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Mormon Literature: Progress and Prospects by Eugene England
Mormon Literature: Progress and Prospects By Eugene England This essay is the culmination of several attempts England made throughout his life to assess the state of Mormon literature and letters. The version below, a slightly revised and updated version of the one that appeared in David J. Whittaker, ed., Mormon Americana: A Guide to Sources and Collections in the United States (Provo, Utah: BYU Studies, 1995), 455–505, is the one that appeared in the tribute issue Irreantum published following England’s death. Originally published in: Irreantum 3, no. 3 (Autumn 2001): 67–93. This, the single most comprehensive essay on the history and theory of Mormon literature, first appeared in 1982 and has been republished and expanded several times in keeping up with developments in Mormon letters and Eugene England’s own thinking. Anyone seriously interested in LDS literature could not do better than to use this visionary and bibliographic essay as their curriculum. 1 ExpEctations MorMonisM hAs bEEn called a “new religious tradition,” in some respects as different from traditional Christianity as the religion of Jesus was from traditional Judaism. 2 its beginnings in appearances by God, Jesus Christ, and ancient prophets to Joseph smith and in the recovery of lost scriptures and the revelation of new ones; its dramatic history of persecution, a literal exodus to a promised land, and the build - ing of an impressive “empire” in the Great basin desert—all this has combined to make Mormons in some ways an ethnic people as well as a religious community. Mormon faith is grounded in literal theophanies, concrete historical experience, and tangible artifacts (including the book of Mormon, the irrigated fields of the Wasatch Front, and the great stone pioneer temples of Utah) in certain ways that make Mormons more like ancient Jews and early Christians and Muslims than, say, baptists or Lutherans. -
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. -
Read Ebook {PDF EPUB} Goodbye I Love You by Carol Lynn Pearson the Overeducated Housewife
Read Ebook {PDF EPUB} Goodbye I Love You by Carol Lynn Pearson The Overeducated Housewife. Just another boring blog about a boring housewife… Repost: my review of Carol Lynn Pearson’s Goodbye, I Love You… Here’s another reposted Epinions review from May 2008 that I’m trying to save from obscurity. I’m posting it as/is. You never know what will happen in a relationship, even when it seems to be made in heaven… In her 1986 book Goodbye, I Love You , Carol Lynn Pearson explains what it was like for her to be Mormon and married to a gay man. When she met her husband, Gerald Pearson, for the first time, Carol Lynn Pearson thought he “shone”. In warm, glowing terms, Pearson describes the man whose charisma had captivated her at a party she attended back in the spring of 1965. Gerald had been telling a funny story about his days as an Army private, posted at Fort Ord. Carol Lynn Pearson enjoyed the story, and yet she was horrified that the Army had deigned to turn this gentle soul into a killer. Later, Carol Lynn had a conversation with Gerald and discovered that he’d just returned from a two year LDS church mission in Australia and was preparing to finish his college education at Brigham Young University (BYU) in Provo, Utah. Pearson had already earned two degrees at BYU, both in drama. The two had a lot in common besides theatre and religion. As good Mormons, they also felt the pressure to be married, especially since neither of them was getting any younger. -
Sexual Orientation Change Efforts, Identity Conflict, and Psychosocial Health Amongst Same-Sex Attracted Mormons
Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2015 Sexual Orientation Change Efforts, Identity Conflict, and Psychosocial Health Amongst Same-Sex Attracted Mormons John P. Dehlin Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the Psychology Commons Recommended Citation Dehlin, John P., "Sexual Orientation Change Efforts, Identity Conflict, and Psychosocial Health Amongst Same-Sex Attracted Mormons" (2015). All Graduate Theses and Dissertations. 4251. https://digitalcommons.usu.edu/etd/4251 This Dissertation is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. SEXUAL ORIENTATION CHANGE EFFORTS, IDENTITY CONFLICT, AND PSYCHOSOCIAL HEALTH AMONGST SAME-SEX ATTRACTED MORMONS by John P. Dehlin A dissertation submitted in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Psychology Approved: Renee V. Galliher, Ph.D. Melanie M. Domenech Rodríguez, Ph.D. Major Professor Committee Member Scott C. Bates, Ph.D. Carolyn Barcus, Ed.D. Committee Member Committee Member Amy Bailey, Ph.D. Mark R. McClellan, Ph.D. Committee Member Vice President for Research and Dean of the School of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2015 ii Copyright © John P. Dehlin 2015 All Rights Reserved iii ABSTRACT Sexual Orientation Change Efforts, Identity Conflict, and Psychosocial Health Amongst Same-Sex Attracted Mormons by John P. Dehlin, Doctor of Philosophy Utah State University, 2015 Major Professor: Renee V. -
July 2014 Ensign
May 5, 1850: Sept. 19, 1866: Louie 1867–69: Louie and Joseph leave Sarah Louisa meets Joseph H. Felt, a in November 1867 for the Muddy Aug. 25, 1878: (Louie) Bouton is returned missionary River Mission (in present-day Aurelia Spencer born in Norwalk, escorting the Saints Nevada). Eventually, due to harsh Rogers organizes Connecticut. on their journey from living conditions and other fac- the first ward (Right: Engraving Omaha to Salt Lake tors, Brigham Young orders the Primary (illus- of Norwalk, circa City. They marry on mission abandoned. Louie and trated at right). 1855.) December 29, 1866. Joseph return to Salt Lake City. Louie B.DEDICATING HER LIFE TO FeltCHILDREN Although Louie B. Felt did not have children of her own, her deep love for all children and her intense desire to better their lives manifested themselves throughout her lengthy service in the Primary organization. By Janet Peterson ouie B. Felt, the first Primary general president, and her counselor May Anderson were walking along a street in Salt Lake City, Utah, one afternoon and saw a boy, BY LYNN FAUSETT AND GORDON COPE FAUSETT BY LYNN L apparently disabled by polio, having difficulty maneuvering on his crutches. As they continued their walk, they discussed the plight of sick children, especially those whose parents could not afford adequate medical care. Louie and May conceived the idea of providing a room for children at a local hospital. In 1911, the First Presidency approved establishing one room for boys and another for girls at the Groves LDS Hospital. While a small beginning, these convalescent rooms provided a way to help ailing children and led to the founding of the Primary Children’s Hospital. -
On-The-Record.Pdf
Diabolical, blasphemy, pervert, unnatural, abnormal, an affliction, immoral, impure, victim, under the control of Lucifer, weak, transgressor, evil, ridiculous, sinful, ugly, predator, sin of the ages, deceitful, abominable, detestable, crime against nature, malady, confused, degenerate, addict, unmanly, unseemly, desperate, diseased, helpless, promiscuous, enslaved, contaminate, carnal, selfish, aggressive, brutal, abusive, violent, hopeless, corrupt, filthy, dreadful, unhappy, counterfeit. These are descriptors used by church leaders to define homosexuality and the LGBTQ+ community —in and out of the Church of Jesus Christ of Latter-day Saints. This booklet contains a collected sample of comments, documents and historical messages concerning the topics of homosexuality and gender identity. Many of the positions and postures contained within this document are no longer used as doctrines or policies of The Church of Jesus Christ of Latter-day Saints. Some readers may find these statements to be painful and difficult to read. If we are to understand the progress that has been made to better understand sexuality and gender identity as a religious community, we must understand where we’ve been. This document is intended to establish a historical trail of the Church’s education, policy, disclosure, and messaging regarding homosexuals and homosexuality. 1 “Whether by mine own voice or by the voice of my servants, it is the same” Doctrine and Covenants 1:38 This document has been designed to guide the reader through a chronological path along the course of Latter-day Saint and LGBTQ+ history. This resource highlights in a time-line the official policies and doctrines taught by The Church of Jesus Christ of Latter-day Saints regarding sexual orientation and gender identity. -
Mormonism and the New Spirituality: LDS Women's Hybrid Spiritualities by Doe Daughtrey a Dissertation Presented in Partial Fulf
Mormonism and the New Spirituality: LDS Women's Hybrid Spiritualities by Doe Daughtrey A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Approved April 2012 by the Graduate Supervisory Committee: Linell Cady, Chair Colleen McDannell Tisa Wenger Tracy Fessenden ARIZONA STATE UNIVERSITY May 2012 ABSTRACT This dissertation illuminates overlaps in Mormonism and the New Spirituality in North America, showing their shared history and epistemologies. As example of these connections, it introduces ethnographic data from women who are members of the Church of Jesus Christ of Latter-day Saints in order to show (a) how living LDS women adapt and integrate elements from the New Spirituality with Mormon ideas about the nature of reality into hybrid spiritualities; and (b) how they negotiate their blended religious identities both in relation to the current American New Spirituality milieu and the highly centralized, hierarchical, and patriarchal Church of Jesus Christ of Latter-day Saints. The study focuses on religious hybridity with an emphasis on gender and the negotiation of power deriving from patriarchal religious authority, highlighting the dance between institutional power structures and individual authority. It illuminates processes and discourses of religious adaptation and synthesis through which these LDS women creatively and provocatively challenge LDS Church formal power structures. i DEDICATION This project is dedicated to my family: my husband, David, who ongoingly chooses and supports me not just in spite of but in celebration of our differences; my children Tatiana, Astrid, Dominic, Natasha, and Mikhail, who are my heroes and my champions; my grandchildren, Cozette, Tristan, Donovan, Nathaniel, and Vivienne, who are so creative and open to new possibilities; my father Ray, to whom I owe my intellectual curiosity and pursuit of excellence in teaching, but who died before I could complete the project; and my mother Callie, who I now have the privilege of caring for. -
Journal of Mormon History Vol. 38, No. 2, Spring 2012
Journal of Mormon History Volume 38 Issue 2 Article 1 2012 Journal of Mormon History Vol. 38, No. 2, Spring 2012 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation Journal of Mormon history. Vol 38, Winter 2012: Iss. 2. This Full Issue is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Journal of Mormon History by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Journal of Mormon History Vol. 38, No. 2, Spring 2012 Table of Contents CONTENTS LETTERS --Augusta Adams Cobb Young: Priesthood Holder Connell O’Donovan, vii PRESIDENTIAL ADDRESS --“Not as a Stranger”: A Presbyterian Afoot in the Mormon Past William P. MacKinnon, 1 TANNER LECTURE --Mormon Stories: A Librarian’s Perspective George A. Miles, 47 ARTICLES --From Doctor to Disciple: Willard Richards’s Journey to Mormonism Devery S. Anderson, 67 --New Ways In: Writing Interdisciplinary Mormon History Introduction Rachel Cope, 99 --Shifting the Plot: Possibilities in Mormon Women’s History Rachel Cope, 100 --History through Liturgy: What Worship Remembers Matthew Bowman, 108 --A Shared Historicist Enterprise: Mormon History through a Literary Lens Amy Easton-Flake, 114 --Mormon History and “Lived Religion” Ryan G. Tobler, 119 --“Where Nothing Is Long Ago”: Childhood and Youth in Mormon History Rebecca de Schweinitz, 125 --Religion in a Recipe Kate Holbrook, 139 Conclusion Rachel Cope, 143 --Eleven Witnesses Behold the Plates Gale Yancey Anderson, 145 --Joseph Smith’s Personal Polygamy Brian C. Hales, 163 REVIEWS --Mark T. -
GOD, MAN, and ART Dale Fletcher
Reviews/123 aspects in which his hero appears to less advantage." In this sense much Mor- mon biography has been essentially hagiography. Without advocating a cynical, materialistic approach to men like Ballard and Roberts, who can never be understood apart from the faith which per- meated their lives, I wonder if the time has not arrived that Mormons can view their leaders as human beings. Indeed, realistic biographies of three- dimensional individuals would seem to offer several advantages. They might prevent the trauma which sometimes occurs when we encounter evidence of human frailties which our pasteurized official histories had not prepared us to expect. They might be both more reassuring and more faith-promoting to those of us who, still far from the City of Enoch, experience our own ups and downs. And they might even be read by teen-agers who, fresh from their Salinger, do not respond with much relish to the thin gruel served up in most life stories of Church leaders. GOD, MAN, AND ART Dale Fletcher Beginnings. By Carol Lynn Pearson; illustrated by Trevor Southey. Trilogy Arts: Box 843, Provo, Utah. 63 pp. $2.50. Dale Fletcher contributed to the Art and Belief show in Utah last year and is an instructor in art at Brigham Young University. If you think you don't like poetry, be prepared for a surprise when you pick up Carol Lynn Pearson's new book, Beginnings. I have yet to talk to a person who was not impressed with it, whether they were an authority on writing or the type who would not ordinarily come near a book of poetry. -
Mormon Feminism: Not an Oxymormon Alexa Himonas [email protected]
University of Puget Sound Sound Ideas Summer Research Summer 2015 Mormon Feminism: Not an Oxymormon Alexa Himonas [email protected] Follow this and additional works at: http://soundideas.pugetsound.edu/summer_research Part of the Feminist, Gender, and Sexuality Studies Commons, and the Religion Commons Recommended Citation Himonas, Alexa, "Mormon Feminism: Not an Oxymormon" (2015). Summer Research. Paper 246. http://soundideas.pugetsound.edu/summer_research/246 This Article is brought to you for free and open access by Sound Ideas. It has been accepted for inclusion in Summer Research by an authorized administrator of Sound Ideas. For more information, please contact [email protected]. Mormon Feminism: Not an Oxymormon Alexa Himonas September 23, 2015 Advisor: Greta Austin Himonas 1 Acknowledgments Thank you first and foremost to all of my grandparents, without whose hard work, sacrifice, love and vast support I would not be able to be studying my passion. Thank you to my Nana and Yiayia for being incredible examples of people I would love to become. Professor Greta Austin, my advisor for this project, gave me brilliant guidance and support, and was the perfect advisor for this project. I feel very lucky I got to work with her. My parents and sister listened to me endlessly monologue about all that I was learning this summer. Both my parents were incredibly helpful in this entire process, from reading my research proposal to helping me with my research presentation. My mother especially deserves recognition for spending hours on poster design and setup with me. It would be impossible for me to feel any more supported. -
REVIEWS Edited by Davis Bitton
REVIEWS Edited by Davis Bitton FIDDLIIST AROUND IN ORDERVILLE, OR, A MORMON ON THE ROOF Richard Cracroft The Order is Love. By Carol Lynn Pearson. Provo: Trilogy Arts, 1971, 97 pp, $1.98. Carol Lynn Pearson, in her delightful musical, The Order is Love, has managed to put her finger on the pulse of Mormon history and discover a vigorous throb of universality which is at times sobering and at other times wonderfully funny. Mrs. Pearson manages to skirt the temptations of in-group narrowness inherent in the provinciality of her theme to produce a fast-moving, tuneful, funny, yet thought-provoking piece of hoarhound candy — a bitter- sweet morsel, not only of Mormondom but of Humanity. Mrs. Pearson (supported by the modern sounds of Lex de Azevedo's score) is at her best. An experienced actress, a prize-winning playwright, and author of those widely read but uneven volumes of aphoristic verse, Beginnings and The Search, Mrs. Pearson seems to have found her metier. As is evident in all she undertakes, she has a remarkable sense of staging, cadence and timing, and the play seems to provide her dramatic sensibility with a rich opportunity to ask and probe the questions which interest her as a young and sensitive Mormon woman, keenly aware of the implications of change in traditional Mormon society. In fact, change seems to be the subject of the musical, which is fraught with interest for Latter-day Saints. Evoking the in-the-world-yet-not-of-the- world tensions, The Order is Love becomes an examination of how the idealistic Saint in each of us battles, with uneven success, against the earth- bound Mortal which exerts itself so tenaciously to cloud our vision with un- certainty and ambiguity. -
Outside the Mormon Hierarchy: Alternative Aspects of Institutional Power
Jill Mulvay Derr and C. Brooklyn Derr Outside the Mormon Hierarchy: Alternative Aspects of Institutional Power By 1900, the general leadership of the Relief Society, the Young Ladies' Mutual Improvement Association, and the Primary Association had together made plans for a woman's building for The Church of Jesus Christ of Latter- day Saints. "We want to have a house and we want land to build it on and it should be in the shadow of the temple," Sarah M. Kimball, a vice-president in the Relief Society corporation, had told the sisters at a conference a few years earlier.1 The women's organizations had originally considered buying land, but the Church's First Presidency decided to make them a gift of land immedi- ately east of Temple Square in Salt Lake City. They had to raise some $20,000 before they could commence building. Church president Lorenzo Snow had told them that "when we had that amount on hand he would give the deed of the land, and we could be as sure of it as you will be of happiness when you get to heaven." 2 Some $14,000 into the fund-raising (sisters all over the Church contributed one dollar each), women leaders were disturbed by rumors that plans for a separate woman's building had been shelved and that the women's organiza- tions would be officed in a Presiding Bishop's building to be built on the same property.3 The rumors were true. The Bishop's Building was dedicated in 1909 with a few offices designated for the women's organizations.