Women in LDS Church History
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Go Ye out from Babylon: Mormon Gathering As a Reaction to American Culture, 1831-1846
Brigham Young University BYU ScholarsArchive Student Works 2010-12-06 Go Ye Out from Babylon: Mormon Gathering as a Reaction to American Culture, 1831-1846 Brady G. Winslow [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/studentpub Part of the Mormon Studies Commons BYU ScholarsArchive Citation Winslow, Brady G., "Go Ye Out from Babylon: Mormon Gathering as a Reaction to American Culture, 1831-1846" (2010). Student Works. 123. https://scholarsarchive.byu.edu/studentpub/123 This Presentation is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Student Works by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. “GO YE OUT FROM BABYLON”: MORMON GATHERING AS A REACTION TO AMERICAN CULTURE, 1831-1846 Brady G. Winslow History 490--Capstone Research Seminar December 6, 2010 Many have claimed that Mormonism is the American religion. But perhaps they have mistaken American geography for American culture. While early Mormonism took place in America, it can be interpreted as a reaction to American culture, and this is perhaps best seen in the Mormon doctrine of gathering. One Historian observed that gathering “was Mormonism‟s oldest and most influential doctrine.”1 Joseph Smith introduced that concept only months after he organized the church in a late December 1830 revelation that commanded Smith and his followers to “assemble together at the Ohio.”2 Mormon convert John Whitmer explained that the Mormons were “[slow] to be made to believe the commandments that came forth in these last days for the upbuilding of the kingdom of God.”3 In consequence, at a church conference held in Fayette, New York, on January 2, 1831, Joseph Smith presented another revelation concerning the gathering to Ohio. -
Martha Hughes Cannon: an Example of a New Womanhood in Utah
Martha Hughes Cannon: An Example of a New Womanhood in Utah Martha Hughes Cannon, a nineteenth-century intellectual and activist, was described by a Chicago newspaper as "the brightest exponent of the women's cause in the United States."1 Cannon is most well known for being the first female state senator in the US. She ran as a Democrat and was elected on November 3, 1896. Cannon's additional claim to fame is that she defeated her husband, who ran as a Republican, by nearly 3,000 votes. A local paper commented on the husband's loss by saying, ``Mrs. Mattie Hughes Cannon, his wife, is the better man of the two. Send Mrs. Cannon to the State Senate and let Mr. Cannon, as a Republican, remain at home to manage home industry.''2 Martha didn't intend for her victory to overshadow her husband--she was simply trying to gain the power to enact the health reform legislation that she saw as necessary for the health of under-represented Utahns, such as women, children and the disabled. Despite Cannon's fame as a Utah Senator, she had many achievements under her belt before she ran for public office. At age nineteen she decided she wanted to be a doctor, and soon graduated from the University of Deseret with a degree in chemistry. Within five more years she completed her medical degree at the University of Michigan, went on to earn a B.S. from the University of Pennsylvania's School of Pharmacy and a bachelors of oratory degree from the National School of Elocution and Oratory. -
Women's Right to Vote
Women’s Right to Vote May 2020 For DUP Lesson Leaders This photo array is reserved solely for use by a DUP Lesson Leader to supplement the appropriate lesson. No other uses are authorized and no images or content may be shared or distributed for any other purpose. Please feel free to use the images in any way you wish to enhance your lesson, including printed copies of the images to show your group as well as use in any digital presentations, as long as you adhere to the above restrictions. Please advise members of your group that they can order digital copies of any of the images provided here by contacting the DUP Photo Department. The funds generated by the DUP Photo Department help sustain our organization. Tel: 801-532-6479, Ext 206 Email: [email protected] Website: www.isdup.org Thank you for all you do. “Women’s Right to Vote – 19th Amendment” issued in 1998 for the special stamp series called “Celebrate the Century – 1920s” (Author’s personal collection) Elizabeth Cady Stanton photo pin-badge. National suffragist leader. Donated by Zina Young Williams Card. Pioneer Memorial Museum, First Floor, Political Exhibit, Case #23. (DUP Photo Collection) Lucretia Mott photo pin-badge. National suffragist leader. Donated by Zina Young Williams Card. Pioneer Memorial Museum, First Floor, Political Exhibit, Case #23 (DUP Photo Collection) Susan Brownell Anthony photo pin badge. National suffragist leader. Donated by Zina Young Williams Card. Pioneer Memorial Museum, First Floor, Political Exhibit, Case #23. (DUP Photo Collection) Women’s suffrage print of U.S. President Woodrow Wilson handing the ballot to women. -
Eliza R. Snow's Nauvoo Journal
BYU Studies Quarterly Volume 15 Issue 4 Article 3 10-1-1975 Eliza R. Snow's Nauvoo Journal Maureen Ursenbach Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Ursenbach, Maureen (1975) "Eliza R. Snow's Nauvoo Journal," BYU Studies Quarterly: Vol. 15 : Iss. 4 , Article 3. Available at: https://scholarsarchive.byu.edu/byusq/vol15/iss4/3 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Ursenbach: Eliza R. Snow's Nauvoo Journal eliza R snows nauvoo journal edited by maureen ursenbach the detailed diaries kept by eliza R snow as she crossed the great plains from nauvoo to the salt lake valley have long been useful to historians of that period of mormon history and the thought that there might be extant a similar account of her nauvoo experiences has tantalized scholars for years recently just such a volume surfaced and was presented to nauvoo restoration incorporated for use in their projects there A photocopy of theme holograph original is now available to scholars in the archives of the historical department of the church in salt lake city what is reprinted here repre- sents the first 67 of the total 234 written pages of the book which served eliza snow both as diary and as notebook from june 1842 until well into her life in salt lake city the sections chosen -
Born in England Sobrina Smith Lamb Was Born April 29, 1847 in Eaton
Born in England Sobrina Smith Lamb was born April 29, 1847 in Eaton-Bray, Bedfordshire, England to George William Smith and Catherine Wooten Smith. She was their first child. Her sister, Jane was born the following year on October 4, 1848. Another sister, Maria Elizabeth, was born on September 18, 1852 but lived only a month and died on October 1st. A brother, Marlon Lehi, was born on March 8, 1854 and died the same day. Sobrina’s parents, George and Catherine, were married on December 21, 1845 and they became members of the Church of Jesus Christ of Latter-day Saints with George being baptized on October 29, 1848 and Catherine was baptized on December 15, 1848 shortly after Jane was born. They were the first members of the Smith family to join the Church. Migration to Utah Sobrina immigrated to America with her parents and younger sister Jane, five and one half years after her parents joined the Church. They sailed from Liverpool 24 April 1854 (1) to America on the Clara Wheeler, a tall-mast square-rigger in a company of 29 Mormon immigrants. After 70 days at sea they arrived in New Orleans, Louisiana 3 Jul 1854 and sailed up the Mississippi River to St. Louis Missouri and then onto Council Bluffs, Iowa. The family spent one year in Council Bluffs and then departed with the Milo Andrus Company on trek to Salt Lake Valley. They arrived in the Valley October 24, 1855, and then moved on to Farmington where the Smith’s established their home. -
The Church of Jesus Christ of Latter-Day Saints/Mormon Children’S Music: Its History, Transmission, and Place in Children’S Cognitive Development
ABSTRACT Title of Dissertation: THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS/MORMON CHILDREN’S MUSIC: ITS HISTORY, TRANSMISSION, AND PLACE IN CHILDREN’S COGNITIVE DEVELOPMENT Colleen Jillian Karnas-Haines, Doctor of Philosophy, 2005. Dissertation Directed by: Professor Robert C. Provine Division of Musicology and Ethnomusicology School of Music The Church of Jesus Christ of Latter-day Saints has a children’s auxiliary program for ages three to eleven that meets weekly before or after their Sunday worship service. This auxiliary, called Primary, devotes much of its time to singing. Music is not a childish diversion, but an essential activity in the children’s religious education. This study examines the history of the songbooks published for Primary use, revealing the many religious and cultural factors that influence the compilations. The study then looks at the modern methods of transmission as the author observes the music education aspects of Primary. Lastly, the study investigates the children’s use of and beliefs about Primary music through the lens of cognitive development. The study reveals that Primary music is an ever-evolving reflection of the theology, cultural trends, and practical needs of The Church of Jesus Christ of Latter-day Saints. Unaware of such implications, the children use Primary music to express their religious musicality at cognitive developmentally appropriate levels. THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS/MORMON CHILDREN’S MUSIC: ITS HISTORY, TRANSMISSION, AND PLACE IN CHILDREN’S COGNITIVE DEVELOPMENT By Colleen Jillian Karnas-Haines Dissertation submitted to the Faculty of the Graduate School of the University of Maryland, College Park in partial fulfillment of the requirements for the degree of Doctor of Philosophy 2005 Advisory Committee: Professor Robert C. -
Guide Book for Site Visitor
Welcome to Mini Guide Book Physical Address: Cannon Building, 288 N. 1460 W. Salt Lake City, Utah 84114 Hours of operation: 8:00 AM -5:00 PM Please check in at the front desk – we will have badges ready for you. Airport Information The closest airport is the Salt Lake City (SLC) International Airport, and the Utah Department of Health Cannon Building (Cannon Building) is located 5.8 miles from the Airport. Transportation to/from Hotel For the detailed information, please visit the Airport’s website about the ground transportation. Taxi rates within SLC limit are flat rate. From SLC Airport to the hotels listed on this ‘guide book’ should be $25 for 1-2 passengers (as of May 2017). Please note: since 2015, taxi fare is not regulated in Utah, however, Salt Lake City has set a flat rate fare system within the Salt Lake City limits. The Airport website recommends negotiating the price before you leave the airport to avoid any misunderstanding. Utah Transit Authority (UTA) provides TRAX services that runs every 15 minutes from the Airport to Salt Lake City Downtown area for $2.50 one way. The Cannon Building is located between the Airport and Salt Lake City Downtown on the Green Line (see last TRAX Green Line page). It takes about 20 minutes (including 11 minutes walking) from the Airport using the TRAX. Access TRAX Green Line interactive online schedule Download the PDF version of schedule From the Accreditation Coordinator: "I would feel completely comfortable using TRAX; I would opt to use a taxi if arriving late in the evening." Lodging Accommodation Information The recommendation is to staying in a hotel in the Downtown area (1-3, 5, 7-8). -
Mormons Study "Abroad": Brigham Young's Romance with American Higher Education, 1867- 1877 Author(S): Thomas W
American Society of Church History Mormons Study "Abroad": Brigham Young's Romance with American Higher Education, 1867- 1877 Author(s): Thomas W. Simpson Source: Church History, Vol. 76, No. 4 (Dec., 2007), pp. 778-798 Published by: Cambridge University Press on behalf of the American Society of Church History Stable URL: http://www.jstor.org/stable/27645088 . Accessed: 17/12/2013 09:29 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Cambridge University Press and American Society of Church History are collaborating with JSTOR to digitize, preserve and extend access to Church History. http://www.jstor.org This content downloaded from 129.170.195.128 on Tue, 17 Dec 2013 09:29:21 AM All use subject to JSTOR Terms and Conditions Mormons Study "Abroad": Brigham Young's Romance with American Higher Education, 1867-18771 Thomas W. Simpson Because Mormons could never fully realize their separatist dreams of a visible Zion inNorth America, the history ofMormonism has involved highly complex contacts and negotiations with non-Mormons.2 In their to or en attempts convert, resist, appease outsiders, Mormons have gaged in a distinctive dialectic of secrecy and self-disclosure, of eso teric rites and public relations. -
The Imperfect Science. Brigham Young on Medical Doctors
The Imperfect Science. Brigham Young on Medical Doctors LINDA P. WILCOX NOT LONG AFTER UTAH was linked by railroad with the rest of the country, Brigham Young expressed these views: "Doctors and their medicines I re- gard as a deadly bane to any community. ... I am not very partial to doc- tors. ... I can see no use for them unless it is to raise grain or go to mechani- cal work."1 Such an offhand dismissal of what is now a prestigious profes- sion may seem either arrogant or ignorant, but it was typical of the distrust and hostility with which he and his followers generally regarded contempo- rary medical practice. Yet Brigham Young's attitude toward doctors and medicine was not as negative as most of his published statements may seem to indicate. When one considers the kind of doctors and medicine he was opposed to, his actual behavior as well as his words, and the changes in his attitude over time, quite a different picture appears. He then emerges as a man of common sense, flexible enough to change his mind in the light of new developments. There was little in medical practice, orthodox or otherwise, of the early nineteenth century to inspire confidence. Few regular doctors were univer- sity trained. Most "physicians" had either a year or two of theory and little practical experience or only an apprenticeship with a doctor. Some, of the "heroic" school, emphasized excessive bleeding, harsh "poison" medicines (calomel, lead, arsenic, and opium, for example), raising blisters with the aid of flies, and brutal surgery—techniques potentially more harmful to the patient than his ailment.2 With treatment so unpalatable and in the absence of adequate training and standards, a number of alternative medical approaches arose — LINDA P. -
Reader's Theater
1 Reader’s Theater: Utah Suffrage Story Cast of Characters (in order of appearance) 1. Narrator #1 2. Narrator #2 3. Elizabeth Cady Stanton 4. Frederick Douglass 5. Audience (All) 6. Narrator #3 7. Narrator #4 8. Anti-polygamists 9. Brigham Young 10. Seraph Young 11. Sarah M. Granger Kimball 12. Emmeline B. Wells 13. U. S. Senator George F. Edmunds 14. Mormons (All) 15. Jennie Froiseth 16. Susan B. Anthony 17. B. H. Roberts 18. Ruth May Fox 19. Franklin S. Richards 20. Orson F. Whitney 21. Martha Hughes Cannon 22. Hannah Kaaepa Lowe Narrator #1: In the early years of the United States, women had voting rights in some states, but over time these states did away with women’s suffrage. For a long time, only white men were allowed to vote. But after slavery was abolished in the 1860s, black men were given the right to vote in 1870 through the 15th Amendment to the Constitution. Narrator #2: Elizabeth Cady Stanton and Lucretia Mott organized a women’s rights convention in Seneca Falls, New York, in 1848. There, Stanton read their “Declaration of Sentiments” to an audience of 300, demanding all the same rights that men had, including voting rights. After hearing Stanton speak, one hundred women and men signed the Declaration of Sentiments. This small convention began the women’s suffrage movement in the United States. Elizabeth Cady Stanton: Women have been oppressed and deprived of the rights that men enjoy. We insist that we immediately be given all the rights and privileges that belong to us as citizens of the United States, including the right to vote! 2 Frederick Douglass: As a free black man fighting for the end of slavery and for the rights of all people, I support Mrs. -
Emma Hale Smith on the Stage
Emma Hale Smith on the Stage: The One Woman Play By Christopher James Blythe Made possible by a grant from the Center for Latter-day Saint Arts, Art for Uncertain Times For well over a century, Emma Hale Smith was the arch-apostate of the Latter-day Saint imagination. She had betrayed her husband, lied about plural marriage, refused to go West, and encouraged her son to take the lead of a rival church. Fast forward to the late twentieth century and the faithful had thoroughly embraced Smith as a key figure among the early righteous. Emma’s redemption began slowly as Latter-day Saint writers took care to emphasize her contributions to the faith while paying less attention to what had been considered her mistakes. While historians and church leaders paved the way for this reorientation, it was the arts that resurrected and reformed the Elect Lady in the Saints’ imagination. Beginning in the 1970s, there were a series of theatrical performances, multiple works of art, and a handful of popular books devoted to presenting Emma Hale Smith in a kinder light. Thom Duncan’s The Prophet and later Buddy Youngreen’s Yesterday and Forever brought the story of Emma and Joseph’s love affair to the stage in the mid-1970s. These productions were part of what scholar and playwright Mahonri Stewart has called the “‘boom period’ of Mormon drama in the 1970s.”1 In this essay, I turn our attention in a different direction to the burgeoning genre of theatrical monologues – the solo performance. Specifically, I document the one-woman plays that brought audiences face to face with a sympathetic Emma Hale Smith who beckoned for their understanding. -
Eliza R. Snow and the Woman Question
BYU Studies Quarterly Volume 16 Issue 2 Article 4 4-1-1976 Eliza R. Snow and The Woman Question Jill C. Mulvay Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Mulvay, Jill C. (1976) "Eliza R. Snow and The Woman Question," BYU Studies Quarterly: Vol. 16 : Iss. 2 , Article 4. Available at: https://scholarsarchive.byu.edu/byusq/vol16/iss2/4 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Mulvay: Eliza R. Snow and The Woman Question eliza R snow and the woman question jill C mulvay and what is comanswomans calling where her place Is she destined to honor or disgrace eliza R snow woman in the 1830s contemporary with the beginning of mormonism a new woman s movement was stirring in america A small but vo- cal group of american women involved in the abolitionist cause had come to a frightening awareness of their own lack of legal and property rights increasingly women recognized their ability to organize and speak out for their own cause and in 1848 with the early woman s rights convention at seneca falls new york an organized womanwornan s movement was underway with that move- ment came the questions that americans would actively ask until 1920 when the suffrage amendment was finally ratified what is woman s position what are her rights what is her sphere