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Nephite Feminism Revisited: Thoughts on Carol Lynn Pearson's View of Women in the Book of Mormon

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Nephite Feminism Revisited: Thoughts on Carol Lynn Pearson's View of Women in the Book of Mormon Review of Books on the Book of Mormon 1989–2011 Volume 10 Number 2 Article 5 1998 Nephite Feminism Revisited: Thoughts on Carol Lynn Pearson's View of Women in the Book of Mormon Kevin Christensen Shauna Christensen Follow this and additional works at: https://scholarsarchive.byu.edu/msr BYU ScholarsArchive Citation Christensen, Kevin and Christensen, Shauna (1998) "Nephite Feminism Revisited: Thoughts on Carol Lynn Pearson's View of Women in the Book of Mormon," Review of Books on the Book of Mormon 1989–2011: Vol. 10 : No. 2 , Article 5. Available at: https://scholarsarchive.byu.edu/msr/vol10/iss2/5 This Book of Mormon is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Review of Books on the Book of Mormon 1989–2011 by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Nephite Feminism Revisited: Thoughts on Carol Lynn Pearson’s View of Women in the Book of Mormon Author(s) Kevin and Shauna Christensen Reference FARMS Review of Books 10/2 (1998): 9–61. ISSN 1099-9450 (print), 2168-3123 (online) Abstract Review of “Could Feminism Have Saved the Nephites?” (1996), by Carol Lynn Pearson. 11/13/98 Carol Lynn Pearson. "Could Feminism Have Saved the Nephites?" Suns/one (March 1996): 32-40. $4.95. Reviewed by Kevin and Shauna Christensen Nephite Feminism Revisited: Thoughts on Carol Lynn Pearson's View of Women in the Book of Mormon And after this manner of language did my father. Lehi, comfort my mother, Sariah. (1 Nephi 5:6) Periodically. readers of the Book of Mormon have raised the issue of its depiction of women and specifi c messages that it has for women. Having come to regard Carol Lynn Pearson as a cul­ tural treasure, we looked forward to reading her essay on this topic in the March 1996 Sunstone, "Could Feminism Have Saved the Nephites?" The question is certainly interesting, and her asking voice is important and eloquent. While affirming that "The Book of Mormon is indeed a book written for our day, and it contains many powerful lessons that can gready benefit us" (p. 32), she expresses concerns about what she sees as the "near unrelenting militarism" of the Nephites, "the absence of women in the record and the st unning, negative female imagery" (p. 32). We sy mpa­ thize with her concerns and can agree with some of her general propositions and observations. Compared to the Bible, particularly Ihe Gospels, the Book of Mormon neglects the female perspec­ tive. 1 However, her case lurns out 10 be seriously flawed, and if we Another treatment of this topic includes Maureen Ursenbach Beecher and Lavina Fielding Anderson. cds .. Sisurs in Spirit: Mormon Women ill His­ torical and CuiJural Perspective (Urbana: University of Illinois Press, 1987). One essay from that volume, by Melodie Moench Charles, "Precedents for Mor­ mon Women from the Scriptures," noted that the attention given to women was not impressive and that Book of Mormon authors apparently saw women as less significant than men; nevertheless, "the most important teachings show that 10 FARMS REVIEW OF BOOKS Ion ( 1998) take her charges at face value, they unjustly diminish O Uf appre­ ciation of the Book of Mormon. In this review, we point QUI problems in her essay, but do so hoping to address many of the concerns that she voices. We do not intend to diminish her many accomplishments elsewhere. OUf initial focus was on her neglect of important Book of Mormon texts and contexts that contradict or modify specific statements that she makes. Reviewers of drafts of this paper en­ couraged us [0 undertake a broader approach to the issue of women in the Book of Mormon, rather than just responding to her paper. Accordingly. we include observations relevant to her ques­ tions that go beyond the specific cases she mentions. We affirm that the message of the Book of the Mormon for women is a positive one, more so than has bee n recognized by most readers. We shall consider several kinds of evidence that this is so: • Doctrinal statements and the abse nce of proscriptive statements • Type-scenes in volving specific women • Imagery concerning a Divine Mother • Symbolism in narrati ve context • The significance of the narrator perspecti ve (male, Nephite. military) We shall also discuss the influence of culture and biographical influences on contemporary reader expectations on the lext. We must point out that Pearson's paper seems never to analyze pas­ sages in contcxt. Instead. she quotes isolated texts and makes su b­ jective evaluations. This approach generates questions that illumi­ nate contemporary concerns. bu t such a method can not provide definitive answers. Even her most passionate assertions-that th ere is a correlation between an apparent sexism and the seeming mili­ tarism of the Nephites--comcs with no textual or contextual analysis of the causes of the Book of Mormon conflicts or of the Nephite attitudes and policies regarding wa r. She observes the salvation is avai lable equally to all" (ibid., 52). Charles gives the Book of Mormon four pages. Also. Donna Lee Bowen and Camille S, Williams have writ­ ten an informative essay. "Women in the Book of Mormon," in Encyclopedia of Mormonjsm, 4: 1577-80. PEARSON, FEMINISM AMONG THE Nf.'PHTJES (CHRISTENSENS) 11 accounts of violence and reacts with horror, expressing her feeling that such passages "stain the pages of the book" (p. 34). But she never looks at the wars either in the ancient context or in terms of their contemporary relevance, thus neglecting to note that the negative depiction of war is intended to engender feelings of sor­ row and repugnance among readers. We shall also describe the results of a computer-based search and contextual readings that suggest that women have a stronger presence in the text than fi rst appears. Pearson cites a statistical st ud y of ratios of he/his versus she/her pronouns in the Book of Mormon as evidence of Nephite marginalization and neglect of women (p. 35).2 Here, we shall examine textual and contextual evidence that generali zati ons about women's inclusion in the Book of Mormon based on these statistics have been mi sleading. We shall show that the language is far more gender-inclusive than is commonly recognized) Overall , we attempt to select more comprehensively, to pay more attention to narrator perspective and cultural context, and to incorporate new discoveries about text and context. We value the text differently and also see a more satisfactory interpretation. Doctrinal Statements and the Absence of Proscriptive Statements Our women ... were strong, yea, even like unto the men. (I Nephi 17:2) Quoting a rare "statement that would appear in viting to women," Pearson cites Alma 32:23: "And now, he imparteth his word by angels unto men, yea, not on ly unto men, but women also." Then she asks, "Where are the stories to demonstrate this ex pansive doctrine? .. Was there somethin g going on that did not make it s way into the record?" (p. 34). 2 Ci!ing "Peculiar Pcople," SU'ISfOIl~ (December 1991): 63. 3 It may be useful!o note !hal the Book of Mormon was never intended as a woman's history text. Although wonen in a patriarchal socie!y by men, the lessons are for both sexes. 12 FARMS REVIEW OF BOOKS 1012 (1998) Before we look closer at the stories that do appear in the re­ cord. let's recall some of the expansive doctrines thai expressly refer to women. And he cometh into the world that he may save all men if they will hearken unto his voice; for behold. he suffereth the pains of all men, yea, the pains of every living crealUre, both men, women, and children, who belong to the family of Adam. (2 Nephi 9:21) Behold, my sons, and my daughters, who are the sons and the daughters of my first-born, I would that ye should give ear unto my words. For the lord God hath said that: Inasmuch as ye shall keep my commandments ye shall prosper in the land; and inasmuch as ye will nOI keep my command­ ments ye sha ll be cui off from my presence. (2 Nephi 4:3-4) For ... he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike UniO God, both Jew and Gentile. (2 Nephi 26:33) And now, because of the covenant which ye have made ye shall be called the ch ildren of Christ, his sons, and hi s daughters; for behold, this day he halh spiritu­ ally begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daugh­ ters. (Mosiah 5:7) And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becom­ ing his sons and daughters. (Mosiah 27:25) PEARSON, FEMINISM AMONG THE NEPHrrES (CHRISTENSENS) 13 Honor thy father and thy mot her, that thy days may be long upon the land which the Lord thy God giveth thee. (Mosiah 13:20) The spirit and the body shall be reunited again In its perfect form; bot h limb and joint shall be restored to its proper frame, even as we now are at this time; and we shall be brought to stand before God, knowing even as we kno w now, and have a bright recollection of all our guilt.
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