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EDUCATION in ZION We Move Forward Faithfully Into the Future Only by Understanding Our Past
EDUCATION IN ZION We move forward faithfully into the future only by understanding our past. Our founding stories reveal to us the higher purposes for which our forebears strove, and help us know the path that we should follow. Come unto me … and learn of me. —Matthew 11:28–29 I am the light, and the life, and the truth of the world. —Ether 4:12 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit. —John 15:5 I am the good shepherd: the good shepherd giveth his life for the sheep. —John 10:11 Feed my lambs. … Feed my sheep. —John 21:15–17 As Latter-day Saints, we believe Christ to be the Source of all light and truth, speaking through His prophets and enlightening and inspiring people everywhere. Therefore, we seek truth wherever it might be found and strive to shape our lives by it. In the Zion tradition, we share the truth freely so that every person might learn and grow and in turn strengthen others. From our faith in Christ and our love for one another, our commitment to education flows. Feed My Lambs, Feed My Sheep, by a BYU student, after a sculpture in the Vatican Library Hand-tufted wool rug, designed by a BYU student Circular skylight, Joseph F. Smith Building gallery [L] “Feed My Lambs … Feed My Sheep,” by a BYU student, after a sculpture in the Vatican Library [L] Hand-tufted wool rug, designed by a BYU student [L] Circular skylight, Joseph F. -
Journal of Mormon History Vol. 33, No. 2, 2007
Journal of Mormon History Volume 33 Issue 2 Article 1 2007 Journal of Mormon History Vol. 33, No. 2, 2007 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation (2007) "Journal of Mormon History Vol. 33, No. 2, 2007," Journal of Mormon History: Vol. 33 : Iss. 2 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol33/iss2/1 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. 33, No. 2, 2007 Table of Contents CONTENTS ARTICLES • --The Reed Smoot Hearings: A Quest for Legitimacy Harvard S. Heath, 1 • --Senator George Sutherland: Reed Smoot’s Defender Michael Harold Paulos, 81 • --Daniel S. Tuttle: Utah’s Pioneer Episcopal Bishop Frederick Quinn, 119 • --Civilizing the Ragged Edge: Jacob Hamblin’s Wives Todd Compton, 155 • --Dr. George B. Sanderson: Nemesis of the Mormon Battalion Sherman L. Fleek, 199 REVIEWS --Peter Crawley, A Descriptive Bibliography of the Mormon Church. Volume Two: 1848–1852 Curt A. Bench, 224 --Sally Denton, Faith and Betrayal: A Pioneer Woman’s Passage in the American West Jeffery Ogden Johnson, 226 --Donald Q. Cannon, Arnold K. Garr, and Bruce A. Van Orden, eds., Regional Studies in Latter-day Saint History: The New England States Shannon P. Flynn, 234 --Wayne L. Cowdrey, Howard A. Davis, and Arthur Vanick, Who Really Wrote the Book of Mormon? The Spalding Enigma Robert D. -
"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 Murdock LDS Academy in Beaver, Utah
Griffiths: Life at a Church Academy 29 Life at a Church Academy: The Murdock LDS Academy in Beaver, Utah Casey Paul Griffiths Nestled at the base of the Tushar Mountains is the small Southern Utah community of Beaver. Because it is located next to an Interstate highway, visitors quickly passing by might notice an eclectic collection of older look- ing homes, geological formations, or community identifiers like the large “B” which graces the side of the most prominent mountain near the town. As with many small American towns in years past, the life of the community often revolved around the local high school. Yet many of the older citizens in Beaver sometimes refer to another school, the Murdock Academy, which flourished in the town nearly a century earlier. They speak of the school in more revered tones than the local high school, since it wasn’t just a high school, but an LDS academy, a Church-sponsored institution of learning that straddled the border between secondary education and college-level academ- ics. With proud affection local residents remember a time when Beaver wasn’t just another rest stop along the I-15 corridor, but a center of learning for all of the communities in the surrounding counties. They also recall fondly a time when the academy wasn’t just the center of a single community, but a beacon that drew the finest youth from all over the southern portion of the state. The fog of seventy years’ distance makes the memories vague, but the spirit of the academy still lingers in the community. -
Closing the Church University in 1894: Embracing Or Accommodating Secularized Education
Brigham Young University BYU ScholarsArchive Theses and Dissertations 2012-12-17 Closing the Church University in 1894: Embracing or Accommodating Secularized Education Brian William Ricks Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the Educational Leadership Commons BYU ScholarsArchive Citation Ricks, Brian William, "Closing the Church University in 1894: Embracing or Accommodating Secularized Education" (2012). Theses and Dissertations. 3894. https://scholarsarchive.byu.edu/etd/3894 This Dissertation is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Closing the Church University in 1894: Embracing or Accommodating Secularized Education Brian W. Ricks A dissertation submitted to the faculty of Brigham Young University In partial fulfillment of the requirements for the degree of Doctor of Philosophy A. LeGrand Richards, Chair Scott E. Ferrin E. Vance Randall Clifford T. Mayes Scott C. Esplin Department of Education Leadership and Foundations Brigham Young University December 2012 Copyright © 2012 Brian W. Ricks All Rights Reserved ABSTRACT Closing the Church University in 1894: Embracing or Accommodating Secularized Education Brian W. Ricks Department of Education Leadership and Foundations, BYU Doctor of Philosophy The late 1800s have been noted as a major transitional period for the Church of Jesus Christ of Latter-day Saints. When the beleaguered pioneers first arrived in Utah they were isolated from the influence and expectations of the United States. During that time, leaders of the Church became influential in every aspect of life in Utah. -
REED SMOOT HEARINGS the Investigation of a Mormon Senator and the Transformation of an American Religion
The REED SMOOT HEARINGS THE INVEStiGAtiON OF A MORMON SENATOR AND THE TRANSFORMAtiON OF AN AMERICAN RELIGION ED it ED BY Michael Harold Paulos and Konden Smith Hansen UTAH STATE UNIVERSITY PRESS Logan © 2021 by University Press of Colorado Published by Utah State University Press An imprint of University Press of Colorado 245 Century Circle, Suite 202 Louisville, Colorado 80027 All rights reserved Manufactured in the United States of America. The University Press of Colorado is a proud member of the Association of University Presses. The University Press of Colorado is a cooperative publishing enterprise supported, in part, by Adams State University, Colorado State University, Fort Lewis College, Metropolitan State University of Denver, Regis University, University of Colorado, University of Northern Colorado, University of Wyoming, Utah State University, and Western Colorado University. ∞ This paper meets the requirements of the ANSI/NISO Z39.48– 1992 (Permanence of Paper). ISBN: 978- 1- 64642- 116- 9 (hardcover) ISBN: 978- 1- 64642- 117- 6 (ebook) https:// doi .org/ 10 .7330/ 9781646421176 Library of Congress Cataloging- in- Publication Data Names: Paulos, Michael H., editor. | Smith Hansen, Konden, editor. Title: The Reed Smoot hearings : the investigation of a Mormon senator and the transformation of an American religion / edited by Michael Harold Paulos and Konden Smith Hansen. Other titles: The investigation of a Mormon senator and the transformation of an American religion Description: Logan : Utah State University Press, [2021] | Includes bibliographical references and index. Identifiers: LCCN 2021001145 (print) | LCCN 2021001146 (ebook) | ISBN 9781646421169 (hardcover) | ISBN 9781646421176 (ebook) Subjects: LCSH: Smoot, Reed, 1862–1941—Political and social views. -
Looking Beyond the Borders of Mexico: Historian Andrew Jenson and the Opening of Mormon Missionary Work in Latin America
Bray and Neilson: Looking Beyond the Borders of Mexico 1 Looking Beyond the Borders of Mexico: Historian Andrew Jenson and the Opening of Mormon Missionary Work in Latin America Justin R. Bray and Reid L. Neilson On July 11, 1923, Assistant Church Historian Andrew Jenson met at the office of the First Presidency in Salt Lake City, Utah, to report on his four- month, twenty-three-thousand-mile expedition throughout Central and South America from January to May of that year. Jenson, the foremost representa- tive of The Church of Jesus Christ of Latter-day Saints to visit the countries south of the Mexican border since Elder Parley P. Pratt in 1851, had eager- ly waited for two months to give to Presidents Heber J. Grant, Charles W. Penrose, and Anthony W. Ivins his glowing assessment of Latin America as a potential missionary field.1 The journey through Latin America significantly differed from Jenson’s earlier overseas expeditions. Later described as “the most traveled man in JUSTIN R. BR A Y ([email protected]) is an oral historian for the LDS Church History Department in Salt Lake City, Utah. He received a BA in history and Latin American Studies from Brigham Young University in 2011 and is currently pursuing an MA in history at the University of Utah. REI D L. NEILSON ([email protected]) is managing director of the Church History Department. He received his BA in international relations from Brigham Young University in 1996. He also took graduate degrees in American history and business administration at BYU in 2001 and 2002, respectively. -
Benjamin Cluff Jr., 1893. Under the Leadership of Benjamin Cluff
Benjamin Cluff Jr., 1893. Under the leadership of Benjamin Cluff, Brigham Young Academy became a Church-sponsored university dedicated to both spiritual edification and scholarly accomplish- ments. While Cluff has received less attention from historians than his predecessor and successors, his contributions played a signifi- cant role in shaping BYU. Courtesy L. Tom Perry Special Collec- tions, Harold B. Lee Library, Brigham Young University. Shaping BYU The Presidential Administration and Legacy of Benjamin Cluff Jr. Brian Q. Cannon irtually every student and alumnus of Brigham Young University has Vheard of Karl G. Maeser and his legendary circle of honor. Maeser is commonly identified as BYU’s first president. Actually he and his prede- cessor, Warren Dusenberry, served as the first and second principals of Brigham Young Academy, an elementary and secondary school with an associated Normal Department for training teachers. A stately building overlooking Utah Valley is named for Maeser, and his statue graces a walk- way leading to the building. Far fewer students and alumni have heard of Maeser’s successor, Benjamin Cluff, the person who directed the institu- tion as it developed collegiate programs and was designated as a univer- sity.1 If they have heard of Cluff at all, it is generally in connection with his abortive quest to visit Book of Mormon lands and find Nephite ruins, an episode that began with fanfare and high hopes but ended in embar- rassment and adverse publicity for Cluff and the school. That episode has attracted disproportionate attention compared to Cluff’s more important contributions to BYU.2 Although his legacy is not well known, and although his successors George Brimhall and Franklin S. -
Imperial Zions: Mormons, Polygamy, and the Politics of Domesticity in the Nineteenth Century
Imperial Zions: Mormons, Polygamy, and the Politics of Domesticity in the Nineteenth Century By Amanda Lee Hendrix-Komoto A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in the University of Michigan 2015 Doctoral Committee: Professor Susan M. Juster, Co-Chair Associate Professor Damon I. Salesa, Co-Chair Professor Terryl L. Givens Associate Professor Kali A.K. Israel Professor Mary C. Kelley ii To my grandmother Naomi, my mother Linda, my sisters Laura and Jessica, and my daughter Eleanor iii Acknowledgements This is a dissertation about family and the relationships that people form with each other in order to support themselves during difficult times. It seems right, then, to begin by acknowledging the kinship network that has made this dissertation possible. Susan Juster was an extraordinary advisor. She read multiple drafts of the dissertation, provided advice on how to balance motherhood and academia, and, through it all, demonstrated how to be an excellent role model to future scholars. I will always be grateful for her support and mentorship. Likewise, Damon Salesa has been a wonderful co-chair. His comments on a seminar paper led me to my dissertation topic. Because of him, I think more critically about race. In my first years of graduate school, Kali Israel guided me through the politics of being a working-class woman at an elite academic institution. Even though my work took me far afield from her scholarship, she constantly sent me small snippets of information. Through her grace and generosity, Mary Kelley served as a model of what it means to be a female scholar. -
Journal of Mormon History Vol. 27, No. 2, 2001
Journal of Mormon History Volume 27 Issue 2 Article 1 2001 Journal of Mormon History Vol. 27, No. 2, 2001 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation (2001) "Journal of Mormon History Vol. 27, No. 2, 2001," Journal of Mormon History: Vol. 27 : Iss. 2 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol27/iss2/1 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. 27, No. 2, 2001 Table of Contents CONTENTS LETTERS vii ARTICLES • --Polygamy and Prostitution: Comparative Morality in Salt Lake City, 1847-1911 Jeffrey D. Nichols, 1 • --"Called by a New Name": Mission, Identity, and the Reorganized Church Mark A. Scherer, 40 • --Samuel Woolley Taylor: Mormon Maverick Historian Richard H. Cracroft, 64 • --Fish and the Famine of 1855-56 D. Robert Carter, 92 • --"As Ugly as Evil" and "As Wicked as Hell": Gadianton Robbers and the Legend Process among the Mormons W.Paul Reeve, 125 • --The East India Mission of 1851-1856: Crossing the Boundaries of Culture, Religion, and Law R. Lanier Britsch, 150 • --Steel Rails and the Utah Saints Richard O. Cowan, 177 • --"That Canny Scotsman": John Sharp and the Negotiations with the Union Pacific Railroad, 1869-1872 Craig L. Foster, 197 • --Charles S. Whitney: A Nineteenth-Century Salt Lake City Teenager's Life Kenneth W. -
A Most Influential Mormon Islander: Jonathan Hawaii Napela
fred e. woods A Most Infl uential Mormon Islander: Jonathan Hawaii Napela Two decades after the founding of The Church of Jesus Christ of Latter-day Saints (LDS) in 1830, Mormonism was introduced to the Hawaiian Islands. Unlike Catholics or Protestants, who had tried to reform the mother church, the message the Latter-day Saints pro- claimed was that the primitive Christian church had fallen into apos- tasy and that there had been a restoration of the gospel of Jesus Christ, which called for modern-day prophets and apostles. In the fall of 1850, Elder Charles C. Rich of the LDS Church Coun- cil of the Twelve Apostles called on a company of LDS (Mormon) gold miners working on the American River near Sacramento, Cali- fornia. The miners had been sent from Utah the previous year on a “gold mission,” an unusual decision in light of the fact that church president Brigham Young was strongly opposed to the Saints 1 run- ning off to California in the pursuit of riches. Yet he was willing to make an exception, for it was agreed that the Mormon missionaries would bring home to Utah whatever treasure they gleaned.2 Fred E. Woods is Professor of Church History and Doctrine at Brigham Young University and occupies a Richard L. Evans Chair for Religious Understanding. He has lectured exten- sively in the United States and internationally and has also been a visiting professor at BYU-Hawaii for several summers. During this period, he studied the life of Jonathan Napela and conducted intimate research on the story of interfaith collaboration at Kalaupapa. -
Brigham Young University
Coordinates: 40°15′3″N 111°38′57″W Brigham Young University Brigham Young University (BYU) is a private research university sponsored by The Church of Jesus Christ of Latter-day Saints (LDS Church) and located in Provo, Brigham Young Utah. The university is accredited by the Northwest Commission on Colleges and Universities.[9] Run under the auspices of the church's parent organization, the University Church Educational System (CES), BYU is classified among "R2: Doctoral Universities – High Research Activity" with "more selective, lower transfer-in" admissions.[10] The university's primary emphasis is on undergraduate education in 179 majors, but it also has 62 master's and 26 doctoral degree programs.[11] The university also administers two satellite campuses, one in Jerusalem and one in Salt Lake City. Students attending BYU agree to follow an honor code that mandates behavior in Former names Brigham line with LDS teachings, such as academic honesty, adherence to dress and grooming standards, abstinence from extramarital sex and homosexual behavior, and no Young consumption of illegal drugs, coffee, tea, alcohol, or tobacco.[12] Approximately 99 Academy [13] percent of the students are members of the LDS Church. The university (1875–1903) curriculum includes religious education, with required courses in the Bible (King James Version), LDS scripture, doctrine, and history,[14] and the university sponsors Motto No official weekly devotional assemblies with most speakers addressing religious topics.[15] motto[1] Sixty-six percent of students either delay enrollment or take a hiatus from their studies to serve as LDS missionaries.[16][17] An education at BYU is less expensive Unofficial than at similar private universities,[18] since "a significant portion" of the cost of mottoes operating the university is subsidized by the church's tithing funds.[19] include: BYU's athletic teams compete in Division I of the NCAA and are collectively known The glory of as the Cougars.