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MARY JANE WOODGER 275 E Joseph Smith Building Brigham Young University Provo, Utah 84602 (801) 422-9029 Work
MARY JANE WOODGER 275 E Joseph Smith Building Brigham Young University Provo, Utah 84602 (801) 422-9029 Work PROFESSIONAL TRACK 2009-present Professor of Church History and Doctrine, BYU 2003-2009 Associate Professor of Church History and Doctrine, BYU 1997-2003 Assistant Professor of Church History and Doctrine, BYU 1994-99 Faculty, Department of Ancient Scripture, BYU Salt Lake Center 1980-97 Department Chair of Home Economics, Jordan School District, Midvale Middle School, Sandy, Utah EDUCATION 1997 Ed.D. Brigham Young University, Educational Leadership, Minor: Church History and Doctrine 1992 M.Ed. Utah State University, Secondary Education, Emphasis: American History 1980 B.S. Brigham Young University, Home Economics Education HONORS 2012 The Harvey B. Black and Susan Easton Black Outstanding Publication Award: Presented in recognition of an outstanding published scholarly article or academic book in Church history, doctrine or related areas for Against the Odds: The Life of George Albert Smith (Covenant Communications, Inc., 2011). 2012 Alice Louise Reynolds Women-in-Scholarship Lecture 2006 Brigham Young University Faculty Women’s Association Teaching Award 2005 Utah State Historical Society’s Best Article Award “Non Utah Historical Quarterly,” for “David O. McKay’s Progressive Educational Ideas and Practices, 1899-1922.” 1998 Kappa Omicron Nu, Alpha Tau Chapter Award of Excellence for research on David O. McKay 1997 The Crystal Communicator Award of Excellence (An International Competition honoring excellence in print media, 2,900 entries in 1997. Two hundred recipients awarded.) Research consultant for David O. McKay: Prophet and Educator Video 1994 Midvale Middle School Applied Science Teacher of the Year 1987 Jordan School District Vocational Teacher of the Year PUBLICATIONS Authored Books (18) Casey Griffiths and Mary Jane Woodger, 50 Relics of the Restoration (Springville, Utah: Cedar Fort Press, 2020). -
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. -
"Lamanites" and the Spirit of the Lord
"Lamanites" and the Spirit of the Lord Eugene England EDITORS' NOTE: This issue of DIALOGUE, which was funded by Dora Hartvigsen England and Eugene England Sr., and their children and guest-edited by David J. Whittaker, has been planned as an effort to increase understanding of the history of Mor- mon responses to the "Lamanites" — native peoples of the Americas and Poly- nesia. We have invited Eugene England, Jr., professor of English at BYU, to document his parents' efforts, over a period of forty years, to respond to what he names "the spirit of Lehi" — a focused interest in and effort to help those who are called Lamanites. His essay also reviews the sources and proper present use of that term (too often used with misunderstanding and offense) and the origins and prophesied future of those to whom it has been applied. y parents grew up conditioned toward racial prejudice — as did most Americans, including Mormons, through their generation and into part of mine. But something touched my father in his early life and grew con- stantly in him until he and my mother were moved at mid-life gradually to consecrate most of their life's earnings from then on to help Lamanites. I wish to call what touched them "the spirit of Lehi." It came in its earliest, somewhat vague, form to my father when he left home as a seventeen-year-old, took a job as an apprentice Union Pacific coach painter in Pocatello, Idaho, and — because he was still a farmboy in habits and woke up each morning at five — read the Book of Mormon and The Discourses of Brigham Young in his lonely boarding room. -
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. -
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. -
Women in LDS Church History
Timeline Women in LDS Church History 1842: Relief Society established in Nauvoo. published by RS General Board. Shortly Emma Smith is president. after, Relief Society magazine begins publication. 1848: Brigham Young sends Susa Gates, Elmina Shepard Taylor, 1920: U.S. grants women the right Emmeline B. Wells, Romania B. to vote. Pratt Penrose, Aurelia Spencer Rogers and other LDS women 1946: Joseph Fielding Smith to attend the Seneca Falls officially ends the practice of Convention to address equal rights women washing, anointing and and voting for women. administering blessings of healing to the sick, which was widely done 1854: Indian Relief Society organized. in the early LDS church, by sanction of Matilda Dudley elected president. Purpose Joseph Smith. is to make clothing for Native American families. 1950: Juanita Brooks publishes “The Mountain Meadows 1867: Eliza R. Snow becomes Massacre,” a scholarly researched official Relief Society president. and compassionate treatment of She describes it’s new purpose the 1857 event. to seek “not only for the relief of the poor, but accomplishment of 1964: President Lyndon B. every good and noble work.” She Johnson names Esther Eggerton begins revitalizing local branches Peterson, a BYU graduate, to after a lull due to the Utah War. the newly created post of Special Elizabeth Ann Whitney, Assistant for Consumer Affairs. 1870: Utah territory grants Emmeline B. Wells (standing), women the right to vote. and Eliza R. Snow. 1969: First Presidency issues signed statement on birth control, 1872: First publication of The Women’s strongly discouraging married couples from Exponent, a newspaper for LDS women. -
Tabernacle Post Office" Petition for the Saints of Kanesville, Iowa
Brigham Young University BYU ScholarsArchive Faculty Publications 2004-03-01 The "Tabernacle Post Office" Petition for the Saints of Kanesville, Iowa Fred E. Woods [email protected] Maurine Carr Ward Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Mormon Studies Commons, and the United States History Commons BYU ScholarsArchive Citation Woods, Fred E. and Ward, Maurine Carr, "The "Tabernacle Post Office" Petition for the Saints of Kanesville, Iowa" (2004). Faculty Publications. 1044. https://scholarsarchive.byu.edu/facpub/1044 This Peer-Reviewed Article is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Faculty Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Maurine Ward and Fred Woods: Petition for Kanesville Post Office 149 The “Tabernacle Post Office” Petition for the Saints of Kanesville, Iowa Maurine Carr Ward and Fred E. Woods “As cold waters to a thirsty soul, so is good news from a far country.” Thus spoke wise King Solomon a millennium before the birth of Christ.1 As America labored to give birth to a new nation, the United States Post Office Department was born when the Second Continental Congress met in 1775 at Philadelphia and agreed to appoint Benjamin Franklin as the country’s first postmaster general.2 During the nineteenth century, America continued to grow in popula- tion as children were born and as immigrants crossed the Atlantic to the land of promise. This growth not only caused America to lengthen her bor- ders but also created the need for an expansion of mail service. -
William Mark Waddoups and His Kalaupapa Connection Fred E
William Mark Waddoups And His Kalaupapa Connection Fred E. Woods Hawaiian Journal of History, Volume 51, 2017, pp. 147-173 (Article) Published by University of Hawai'i Press DOI: https://doi.org/10.1353/hjh.2017.0006 For additional information about this article https://muse.jhu.edu/article/677034 [ This content has been declared free to read by the pubisher during the COVID-19 pandemic. ] William Mark Waddoups And His Kalaupapa Connection fred e. woods Few outsiders during the early twentieth century made the descent to the Kalaupapa leprosy settlement on Moloka‘i more frequently or with more impact than William Mark Waddoups. Waddoups, a self- effacing farm boy, was born in 1878 and spent his youth on a modest farm in Bountiful, Utah, where he undoubtedly cultivated a strong work ethic discernible throughout his life. Concerning his childhood, William wrote, “My boyhood experiences were little different to those of thousands of boys of our time raised as I was on a farm. A con- stant source of wonder and interest were the trains which passed and re-passed our home several times daily. These great trains, passing daily, inspired me with ambition to see the world and take my proper place in it.”1 His first opportunity to leave his rural farm setting and experience the outside world occurred when he left on a mission to Hawai‘i at age 22. Concerning his mission call and the acquisition of the Hawaiian language, he wrote, Fred E. Woods is a professor at Brigham Young University in Provo, Utah and has lec- tured extensively in the United States and internationally. -
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 -
Mormon Samplers: Teaching Traditional Values
Mormon Samplers: Teaching Traditional Values by Jessie L. Embry Associate Director, Charles Redd Center for Western Studies Brigham Young University In 1961 when I was nine years old, I made a small cross stitch "sampler" with the motto “I will bring the light of the gospel into my home” in Primary, the organization for children ages 3 to 12 in the Church of Jesus Christ of Latter-day Saints (Mormon or LDS). At the time I did not realize that I was following a centuries-old Anglo and American pattern. Since the sixteenth century, girls had been making samplers, mostly in neighborhood schools. Their first project--a sampler--taught them basic stitches. Their second--also a sampler--showcased their skills and served as a model for future projects. The LDS Church encouraged girls to make samplers as one way to preserve the Victorian ideals of women's roles in the twentieth century. John Palsgrove's 1530 French grammar for English use defines a sampler as "an exemplar for a woman to work by." 1 It taught girls skills needed to create the endless supply of fine stitching that would be required of her during her tenure as wife and mother of a home, or if not married, as a skill to create an income. Almost all common household linen items had to be marked for identification and were so highly valued that they frequently appeared in probate records and wills of the time. Since few pattern books existed, the samplers were the only way to keep track of the stitches learned in youth and expected to be used throughout a woman’s life. -
Lessons from Canada's Truth and Recon
Indigenous Policy Journal Vol. XXVIII, No. 3 (Winter 2018) Fear and Loathing in Lamanite Territory: Lessons from Canada’s Truth and Reconciliation Commission to the Mormon Indian Placement Program and Beyond Kevin Snow ABSTRACT In December 2015, Canada completed a 7-year Truth and Reconciliation Commission (“TRC”) regarding their Indian Residential Schools program.1 Established in the dawn of the 1800’s, the program removed tens of thousands of native children from their homes and forcibly reeducated them with a “superior” culture, namely white Canadian culture.2 The thinking behind this program was that Canadian Indians - now primarily referred to as First Inhabitants, First Nationers, Aboriginals, or Original Inhabitants - were ethnically inferior and that reeducating them to be more white would help elevate them socially and economically.3 The results of this program were catastrophic. Wide allegations of sexual and physical abuse have been reported.4 An estimated 2,040 to 3,201 children in these schools died as a result of abuse.5 The TRC is a first step in a long journey to physical and cultural recovery for these people, as many still lack access to adequate health care for their injuries.6 The psychological toll from this cultural genocide is still ongoing.7 In the 1940s, the Church of Jesus Christ of Latter-day Saints, whose members are often referred to colloquially as Mormons, enacted a similar pseudo-voluntary program but on a much smaller scale. The core idea behind the Mormons’ Indian Placement Program was nearly identical to Canada’s Indian Residential Schools, but the results and reactions to the Program could not be more different.8 Growing up Mormon myself, I was never told about the Indian Placement Program. -
Book Reviews 173
Book Reviews 173 Book Reviews FRED E. WOODS, Gathering to Nauvoo. (American Fork, UT: Covenant Communications, 2001 [cover copyright 2002]. 261 pp, acknowledgments, illustrations, chapter notes, two appendices, list of illustrations, bibliogra- phy, index, $19.95, hardback. Reviewed by Lavina Fielding Anderson, editor of the Journal of Mormon History, editor of Lucy’s Book: A Critical Edition of Lucy Mack Smith’s Family Memoir (Salt Lake City: Signature Books, 2001). She is also working on a biography of Lucy Mack Smith. There’s no question that, even in the stunning efflorescence of a hun- dred temples before 2000, President Gordon B. Hinckley’s announcement of the reconstruction of the Nauvoo Temple touched a special chord in Mormon hearts. The efforts to express those feelings and connect with that brief but brilliant period of Church history has produced a scholarly flower- ing of its own, among which this book takes its place. Fred E. Woods, an associate professor in the Department of Church History and Doctrine at Brigham Young University, has a special interest in migration history and has already coauthored a book, with Susan Arrington Madsen, about the transoceanic phase of Mormon migration. This volume focuses on the migration of Saints from the British Isles between 1839 and 1846, when Nauvoo was headquarters of the Church. This perspective excludes migration from Europe and other locations in the United States during the same period, but Woods is careful not to imply that British immi- gration was all, or even the most important part, of the stream of strangers who were becoming fellow citizens.