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Twelve Days of Kofford, Day 12: Ebook Flash Sale December 11 2018

 

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The 12 Days of Kofford Begins December 1st! November 27 2018

It's time for our annual Twelve Days of Kofford sales! Get a sneak peek at the deals coming your way beginning December 1st!

(Prices listed not reflective of discount until day of sale)
     
     
     
     
     
     

Black Friday Sales: Save 50% on select hardcovers and New Testament titles! November 19 2018

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Preview The Annals of the Southern Mission: A Record of the History of the Settlement of Southern Utah November 16 2018


The Annals of the Southern Mission:
A Record of the History of the Settlement of Southern Utah

by James Godson Bleak, Historian for the Southern Utah Mission
Edited by Aaron McArthur and Reid L. Neilson
Foreword by Elder Steven E. Snow


Download a preview here or view below.

James G. Bleak’s Annals of the Southern Mission (1900-1907) number 2,266 loose and lined pages and represent the finest early history of Southern Utah stretching from its initial Mormon settlement in 1849 into the early years of the twentieth century.

Bleak submitted the first portion of the history, numbering over 500 pages, to the Church Historian’s Office in April 1903. He submitted additional increments of the manuscript when he visited Salt Lake City, usually for general conferences. He delivered the final installment of his Annals to the Historian’s Office in October 1907. The complete holograph manuscript has been in the continuous custody of the Church History Department (formerly the Church Historian’s Office) ever since.

Carefully transcribed and annotated by Aaron McArthur and Reid L. Neilson, this important work provides a detailed historical, ecclesiastical, agricultural, governmental, and cultural record of Southern Utah in the latter half of the nineteenth century.

Available February/March 2019 in hardcover print.
Preorder and pricing available soon.


Free ebook offer: The End of the World, Plan B: A Guide for the Future November 08 2018

FREE EBOOK FOR NEWSLETTER SUBSCRIBERS

Book description:

Environmental decline, political gridlock, war and rumors of war, decadence, and immorality. The End of the World, Plan B traces the idea of the end, or destruction, of the world through a number of spiritual traditions. It shows that our present understanding of the “end game” has been distorted by a modern emphasis and demand on justice as the ultimate good. As an alternative to this self-destructive approach, Charles Shirō Inouye shows that in these traditions, justice is not the isolated end in itself that we ought strive for; rather it is taught in tandem with its balancing companion: compassion. Plan B is a hopeful alternative to our fears about how things are going.

“Inouye reminds us that justice is not enough and that obedience is not the currency of salvation. He urges us to recognize the limits of the law, to see that, severed from a willingness to compassionately suffer with the world’s imperfection and evanescence, our righteous hunger for balancing life's books will destroy us all.” — Adam S. Miller 


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Who is Lot Smith? Forgotten Folk Hero of the American West November 06 2018

 


WHO IS LOT SMITH?

LOT SMITH is a legendary folk hero of the American West whose adventurous life has been all but lost to the annals of time. Lot arrived in the West with the Mormon Batallion during the Mexican-American War. He remained in California during much the Gold Rush, and was later a participant in many significant Utah events, including the Utah-Mormon War, the Walker War, the rescue of the Willie & Martin Handcart Companies, and even joined the Union Army during the US Civil War. Significantly, Lot Smith was one of the early settlers of the Arizona territory and led the United Order efforts in the Little Colorado River settlements. What follows is a brief sketch of Lot's service in the Mormon Batallion and the experiences that shaped him.

Lot was reared by a hard-working Yankee father and a devoutly religious mother. His mother passed when he was fourteen. At the impressionable age of sixteen, Lot joined the Mormon Battalion in the Mexican-American War as one of its youngest members. His father passed before he returned to his family. Consequently, his experiences in the Mormon Battalion shaped his life significantly. The struggles of this heroic infantry march of two-thousand miles across the country embedded within him several valuable characteristics.

During most of the journey, his company marched with very scanty rations. Despite his teenage-boy-appetite, he learned that he could survive on almost nothing. At one point during the march, Smith and others were so hungry that they ate the bark from a pepper tree. It did not agree with Smith. Ever after, he never allowed pepper at his dining table. In later life, when he and the soldiers under his command suffered intense hunger during the Utah and Civil Wars, he knew how they felt and empathized. When neighboring Arizona colonists faced famine, he quickly came to their aid. When his own colonists had food shortages, he did not ration the provisions. He knew what near starvation felt like.

Lot Smith came to value the comfort of clothing and shoes in the absence thereof. As the battalion march continued, his clothing and shoes wore out. He had only a ragged shirt and an Indian blanket wrapped around his torso for pants. At the death of one of the soldiers, he gratefully inherited the man’s pants. His feet were shod with rawhide cut from the hocks of an ox. Ever after, he never took shoes for granted. It appears that he may have developed an obsession for them. Soon after his arrival in Utah Territory, he was known to have bought himself a pair of shoes that was outlandishly too large. He said that he wanted to get his money’s worth! Years later, he bought thirty pairs of shoes at a gentile shoe shop. When he saw the astonishment of the shopkeeper, he said, “If these give good service, I’ll be back and buy shoes for the rest of my family!” He frequently carried an extra pair of shoes. In at least two recorded instances, he gave an extra pair of shoes to grateful men who were in desperate need. He knew how feet with no shoes felt—sore, bruised and cut.

Several times the battalion marched miles and even days with no water. One of the more fortunate times, the soldiers found rainwater in wallows mixed with buffalo urine and dung. Only a few sickened. Once after marching two days without water, they were promised water at the end of their march, only to find that there had been water, but the officers and their mounts had finished it off. The troops crowded around the moist hollow and dipped with spoons and sucked through quills for a mouthful of water. Another time after a more than two-day waterless march, Smith helped dig for water. He was then asked to carry a keg of water back to the soldiers, who had been too weak to continue, with strict orders to start with the farthest soldier. He passed the first few but could no longer pass his pleading thirsty comrades. Compassion became one of his strong characteristics. Yet he also learned obedience—strict obedience. For his disobedience, he was tied to the back of a wagon to walk in trying and humiliating circumstances. Throughout his life, he expected firm obedience of himself and from those he led in war, those he led in colonizing, and those within his family.

Smith developed endurance during the Mormon Battalion march. He carried a shoulder load of paraphernalia, walked as many as twenty-five miles or more each day—sometimes dragging mules through the heavy sand. There was no stopping—and absolutely no pampering. When the going got rough, he had to keep going. He suffered extreme heat and freezing nights on the deserts.  Through all of these challenges, he learned to laugh at the hardships and to maintain a happy optimistic view of life. He emerged from the Mormon Battalion as a young man who knew he could do hard things.

It is not known how skilled Smith became with a gun during his battalion march, but during his later years in Arizona, he was known to be an expert marksman who could shoot accurately even from the hip. Every morning he took a practice shot. Navajos and Hopis would come from miles around to challenge him. He gained a reputation of the most feared gunman in Arizona.

Smith faced many life-threatening ordeals throughout the rest of his life. Many different kinds of hardships would test his endurance. He faced them with courage, a trust in God, and an upbeat attitude. His example inspired those who followed him. As a significant and beloved military leader, he knew how to succor those under his command. One who served with him in the military said, “We loved him because he loved us first.”

Lot Smith learned many valuable life lessons on the Mormon Battalion march that served him well. Yes, he rid his table of hot pepper—and he should have done away with something else hot—his temper!


Talana S. Hooper is a native of Arizona’s Gila Valley. She attended both Eastern Arizona College and Arizona State University. She compiled and edited A Century in Central, 1883–1983 and has published numerous family histories. She and her husband Steve have six children and twenty-six grandchildren.

 


Lot Smith recounts the Mormon frontiersman’s adventures in the Mormon Battalion, the hazardous rescue of the Willie and Martin handcart companies, the Utah War, and the Mormon colonization of the Arizona Territory. True stories of tense relations with the Navajo and Hopi tribes, Mormon flight into Mexico during the US government's anti-polygamy crusades, narrow escapes from bandits and law enforcers, and even Western-style shoot-outs place Lot Smith: Mormon Pioneer and American Frontiersman into both Western Americana literature and Mormon biographical history.

Available in hardcover, paperback, and ebook

Q&A with Talana S. Hooper for Lot Smith: Mormon Pioneer and American Frontiersman November 01 2018

 

 

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 Q: Give us some background into this book. How did it come together?

A: My grandfather James M. "Jim" Smith was the youngest of Lot Smith's fifty-two children. Since Lot Smith was killed by a renegade Navajo six months before my grandfather's birth, my Grandpa James sought his entire life to learn all he could about the father he never knew. He soon discovered that his father had lived a life which generated myths and legends. He obtained many firsthand accounts which were most often tinged with admiration and love—yet not all were complimentary. Jim Smith's oldest son, my father Omer, recorded the stories and enlisted the help of my mother Carmen to more completely research Lot Smith's history in libraries around the country. When Omer unexpectedly passed, Carmen continued to research, interview, and compile for another thirty years. However, by her mid-nineties, her eyesight had failed enough so that even with her magnifying glass she could no longer see her computer screen well enough to continue. I knew that Lot Smith's life story was too compelling and valuable to be lost. With her blessing and help (while she was still able), I began working to bring the biography together for publication.

Q: For readers who are unfamiliar with Lot Smith, can you give us a basic background of who he was?

A: Lot Smith, a man with a fiery red beard and a temper to match it, experienced firsthand many of the significant events in the early history of The Church of Jesus Christ of Latter-day Saints. His life was one adventure after another. He joined the Mormon Battalion at the age of sixteen and participated in the California Gold Rush. The life lessons he learned during the Mormon Battalion prepared him for a life of service—many times grueling—for the Church and his fellowmen.

Smith continued his military career. His reputation of fearlessness became widely known as a member of the Minute Men Life Guards—the cavalry that defended the Latter-day Saints in the Rockies from Indians. He was a captain of the Life Guards who rescued the Willie and Martin Handcart Companies. Major Smith served a critical role in defending his fellow Saints from what seemed certain annihilation by the US Army by burning their supplies and wagons in the Utah War. For that act, he was hailed as a hero by the Saints, but indicted for treason in the US courts. After Smith fought in the Walker War, he was appointed as a captain in the US Army to guard telegraph lines and mail routes during the American Civil War. During that service, he and his men endured a harrowing, life-threatening chase after unknown Indians who had stolen two hundred horses. Readers will enjoy several interesting trips with Brigham Young when Smith served as an escort guard. Smith lastly served as Brigadier General in the Black Hawk War and then served a mission in the British Isles.

In 1876 Brigham Young called Smith to lead colonization in the Arizona Territory. Young charged Smith to establish the United Order and to befriend the Indian tribes. Both these directives brought more adventures as they struggled to secure a mere livelihood. Smith served as Arizona's first stake president, and his Sunset United Order provided a way station for others colonizing in New Mexico, Arizona, and Mexico. Smith also helped lead Church colonization in Mexico—another ordeal.

Smith was one of the most feared gunmen in Arizona. He several times drew his gun on men meaning harm but pulled the trigger only once. Besides defending his rights as a stockman, he vowed he would never be arrested for polygamy and narrowly escaped arrest many times. His untimely death came from a shot in the back by a renegade Navajo.

Q: Can you give us a scene from Lot Smith's life that you found particularly interesting?

A: It is difficult to choose just one scene from Lot Smith's life to share. I considered the incident when one of his men was accidentally shot during the Utah War or the rescue of the Martin Handcart Company. I remember the death-defying chase up the Snake River in the Civil War. And then I consider the time when he had a shootout with a man hired to kill him. All are incredible events! And yet, I choose simple episodes Smith shared with his sons.

While Smith lived in Arizona, the federal marshals increased their efforts to arrest any polygamists. Smith had four wives in Arizona, so he was a target. He was always on the alert and evaded arrest many times by riding a fast horse and carrying a fast gun. One time when Lot and his sons were shucking corn in the field, a marshal appeared some distance away. Smith told his boys to shock him up in the corn. When the officer rode up, the boys greeted him cordially. The officer never did figure out how Smith escaped the area!

On another occasion, Smith was traveling with his son Al in a wagon. Lot looked up the road to see a man on horseback and said to Al that it looked like a U.S. Marshal. Since Lot was convinced that no deceit could enter the Kingdom of God, he wanted all his posterity to be honest and truthful at all times—even in the face of danger. So when he saw the marshal, he told his son to stay in the wagon and not to lie, or he'd skin him alive. Lot took his gun and hid behind a bush. The officer approached and asked Al if he were Lot Smith's son. Al replied that he was. Then the officer asked where his father was. Al replied, "Right behind that bush beside you." The officer didn't look; he feared Smith's gun. He merely said, "Well, you tell him that I passed the time of day with him," and said good-bye.

Q: There are a lot of myths and legends that surround Lot Smith. Can you talk about a couple and set the record straight?

A: Several preposterous stories have been attributed to Lot Smith—probably because of his reputation as a rough character with a strong personality, and an expert gunman which caused people to fear him. One widespread myth was that he was involved in the Mountain Meadows Massacre. How could Smith, the hero of the Utah War, be in Wyoming and southern Utah at the same time? Yet the myth persisted, and newspapers printed at his death that he was involved in the massacre.

One of the most oft-repeated myths of Lot Smith was that he branded his wives. It was so widely believed that at the death of his wife Jane in 1912, people still speculated if she had been branded.

The myth followed Smith to Arizona. Children of his last wife, Diantha, were told that their mother had been branded. The real story of Smith "branding his wife" involved his second wife Jane after his first wife Lydia had left. While Lot and two of his friends were branding near his home in Farmington, Jane was preparing dinner for her husband and the guests. Jane needed eggs. She went out and spied some eggs in the manger where she couldn't reach without entering the corral. Jane knew that Lot's stallion chased and bit anyone but Lot, but the stallion seemed to be dozing in the far corner of the corral. She reasoned that she could sneak in unnoticed. However, the stallion was not as drowsy as she has assumed. He jerked up his head, shrieked, and charged Jane. Without dropping his branding iron, Lot jumped and ran between his wife and the stallion. When she ducked to go under the fence, he pushed her through with the branding iron. The men at the branding fire watched as Jane twisted to check her nice skirt that she wore for company. The branding iron had cooled enough that it didn't even scorch it. One of the men laughed and said, "That's one that won't get away from you; she's branded!"

Lot, who loved to entertain and enjoyed a sense of humor, was partially responsible for starting the myth. In church meetings after this incident, he arose to bear his sincere testimony. Along with recounting his blessings, he was heard to say on more than one occasion, "And anything I own, I brand—including my wife!"

Q: What do you hope readers will take away from reading this book?

A: Most of all, I want readers of the Lot Smith biography to enjoy the incredible and fascinating life of Lot Smith. His life was one thrilling adventure after another! Since his life entwined significant events in the early history of The Church of Jesus Christ of Latter-day Saints, I hope that readers get an up-close perspective of some of these events.

I hope readers learn through Lot's experiences that trials and hard circumstances can refine us. When Lot was in the Mormon Battalion, he experienced periods of no food, no water, no shoes, and scanty clothing. His compassion for others in similar situations was born. He was always generous to the poor and could never turn away anyone who was hungry even when food was scarce. It seems he often carried an extra pair of shoes to give away freely.

Lot's strong leadership in the colonization of the destitute Arizona Territory in the United Order was phenomenal. Through hard work and wise leadership, the colonists avoided starvation and established homes. I want readers to more fully realize and understand some of the sacrifices our forefathers made to settle the frontier land for future generations.

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Flash Sale: 40%-63% off Mormon theology titles! October 25 2018

Friday, Oct 26 through Monday, Oct 29. Theology titles by James McLachlan, Blake Ostler, Adam Miller, Joseph Spencer, James Faulconer, Jacob Baker, Blair Van Dyke, Loyd Ericson, Charles Inouye, Charles Harrell, Robert Millet, and more...

Dime Novel Mormons awarded Best Anthology at JWHA September 24 2018

Congratulations to Michael Austin and Ardis E. Parshall for Dime Novel Mormons winning the Best Anthology Award at the 2018 John Whitmer Historical Association meeting!

To celebrate the award, we are offering all titles from the Mormon Image in Literature series for 30% off from Sep 24 through Sep 28. Use discount code DIMENOVEL at check out to get the discount.*

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Book of Mormon Flash Sale: 40%-64% off! September 20 2018

Friday, Sep 21 through Monday, Sep 24
In commemoration of Joseph Smith receiving the golden plates on September 22, 1827, we are pleased to offer a sale on the following Book of Mormon titles:*

 

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Preview Lot Smith: Mormon Pioneer and American Frontiersman September 12 2018


Lot Smith:
Mormon Pioneer and American Frontiersman

By Carmen R. Smith and Talana S. Hooper

Download a preview here or view below.

Lot Smith: Mormon Pioneer and American Frontiersman is the comprehensive biography of Utah’s 1857 war hero and one of Arizona’s early settlement leaders. With over fifty years of combined research, mother and daughter co-authors Carmen R. Smith and Talana S. Hooper take on many of the myths and legends surrounding this lesser-known but significant historical figure within Mormonism.

Lot Smith recounts the Mormon frontiersman’s adventures in the Mormon Battalion, the hazardous rescue of the Willie and Martin handcart companies, the Utah War, and the Mormon colonization of the Arizona Territory. True stories of tense relations with the Navajo and Hopi tribes, Mormon flight into Mexico during the US government's anti-polygamy crusades, narrow escapes from bandits and law enforcers, and even Western-style shoot-outs place Lot Smith: Mormon Pioneer and American Frontiersman into both Western Americana literature and Mormon biographical history.

Available November 13, 2018, in print and ebook.
Preorder the volume here.


Q&A with Laura Rutter Strickling for On Fire in Baltimore: Black Mormon Women and Conversion in a Raging City September 11 2018

On Fire in Baltimore is more than just the personal stories of Black women who converted to Mormonism. Against the background of a city known for its racial and economic inequality, these devout women of color tell stories of drug addiction and rape, of nights spent in jail and days looking for work, and of single motherhood and grief for lost children. Yet, their stories are also filled with visitations from heavenly beings, dreams of deceased mothers, protection from violence, and missionary messengers. They share how they reconcile their membership in a historically White church that once denied them full membership because of their race. Laura Rutter Strickling takes the reader on an intimate journey where Black and White racialized lives meet, where she is compelled to question how her own whiteness has impacted her perspective, and where an unquenchable spiritual fire burns bright in a raging city.

 

Available October 9, 2018, in print and ebook

Pre-order your copy



Q: Will you give us a little background into your formal education and how it relates to this book.

A: I received an undergraduate degree from Brigham Young University way back in 1977, then, twenty years later, completed post-baccalaureate work in Spanish at Augusta State University. In between this time, our family of six lived in southern Spain for seven years where the kids attended Spanish schools in Rota, across the Bay of Cádiz. Later, back in the States, I taught high school Spanish in North Carolina until our four kids left home, then went on to do graduate work. I received an M.A. from the University of Maryland Baltimore County in Intercultural Communication, and a Ph.D. in Sociocultural Linguistics. My doctoral research focused on the impact of educator's attitudes toward students who speak African American English, and I developed a model that explains the process of reframing a linguistic mindset. This model shows that standard language ideology (in this case, the belief that Black English is poor English, instead of a language variation) is not easily modified, but requires incremental training, and the implementation of linguistically aware practices followed by analysis. I also completed a two-year post-doctoral position in Urban Education in Baltimore where we evaluated the efficacy of Turnaround interventions in low performing schools. In terms of writing On Fire in Baltimore, my academic preparation provided me with an interdisciplinary theoretical foundation regarding language, race relations, and intercultural difference; and living in the city provided me with day to day experience in an interracial neighborhood.

Q: How did this study come together and what were your goals with it?

A: Well, come together is probably a good description because it implies a process. Qualitative research can be fluid and take on twists and turns as the research unfolds. I began a study focused on recording the life and conversion of the African American women in my congregation—an endeavor that spanned over ten years and resulted in twenty-five recorded interviews and four hundred pages of transcription. But the interviews were more than data collection; they opened the door to sisterhood and sojourn into the Black community. Sitting side by side in their living room or at the kitchen table, these women would draw me into their narrative with Black vernacular, laughter, and tears. More than once I would find myself holding their hand as their eyes welled up from painful memories or smiling at their sarcasm as they described a family member. And my association did not end with the interviews; the women would invite me to family celebrations and birthdays or ask for rides across town to pick up prescriptions. They would call me out of the blue because they “had a feeling,” then tell me another story about their lives. These church sisters also let me know that they were interested in my work. “How are the stories coming?” some would ask as they passed me in the church halls. “We are praying for you,” they would tell me as the unfinished book advanced from months to years.

But our time together was not always easy; sometimes there were tense moments that were difficult to navigate. Sometimes I would find myself in a racialized snare that I could not resolve by intuition. A feminist theoretical approach obligated me to be mindful of these emotions and enabled me to adopt a reflective process aimed at exposing my biases and questioning my responses. It provided me with the theoretical underpinning to acknowledge that, as a researcher, I would naturally affect the research I do, but also, in the process, I would be affected by it. Keeping this in mind, I documented the evolution of my thoughts as I interacted with these Black women and as I attempted to peel back the layers of my racialized assumptions.

Q: You mentioned that what began as a linguistic study quickly turned into racially-entangled conversion narratives. Can you explain that a little further?

A: What I’m saying is that intersectionality became clearer to me. By intersectionality, I mean that socially constructed categories such as, race, class, and gender-hierarchy interrelate and come together to impact the degree of marginalization or healthy acceptance into a society. You cannot separate these Black women’s marginalized lives from their conversion stories. For example, Delilah talks about “the worst time in her life” when her husband pushed her to the floor, then held a gun to her head. After that, he beat her up, so she left him. Alone and without food for her children or electricity for the house, she went to her Baptist Church seeking help. Instead of help, she ended up losing twenty dollars. In anger and without resources, she yells at God, telling him that she would not go to church anymore—God would have to send a church to her. A few days later, she says “two White boys came knocking at my door, and I wondered, what are these White boys doing in this Black neighborhood?” Delilah says that her life changed after baptism into the Church of Jesus Christ.

But once Black women join the Latter-day Saints, they also have to reconcile that the Church denied them full access to full membership before 1978. Their membership was yet another layer of marginalization. The women in On Fire in Baltimore each have their own way of explaining the reason for this lack of access. Delilah, for example, researched the story of Black Mormon pioneer, Jane Manning James, and found comfort in Jane’s fortitude.

Q: Can you provide one or two specific examples from the book of stories that stood out to you in particular?

 A: Every one of these Black sisters’ stories impacted me, but I can offer two examples. The first is found at the beginning of the book and was an experience that left me deeply reflective as to where I would take my work. In this excerpt, I am interviewing Ruth:

"I love doing these interviews," I explain, taking a stab at getting the interview started, "because I feel like the sisters are with me every day when I listen to their recorded voices and transcribe their words." Ruth smiles at me and nods her head, and I'm feeling confident in the work I'm doing. But my satisfaction is short lived, and I am quickly reminded of how fragile the interview process can be. With my next comment, I fall from academic grace onto uncertain interview ground. I tell Ruth that I have run across colleagues who were surprised to learn that there were African American Mormon women in Baltimore, and that they were interested in hearing their conversion stories. Without a hint of accusation and with her customary mild voice, Ruth asks, "Are you only interviewing African American women? Because I'm not African American. My father was White and my mother was Native American."

I catch my breath for one speechless moment as a wave of panic washes over me. I had assumed Ruth's racial identity. After years of theoretical study regarding the hegemonic construction and social complexities of identity, culture and race--how had I done that?

This experience sent me on a four-month journey researching race--in particular, the racialization of America and the formation of whiteness.

The second excerpt is found toward the end of the book and shows the reader how this work is more than a series of interviews or a collection of conversion stories. It illustrates how my life became intertwined with the Black sisters in my congregation. At the time of this story, I was the choir director and Clara was a member of the choir:

“[A]s I went to sit down Clara appeared out of nowhere. ‘Could we meet together for ten minutes some time?’

Thinking that this must be a question about the choir, I answered, ‘How about now?’ and followed her out the chapel door into the hall. But when she kept on walking, I realized that she must have wanted to meet more privately. Clara led me into a classroom and closed the door.

‘Can we have a prayer?’ She was asking me. In the split second that I automatically said yes, I was also wondering which one of us would be praying and for what purpose. But I was not left to ponder long because Clara immediately grabbed my hands, facing me. She pulled me close and started praying out loud in a strong voice. But she had crossed her arms in front of her chest so that she was holding onto my hands, right to right and left to left. I did not hear what Clara was saying at first, because I was trying to figure out the meaning of this hand position.

She was praying for me. ‘Heavenly Father, thank you for Sister Strickling. She was inspired to come today. Help heal her with the treatment she is going through. Thank her Heavenly Father. Heal her. Heal her Heavenly Father.’”

Q: In what ways did this study challenge your view of whiteness, and how race impacts your own perspective?

A: Generally, we do not become “raced” until we experience a racialized encounter. In other words, because race is a social construct, we are not aware of our whiteness, blackness, or browness, until someone’s behavior points it out. Several of the Black women in this book told me that they did not realize they were Black until they got their first paycheck and went shopping only to be told that Black people could not try on clothes in that store. Growing up in rural Oregon, I did not have many racialized experiences, and living in Spain, I viewed my day to day encounters with Spaniards in terms of cultural or linguistic difference. Baltimore was a good place for me to learn about racialized behaviors.

A: What are you hoping that readers will gain from this book?

That the last shall be first and the first shall be last. In other words, I'm hoping that these stories will inspire readers of all races to question their assumptions. Lorraine Hansberry, author, and the first Black playwright to write a play that was performed on Broadway, said: [Do you want to know about] love . . . and life? Ask those who have tasted of it in pieces rationed out by enemies . . . Ask . . . those who have loved when all reason pointed to the uselessness and fool-hardiness of love. Out of the depths of pain we have thought to be our sole heritage in this world—oh, we know about love! Perhaps we shall be the teachers when it is done.[1]

Today, social discourse on race and racism persists, in the news, on talk radio and social media, but how do we go about being the teachers and the students that Hansberry described? What quality of relationship would foster this reciprocity? This book is really the beginning of that discussion.

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[1] Lorraine Hansberry, To Be Young, Gifted and Black: A Portrait of Lorraine Hansberry in Her Own Words, 104. Hansberry (1930–1965) playwright and author, wrote A Raisin in the Sun (1959) and was the first Black playwright to write a play that was performed on Broadway.

 


Preview a sample of On Fire in Baltimore


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