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LDS Perspectives Podcast LDS Perspectives Podcast Episode 81: A Closer Look at Foundational Texts of Mormonism with Sharalyn D. Howcroft (Released May 9, 2018) This is not a verbatim transcript. Some grammar and wording has been modified for clarity. Laura H. Hales: This is Laura Harris Hales, and I’m here today with Sharalyn D. Howcroft to talk about a book she edited along with Mark Ashurst-McGee and Robin Scott Jensen, Foundational Texts of Mormonism. Sharalyn has been employed by the Church History Department since the year 2000 as an archivist and as a document specialist for The Joseph Smith Papers—almost before it was the Joseph Smith Papers. Sharalyn D. Howcroft: Yes. Laura H. Hales: Tell us a little bit about that. Sharalyn Howcroft: When I started my employment with the Church History Department, my responsibilities entailed a few things. I worked part time on gathering source materials for the Teachings of Presidents of the Church: Joseph Smith manual, and part time on the Papers of Joseph Smith (renamed Joseph Smith Papers in 2001). The majority of my time was spent down at BYU in the documentary editing office at the Joseph Fielding Smith Institute for Latter-day Saint History. I worked on the papers project before there were volume editors. It basically amounted to Dean Jessee, Ron Esplin, Scott Faulring, and Richard Anderson. We discussed documents and Church Archives resources that were essential to the project. I initially organized the documents in our physical and electronic files. Laura H. Hales: You have a rich educational background. I was amazed at some of your degrees. Tell us about a few of them. Sharalyn D. Howcroft: I received my BA in English from BYU, my minor ended up being Hebrew, and I went to the BYU Jerusalem Center in 1998. I was part of the first group of intensive Hebrew students that went there. The prior semester was the first intensive Arabic program. It was an interesting experience being among the first in the language program. When I returned, I paid for all of my student loans and then moved to Salt Lake City. One of the students who went to Jerusalem with me told me about an intensive Arabic program at the University of LDS Perspectives Podcast Episode 81: A Closer Look at the Foundational Texts of Mormonism with Sharalyn D. Howcroft Utah that was part of a Middle Eastern Languages Consortium. We participated in the program together. I was studying Arabic eight hours a day. It was intense, but very worthwhile. After that I applied at the Church Office Building, and the rest is history. Laura H. Hales: The rest is really history. I feel like I need a drum roll right there. What do you consider the foundational texts of Mormonism? Sharalyn D. Howcroft: For the volume itself, there were two things we considered. By “foundational,” we were referring to the founding period of Mormonism. When we referred to the texts, we were specifically talking about the sources that are used repeatedly when historians and scholars study Joseph Smith and early Mormonism. Those founding texts are, of course, the Book of Mormon, but also Joseph Smith’s journals, his history, and Lucy Mack Smith’s history—the texts that are really pivotal to early Mormonism. Laura H. Hales: Just give us a blueprint of the book. What are the authors doing with these foundational texts? Are they giving summaries? Are they analyzing them? Are they talking about provenance? What are they doing with these? Sharalyn D. Howcroft: The chapters themselves are looking at these texts from a number of angles. One of the things that we attempted to do with the volume is to not just look at records and documents as historical sources, but as products of history. Historians mine sources for information and then create a narrative history, but we wanted to go beyond that and analyze the records as artifacts of history. Part of the reason we wanted to do this was because there’s more information going on in the records than what is written, and it can become problematic to approach sources with the sole intent to mine information. Using a critical approach to the records reveals some insights that aren’t explicitly stated in the historical sources. Some of the chapters do delve into provenance. For example, my chapter on the Lucy Mack Smith history delves into the provenance in part because it has been so thoroughly misunderstood. Other chapters explore the context of records and their production, transmission, and reception. Laura H. Hales: I can see as an editor there is a need for this book because sometimes when I’m working with historians or amateur historians they’ll use this source, and I’ll go back to them and say, “I’m sorry, that source has been supplanted. It’s inadequate.” And sometimes they’ll go, “Why?” Well, lots of times we can just say, “Well, Joseph Smiths Papers, they are the primary source now instead of say, the History of the Church or the Teachings of the Prophet Joseph Smith.” But also, there are some sources that have been commonly used in the past that have become suspect or people have even questioned, “Where is this coming from?” Page 2 of 11 Episode 81: A Closer Look at the Foundational Texts of Mormonism with Sharalyn D. Howcroft This isn’t really a book for the layman, but it’s not strictly for the historian. What audiences were you targeting? Sharalyn D. Howcroft: We tried to target both scholars and non-scholars who have an interest and passion for history. Part of the reason is because there are pitfalls regarding records. Some historians and lay readers are very aware and very connected with the records; others are not. What we wanted to do is put up road signs to some of these records. We’re aware that a lot of people don’t have the opportunity to delve as deeply into the records as we do at The Joseph Smith Papers; and yet, we wanted to supply people with that knowledge, that information, and that toolkit that would make them more aware and more cognizant, more savvy, about the records themselves and how to use them. We also wanted to unwind some of the misperceptions that have occurred in the past with some of these records. For example, prior to Dean Jessee writing his article on the Joseph Smith history, a lot of people would take the seven volume History of the Church and say, “Oh, Joseph Smith said this.” Similarly, with the Lucy Mack Smith history, “According to Lucy, this is what happened.” What Dean did for the Mormon scholarly community was dissect Joseph Smith’s history and say, “Hey, it is not what we think it is.” There are many times in the History of the Church where the narrative is written in first-person as though Joseph Smith wrote it. Well, it was actually Willard Richards, William Clayton, and a host of other scribes who did the writing. It was a multi-scribed history that took decades of work—much of it occurring way after Joseph Smith died. There is a liberal use of records that simply aren’t coming from Joseph Smith. And so, all of a sudden the way we perceive the Joseph Smith history becomes more complex, but it also becomes more rich and more nuanced. Our hope in bringing materials to light in this volume is to advocate a critical approach to the records, and help readers understand the records are far more complicated than they appear. In the example of the Lucy Mack Smith history as well as Joseph Smith’s history, we simply can’t write like this. We can’t say that Joseph or Lucy said certain things given how layered and nuanced their histories are. Laura H. Hales: And I think we did that for a long, long time. There was such a dearth of direct information regarding what Joseph was giving in his sermons in Nauvoo. If we got it from the History of the Church, that seemed so authoritative. And then, that was kind of turned on its head by Dean Jessee where he’s like, “No. They wrote it in first-person, but it was really third-person after the fact.” You talked about being able to add more nuance to historical research. How does this book give historians the tools to do that? Sharalyn D. Howcroft: A lot of the toolset is not explicitly stated. It’s more along the lines of what one could infer from the chapters. For example, in Jenny Reader’s chapter on the Page 3 of 11 Episode 81: A Closer Look at the Foundational Texts of Mormonism with Sharalyn D. Howcroft Relief Society Minute Book, part of what Reeder deals with is what is and is not explicitly stated. You come to understand why certain women are not participating in the Relief Society or why certain scribes are no longer writing in the Relief Society book. Laura H. Hales: I found that very interesting. Sharalyn D. Howcroft: Yes. Laura H. Hales: What the record doesn’t say speaks volumes. Sharalyn D. Howcroft: Yes. Laura H. Hales: That may be a direct quote from Jenny. I don’t know. Sharalyn D. Howcroft: Well, it does speak volumes. A lot of times when it comes to using these records, we think we’ll just use this information. The absence of certain people speaks volumes. The absence of Phoebe Rigdon from the Relief Society membership I think is quite telling given some of the volatility that was going on with Sidney Rigdon at the time.
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