 (No. 4, 1993): 93-105 ...... 106
16. Ronald W. Walker, "Brigham Young on the Social Order," BYU Studies 28 (No. 3, 1988): 37-52 ...... 113
VI. ALTERNATIVE KNOWLEDGE: TRUTHS WE FEEL
17. Eric B. Shumway, “Loving God and Mankind: Rites of Passage and the Humanities,” BYU Studies 37 (No. 4, 1997-98): 111-127 ...... 121
18. Clyn D. Barrus, “Words Cannot Speak: ‘The Song of the Heart,’” BYU Studies 37 (No. 3, 1997-98): 51-79...... 130
19. James E. Faulconer, “Self-Image, Self-Love, and Salvation,” Latter-day Digest (Latter-day Foundation for the Arts) ...... 145
VII. TRUTHS WE ARE TOLD: CONVERSION NARRATIVES 9
20. Eric A. Eliason, “Toward the Folkloristic Study of Latter-day Saint Conversion Narratives,” BYU Studies 38 (No. 1, 1999):137-150 ...... 155
21. Raj Kummar, “Stepping Stones to Truth,” Ensign (October, 1997):20-25 ...... 163
22. Cong Ton Nu Tuong-Vy, “Out of the Tiger’s Den,” Ensign (June, 1989):44-47 ...... 168
23. Hripsime Zatikyan Wright, “The Red Knit Scarf,” Ensign (October, 2003):18-20 ...... 172
VIII. THINKING THEORETICALLY: ISSUES OF IDENTITY AND PERSPECTIVE 24. Richard N. Williams, “Restoration and the “Turning of Things Upside Down”: What Is Required of an LDS Perspective,” AMCAP Journal 23 (No. 1, 1998): 3-30 ...... 174
25. Armand L. Mauss, “Mormonism in the Twenty-first Century: Marketing for Miracles, Dialogue: A Journal of Mormon Thought, 29 (Spring 1996): 236-249 ...... 190
26. Alan Bergin, “Theopsychology: Spiritual and Temporal Themes in Mental Health,” Martin B. Hickman Outstanding Scholar Award Lecture, March 28, 1996 ...... 197
27. Richard Lyman Bushman, “A Joseph Smith for the Twenty-First Century,” BYU Studies 40 (No. 3, 2001): 155-171 ...... 233
* * * * * * * * *