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Q&A with Gordon and Gary Shepherd for Jan Shipps: A Social and Intellectual Portrait May 27 2019

 

 

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Q: For those unfamiliar with Jan Shipps, what can you tell us about her and why she is important within Mormon studies?

A: In the mid-to-late 1970s, Jan Shipps began to emerge as an important new scholarly voice in Mormon history circles. She was not a Latter-day Saint (LDS), and she was a woman claiming the right of place in a field dominated by men. Yet she proved she could more than hold her own with the male scholars who constituted the inner circles of both the LDS-based Mormon History Association and its RLDS counterpart, the John Whitmer Historical Association. Her scholarly work was fresh and insightful, she rapidly ascended to positions of leadership and made meaningful organizational contributions within both groups, and she helped mediate differences between scholarly proponents of these two historically antagonistic camps of Mormonism. These men respected, accepted, and encouraged her. By the early to mid-1980s Jan’s reputation for unbiased and nonpolemical writing and speaking on Mormon topics also earned her the confidence of both the national media (who consulted her constantly for her take on news stories related to Mormons and the LDS Church) and upper echelon authorities of the LDS Church (who gave her unprecedented access to them and their views on the same topics). She was simultaneously instrumental in persuading many prominent religious studies scholars and American Western historians of the significance of Mormonism as a case study in their own disciplines that had previously trivialized or dismissed the serious study of Mormons, past and present. Her 1985 book, Mormonism: The Story of a New Religious Tradition, received widespread critical acclaim and cemented her reputation as an authoritative scholarly interpreter of both Mormon history and contemporary Mormon culture. In succeeding years, her reputation and influence remained strong, and she continued—well into her eighties—as an active scholar, mentor to a new generation of women historians, and as an organizational participant within the expanding field of Mormon studies that she had herself helped to legitimate.

Q: What made you decide to write a book about her?

A: Although the two of us are only marginally connected to Mormon history circles, we had known Jan professionally for a number of years. This connection was due mostly to Jan characteristically reaching out to people like us who demonstrated a manifest interest in the scholarly study of Mormonism from other perspectives (sociology in our case), and we were well aware of her important contributions to the related fields of Mormon history and Mormon studies. Five years ago, she invited us to her home in Bloomington to confer for two days on a then-current project of ours that she found interesting while soliciting our views on a current project of her own. Our natural inclination is to ask a lot of biographical questions in the process of interacting with other people, and we quickly became a lot more familiar with her as a person on this occasion (and on others that subsequently followed). We reflected on what a remarkable transformational story her life presented—a life that merited telling at least in terms of how she had transitioned from unpromising beginnings growing up in Depression-era Alabama, to entering into adulthood as a post-World War II housewife and mother without a college degree, to eventually emerge, in middle age, as a pre-eminent scholar of Mormonism. It didn’t take long for such reflections to crystallize into a conviction that we could, should, and would attempt to tell her story.

Q: Can you briefly explain what kind of analysis this book provides beyond a typical biography?

A: We have not tried to write a thorough, conventional biography that explores every known pertinent fact about our subject in detailing the full arc of her life. We call our project a “social and intellectual portrait,” laying out a basic summary of what we perceive as life-shaping experiences, personal characteristics, role model and mentor relationships, and environmental circumstances—from early childhood through mid-adulthood—that shaped, prepared, and eventually propelled Jo Ann Barnett into improbable prominence as Jan Shipps, the “outsider-insider” Mormon observer par excellence. We also make a detailed argument that Jan’s Mormonism: The Story of a New Religious Tradition merits inclusion with Fawn Brodie’s No Man Knows My History, and Juanita Brooks’s Mountain Meadows Massacre as the three most impactful scholarly books thus far written on Mormon topics. Hand in hand with this argument, we also show how Jan’s deep and extensive participation in professional academic circles—both Mormon and non-Mormon—significantly advanced the stature of Mormon studies as a legitimate and important field of scholarly inquiry. Finally, we suggest how Jan’s own evolving religious beliefs and attitudes regarding contemporary feminist issues have interacted with her understanding and interpretation of Mormonism.

Q: Give us a brief look into Jan Shipps background. When did she decide to start researching and studying Mormonism and what prompted her?

A: Jan arrived in Logan, Utah in the summer of 1960, accompanying her husband, Tony, who had just been hired as the new assistant head librarian at Utah State University. Jan was 30 years old, mother of an 8-year old son, had a number of credits earned at women’s colleges in Alabama and Georgia (but had not completed an undergraduate degree) and knew virtually nothing about Mormons. But she was naturally tolerant and curious about Mormons and immediately began to read as much as she could find about them, including Leonard Arrington’s Great Basin Kingdom (Arrington was then professor of history at USU but on sabbatical at the time). Jan registered for classes at USU to obtain teaching credentials so she could supplement the meager family income. She changed her degree from music to history to facilitate this aim and serendipitously took a historiography course from visiting professor, Everett Cooley (who was temporarily filling in for Arrington). Cooley recognized Jan’s potential as a student and gave her an assignment to research and write about a Mormon topic from primary source materials to which Cooley had access. Jan succeeded brilliantly in this assignment while pursuing a self-directed crash course in readings on Mormon history. When Tony was hired for a new library position the subsequent year at the University of Colorado, Jan opted to enroll in a master’s degree program in history at UC, again with the intention of gaining additional required credentials to become a public-school teacher. Given her recently acquired experience at USU, she chose to write a course paper on a Mormon topic and produced what later became her first published article: “Second Class Saints,” an analysis of Black Mormons. She followed up this paper by expediently writing on another Mormon topic for her master’s thesis, “The Mormons in Politics. 1839–1844.” When Jan was subsequently (and unexpectedly) encouraged by CU history faculty to continue graduate studies as a Ph.D. student, she was by now committed by intellectual passion and commitment (and not just convenience) to write her dissertation on “The Mormons in Politics: The First Hundred Years,” and to continue pursuing a scholarly focus on Mormon topics.

Q: Above, you heralded Jan Shipps’s 1984 book, Mormonism: The Story of a New Religious Tradition, as one of the most significant books in Mormon studies. For readers who are less familiar, can you give a brief description of her book and offer a few reasons for its significance?

A: In spite of Jan’s subtitle, “The Story of a New Religious Tradition,” the story she tells is not a conventionally detailed or comprehensive narrative of Mormon history and the organization of The Church of Jesus Christ of Latter-day Saints. Jan’s approach is to instead understand the rise of nineteenth-century Mormonism using comparative, analytical, and theoretical religious studies methods. While the seven chapters of her book can all be read as separate essays, combined they sustain a coherent thesis about the relatively rare emergence and organizational transformation of a new religious tradition in the context of nineteenth-century American history and religious culture. Jan’s central thematic argument requires that we not only consider early Mormonism in the context of American religious history but that we also see it in broader historical comparison to the rapid rise of Christianity as a new religious tradition from its initial incarnation as a Jewish sect. By new religious tradition, Jan means explicitly that the theological beliefs and associated religious symbols, rituals, and religiously mandated practices diverge so much from the parent religious tradition that they burst the bounds of the old and must be grasped as something fundamentally new and distinctive.

The insights about the emergence and subsequent development of Mormonism that Jan produced began with an analogy to early Christianity. Analogies are heuristic devices that stimulate possible solutions to unresolved problems or debated questions. The debated questions about Mormonism are: What kind of religion is it? Is it Christian or non-Christian? How and why did it emerge and spread so rapidly when and where it did in nineteenth-century America? How did it not only survive furious resistance as a perceived Christian heresy but ultimately flourish to become a rapidly expanding international religion in the twentieth century? And in the process of doing this, what kind of religion did it consequently become for its adherents both at home and abroad? These are the kinds of questions that concern Jan’s analysis of Mormonism and not merely a descriptive, chronological account of its history and most prominent leaders.

In short, Mormonism is not written to be either faith promoting or faith debunking. It is not a conventional history. It is a comparative and analytical treatise that positions Mormonism within larger historical, cultural and social contexts. It commanded the attention and respect of eminent scholars and conferred increased recognition and legitimacy on the scholarly field of Mormon studies. 

Q: You mentioned that Jan Shipps became a go-to expert for the national media whenever they covered a Mormon-related topic. How did Jan achieve this status? And how did her national media presence affect her relationship with the leaders of the LDS Church?

Jan not only became deeply involved with “insider” LDS and RLDS scholarly organizations (The Mormon History Association and the John Whitmer Historical Association), she also presented and published her work on Mormonism in a number of nationally prestigious outlets while simultaneously assuming active leadership roles in the professional organizations that sponsored these same scholarly conferences and journals (e.g., The National Historical Society, the Western History Association, the Center for American Studies, and the American Academy of Religion, among others). Prominent participation in these organizations gave national exposure to her scholarly work and advocacy of Mormon studies and garnered the attention of the media at a time that coincided with escalating interest in Mormons and the LDS Church due to such issues as Blacks and the priesthood, the Equal Rights Amendment, the Hoffman bombings, and the rapid growth and increasing influence of the LDS Church and prominent individual Mormons around the world. Given her growing reputation in national scholarly circles, It didn’t take long for the media to discover Jan as a non-Mormon expert on Mormons, who could provide unbiased but authoritative information and analysis on these and many other issues of interest. At the same time, through both local and national network sources, LDS Church officials reciprocally came to appreciate Jan’s unflagging promotion of detached but non-polemical scholarship on Mormon subjects. This appreciation was particularly facilitated through the savvy efforts of LDS Church Director of Press Relations and Public Communications, Jerry Cahill, to arrange Jan’s access to Church leadership as a mutually trusted bridge between them and national news outlets.  

Q: How did Jan's Methodist faith evolve through the years that she studied Mormonism? How do you feel her religious tradition affected her writings on Mormonism?

A: Jan grew up as a dutiful, simple believer but a not very pious Methodist. The most important religious principles she acquired from her childhood were tolerance of others’ religious beliefs and the notion that the primary purpose of religion was to help people in need. Her religious tolerance has matured into an active curiosity about diverse religious perspectives and genuine respect for the legitimacy of religious beliefs that are sincerely held in different religious traditions. This outlook came into its maturity as she studied Mormon history, beliefs, and practice—all completely unknown to her at the outset of her academic career. Jan’s detached, analytical, but respectful treatment of Mormonism’s beginnings and development as a new religious tradition was a hallmark of her early, acclaimed work. Ongoing, increased contact with ordinary Mormons, Mormon scholars, and LDS Church leaders have deepened her appreciation of Mormonism as a valid religious tradition. But she is not a convert to Mormonism and remains committed to the organizational expression of her Methodist beginnings. However, Jan’s private religious beliefs are more complicated, diverse, and universal than those proclaimed either by conventional Methodism or Christianity in general. She prays for others because she knows it brings them comfort. But Jan does not pray for herself, because she believes in her own ability to cope with life’s problems and in a just God who knows her heart.

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

A: We hope all readers will come to appreciate—as we did in conducting our research—the truly remarkable, utterly unanticipated unfolding of Jan Shipps’s life and career. This is a life that should inspire us all. But it should particularly inspire the aspirations of many young LDS women who struggle to strike a working balance between their deeply felt religious and family commitments and the full development of their intrinsic talents, potential to grow, and ability to see and take advantage of life opportunities on an equal par with men. And we hope readers with a scholarly interest in Mormon studies, particularly younger students and scholars whose awareness and interests have developed since the heydays of Jan’s seminal contributions, will become more appreciative of the foundational role Jan played in promoting Mormon studies as an important field of study.

Gary and Gordon Shepherd


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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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Dime Novel Mormons awarded Best Anthology at JWHA September 24 2018

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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

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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.

__________

[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.

 


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Q&A Part 2 with the Editors of The Expanded Canon: Perspectives on Mormonism & Sacred Texts September 11 2018

Edited by Blair G. Van Dyke, Brian D. Birch, and Boyd J. Petersen
276 pages, Paperback $25.95 (ISBN 978-1-58958-638-3)
Hardcover $35.95 (ISBN 978-1-58958-637-6)



Part 2: Q&A with Brian D. Birch
(Part 1)

Q: When and how did the Mormon Studies program at UVU launch?

A: The UVU Mormon Studies Program began in 2000 with the arrival of Eugene England. Gene received a grant from the National Endowment for the Humanities to explore how Mormon Studies could succeed at a state university. A year-long seminar resulted that included a stellar lineup of consultants and guest scholars. From that point forward, the Religious Studies Program has developed multiple courses complemented by our annual Mormon Studies Conference and Eugene England Lecture—to honor Gene’s tragic and untimely passing in 2001. The program also hosts and facilitates events for independent organizations and publications including the Society for Mormon Philosophy and Theology, the Dialogue Foundation, the Interpreter Foundation, Mormon Scholars in the Humanities, Association for Mormon Letters, and others.

Q: How is the UVU Mormon Studies program distinguished from Mormon Studies programs that have emerged at other campuses?

A: Mormon Studies at UVU is distinguished by the explicitly comparative focus of our work. Given the strengths of our faculty, we have emphasized courses and programming that addresses engagement and dialogue across cultures, faith traditions, and theological perspectives. Permanent course offerings include Mormon Cultural Studies, Mormon Theology and the Christian Tradition, Mormon Anthropology, and Mormon Literature. Our strengths lie in areas other than Mormon history, which is well represented at other institutions—and appropriately so. Given the nature of our institution, our events are focused first and foremost on student learning, but all our events are free and open to the public and we welcome conversation between scholars and nonprofessionals.

Q: How long has the annual UVU Mormon Studies Conference been held, and what have been some of the topics of past conferences?

A: As mentioned above, the Mormon Studies Conference was first convened by Eugene England in 2000, and to date we have convened a total of nineteen conferences. Topics have ranged across a variety of issues including “Islam and Mormonism,” “Mormonism in the Public Mind,” “Mormonism and the Art of Boundary Maintenance,” “Mormonism and the Internet,” etc. We have been fortunate to host superb scholars and to bring them into conversation with each other and the broader public.

Q: Where did the material for the first volume, The Expanded Canon, come from?

A: The material in The Expanded Canon emerged came from our 2013 Mormon Studies Conference that shares the title of the volume. We drew from the work of conference presenters and added select essays to round out the collection. The volume is expressive of our broader approach to bring diverse scholars into conversation and to show a variety of perspectives and methodologies.

Q: What are a few key points about this volume that would be of interest to readers?

A: Few things are more central to Mormon thought than the way the tradition approaches scripture. And many of their most closely held beliefs fly in the face of general Christianity’s conception of scriptural texts. An open or expanded canon of scripture is one example. Grant Underwood explores Joseph Smith’s revelatory capacities and illustrates that Smith consistently edited his revelations and felt that his revisions were done under the same Spirit by which the initial revelation was received. Hence, the revisions may be situated in the canon with the same gravitas that the original text enjoyed. Claudia Bushman directly addresses the lack of female voices in Mormon scripture. She recommends several key documents crafted by women in the spirit of revelation. Ultimately, she suggests several candidates for inclusion. As the Mormon canon expands it should include female voices. From a non-Mormon perspective, Ann Taves does not embrace a historical explanation of the Book of Mormon or the gold plates. However, she does not deny Joseph Smith as a religious genius and compelling creator of a dynamic mythos. In her chapter she uses Mormon scripture to suggest a way that the golden plates exist, are not historical, but still maintain divine connectivity. David Holland examines the boundaries and intricacies of the Mormon canon. Historically, what are the patterns and intricacies of the expanding canon and what is the inherent logic behind the related processes? Additionally, authors treat the status of the Pearl of Great Price, the historical milieu of the publication of the Book of Mormon, and the place of The Family: A Proclamation to the World. These are just a few of the important issues addressed in this volume.

Q: What is your thought process behind curating these volumes in terms of representation from both LDS and non-LDS scholars, gender, race, academic disciplines, etc?

A: Mormon Studies programing at UVU has always been centered on strong scholarship while also extending our reach to marginalized voices. To date, we have invited guests that span a broad spectrum of Mormon thought and practice. From Orthodox Judaism to Secular Humanists; from LGBTQ to opponents to same-sex marriage; from Feminists to staunch advocates of male hierarchies, all have had a voice in the UVU Mormon Studies Program. Each course, conference, and publication treating these dynamic dialogues in Mormonism are conducted in civility and the scholarly anchors of the academy. Given our disciplinary grounding, our work has expanded the conversation and opened a wide variety of ongoing cooperation between schools of thought that intersect with Mormon thought.

Q: What can readers expect to see coming from the UVU Comparative Mormon Studies series?

A: Our 2019 conference will be centered on the experience of women in and around the Mormon traditions. We have witnessed tremendous scholarship of late in this area and are anxious to assemble key authors and advocates. Other areas we plan to explore include comparative studies in Mormonism and Asian religions, theological approaches to religious diversity, and questions of Mormon identity.


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Q&A Part 1 with the Editors of The Expanded Canon: Perspectives on Mormonism & Sacred Texts August 29 2018

Edited by Blair G. Van Dyke, Brian D. Birch, and Boyd J. Petersen
276 pages, Paperback $25.95 (ISBN 978-1-58958-638-3)
Hardcover $35.95 (ISBN 978-1-58958-637-6)


Part 1: Q&A with Blair G. Van Dyke (Part 2)

Q: How is the Mormon Studies program at Utah Valley University distinguished from Mormon Studies programs that have emerged at other universities?

A: The Mormon Studies program at UVU is distinguished by the comparative components of the work we do. At UVU we cast a broad net across the academy knowing that there are relevant points of exploration at the intersections of Mormonism and the arts, Mormonism and the sciences, Mormonism and literature, Mormonism and economics, Mormonism and feminism, Mormonism and world religions, and so forth. Additionally, the program is distinguished from other Mormon Studies by the academic events that we host. UVU initiated and maintains the most vibrant tradition of creating and hosting relevant and engaging conferences, symposia, and intra-campus events than any other program in the country. Further, a university-wide initiative is in place to engage the community in the work of the academy. Hence, the events held on campus are focused first and foremost for students but inviting the community to enjoy our work is very important. This facilitates understanding and builds bridges between scholars of Mormon Studies and Mormons and non-Mormons outside academic orbits.

Q: Where did the material for The Expanded Canon come from?

A: The material that constitutes volume one of the UVU Comparative Mormon Studies Series came from an annual Mormon Studies Conference that shares the title of the volume. We drew from the work of some of the scholars that presented at that conference to give their work and ours a broader audience. Generally, the contributors to the volume are not household names or prominent authors that regularly publish in the common commercial publishing houses directed at Mormon readership. As such, this volume introduces that audience to prominent personalities in the field of Mormon Studies. It is not uncommon for scholars in this field of study to look for venues where their work can reach a broader readership. This jointly published volume accomplishes that desire in a thoughtful way.

Q: What are a few key points about this volume that would be of interest to readers?

A: Few things are more central to Mormon thought than the way the tradition approaches scripture. And many of their most closely held beliefs fly in the face of general Christianity’s conception of scriptural texts. An open or expanded canon of scripture is one example. Grant Underwood explores Joseph Smith’s revelatory capacities and illustrates that Smith consistently edited his revelations and felt that his revisions were done under the same Spirit by which the initial revelation was received. Hence, the revisions may be situated in the canon with the same gravitas that the original text enjoyed. Claudia Bushman directly addresses the lack of female voices in Mormon scripture. She recommends several key documents crafted by women in the spirit of revelation. Ultimately, she suggests several candidates for inclusion. As the Mormon canon expands it should include female voices. From a non-Mormon perspective, Ann Taves does not embrace a historical explanation of the Book of Mormon or the gold plates. However, she does not deny Joseph Smith as a religious genius and compelling creator of a dynamic mythos. In her chapter she uses Mormon scripture to suggest a way that the golden plates exist, are not historical, but still maintain divine connectivity. David Holland examines the boundaries and intricacies of the Mormon canon. Historically, what are the patterns and intricacies of the expanding canon and what is the inherent logic behind the related processes? Additionally, authors treat the status of the Pearl of Great Price, the historical milieu of the publication of the Book of Mormon, and the place of The Family A Proclamation to the World. These are just a few of the important issues addressed in this volume.

Q: What is your thought process behind curating these volumes in terms of representation from both LDS and non-LDS scholars, gender, race, academic disciplines, etc?

A: Mormon Studies programing at UVU has always been centered on solid scholarship while simultaneously broadening tents of inclusivity. To date, we have invited guests that span spectrums of thought related to Mormonism. From Orthodox Judaism to Secular Humanists; from LGBTQ to opponents to same-sex marriage; from Feminists to staunch advocates of male hierarchies, all have had a voice in the UVU Mormon Studies Program. Each course, conference, and publication treating these dynamic dialogues in Mormonism are conducted in civility and the scholarly anchors of the academy. Given our disciplinary grounding, our work has expanded the conversation and opened a wide variety of ongoing cooperation between schools of thought that intersect with Mormon thought.


Download a free sample of The Expanded Canon
Listen to an interview with the editors


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 at 7pm | Writ & Vision (Provo) | RSVP on Facebook
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Q&A with Newell G. Bringhurst for Saints, Slaves, and Blacks, 2nd ed. March 14 2018

302 pages, Paperback $27.95 (ISBN 978-1-58958-649-9)
Available April 10, 2018


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Q: When it was first published (1981), was Saints, Slaves and Blacks the first comprehensive book-length study published on the topic of race within Mormonism? Give us a timeline and little information behind your decision to write the book?

A: Yes, Saints, Slaves, and Blacks was the first comprehensive book-length study published on the topic of race within Mormonism. Although an earlier monograph, Stephen G. Taggart’s cursory Mormonism’s Negro Policy: Social and Historical Origins published in 1970, postulated that Joseph Smith implemented the black priesthood ban during the 1830s in response to Mormon difficulties in the slave state of Missouri. My own work which rejected Taggert’s limited “Missouri Thesis” is much more comprehensive. It took eleven years to complete, going through a two-stage process. The first stage involved producing a doctoral dissertation at the University of California, Davis, with the research and writing taking five years to complete, from 1970 to 1975. The second stage involved transforming the dissertation into a publishable book. This process involving further research and extensive re-writing that took another six years, from 1975 to 1981. Prompting my 1970 choice of this topic for a dissertation was the intense controversy surrounding the LDS Church’s priesthood and temple ban on black members, during the turbulent decade of the 1960s.

Q: What was the initial reception of Saints, Slaves, and Blacks when it was first published? Did its reception change over time?

A: Initial reception of the book can be best described as “mixed.” It attracted limited notice both within and outside the Mormon community. The Mormon Church’s owned-and-operated Deseret News completely ignored it, as did all other official LDS publications, including the academically-oriented BYU Studies. The book was the victim of bad timing given its publication a mere three years following the Church’s 1978 revelation that reversed the policy on race-based priesthood and temple restrictions. Mormons of all stripes were anxious to forget the now-embarrassing practice of black priesthood and temple denial, previously promoted as essential doctrine.

Reviews of the book were also mixed. On the negative side, one scholar, an active Latter-day Saint, who had written on black slavery in Utah, excoriated the volume for what he perceived as its “extreme anti-Mormon bias” claiming that it “continually [berated] Mormonism for blatant racism.” By contrast other Mormon academics offered a more measured response. Stanford J. Layton, then-editor of the Utah Historical Quarterly, praised the volume’s “heft and feel of scholarship …apparent on every page,” and a second, Lester E. Bush, Jr., who had written extensively on blacks within Mormonism, affirmed the validity of its central thesis—i.e. that the priesthood ban was the product of an emerging sense of Mormon “whiteness,” as contrast to the blackness assigned Cain, Ham, and other so-called Biblical counterfigures. Non-Mormon scholars also weighed in with generally positive evaluations pointing to the work’s “wealth of primary research,” and its “full discussion” of the “origins and development of Mormon racial doctrines.”

More recently other scholars who have written on race within Mormonism have affirmed the validity of the volume’s central thesis that the black ban emerged largely as the byproduct of an emerging sense of Mormon ethnic whiteness, wherein Latter-day Saints viewed themselves as a divinely chosen lineage—the literal descendants of the House of Israel, while proclaiming blacks a divinely cursed race given their alleged descent from accursed Biblical counterfigures—Cain, Ham, and Canaan.

Q: Briefly explain Mormon shifts in views on slavery from the time of the of the Saints sojourn in Missouri in the 1830s down to early 1850s in the wake Mormons’ migration to Utah or the Great Basin?

A: Latter-day Saint views on slavery dramatically shifted over the period from the 1830s to the early 1850s. Initial views on slavery as manifested through the pages of the Book of Mormon were in opposition, specifically asserting that “it was against [Nephite] law…” to hold slaves, while it was the dark, idolatrous Lamanites who practiced slavery.

From the formation of the Church in 1830 until 1844, Mormon attitudes toward slavery went through three distinct phases. Initially Joseph Smith and other Church leaders avoided any and all direct discussion of this increasingly controversial topic during the early 1830s. No mention was made of those Book of Mormon verses condemning slavery and/or human bondage. By the mid-1830s, however, the Church affirmed support for slavery in an official 1835 statement. Such change reflected an increased Mormon presence in the slave state of Missouri, a desire to carry the Mormon message to potential converts in the slaveholding South, and also by a desire to avoid identifying with the fledgling abolitionist movement.

By the early 1840s Smith and his followers shifted their position yet a fourth time, assuming a strong anti-slavery position, most evident during the Mormon leader’s abortive 1844 campaign for president. Motivating this change were two major factors. First was the Mormon’s forced expulsion from the slave state of Missouri in 1838–39. Second, the vast majority of church members hailed from non-slaveholding regions north of the Mason-Dixon line and from Great Britain, whereas a relatively limited number of new converts were drawn from the slaveholding South.

After 1844, Mormon attitudes toward slavery changed yet a fifth time, assuming a pro-slavery stance. Following the Mormon migration to the Great Basin, the Mormon-dominated Utah territorial legislature legalized the practice of black slavery, doing so at the direction of Brigham Young in 1852. Young’s rationale was driven by his belief in black racial inferiority, further reflected in his fateful decision to implement a ban of black priesthood ordination and temple ordinances.

Q: What were the primary reasons behind Brigham Young’s decision to impose the priesthood/temple restrictions on black Latter-day Saints?

A: Two major factors drove Brigham Young to implement the Church’s black ban by 1852. Most important was a developing sense of Mormon “whiteness,” wherein the Latter-day Saints identified themselves as divinely chosen people, reaffirmed by a belief that they were of Abrahamic descent, specifically the favored linage of Ephraim. Conversely these same Saints viewed blacks to be a divinely cursed race due to their alleged descent from the accursed Biblical counterfigures of Cain, Ham, and Canaan. The second factor motivating Young was his embrace of black slavery, which he considered divinely sanctioned. Thus, as Utah Territorial governor he called for its legalization—this occurring in 1852, thereby making Utah the only western territory to legalize black slavery. Furthermore, Young in calling for this statute claimed a divinely-sanctioned link between black servitude and black priesthood denial.

Despite the abolition of black slavery following the Civil War, the Church continued to deny its black members priesthood ordination and access to temple ordinances, such practice continuing until 1978. Several factors enabled Church leaders to both justify and perpetuate the practice. First, and perhaps most important, was acceptance of the historical myth that Joseph Smith was the actual author of the ban—such process starting immediately following the death of Brigham Young. Second was the use of the Pearl of Great Price as a scriptural proof text to justify the practice, specifically the crucial Book of Abraham verse suggesting that blacks were “cursed as pertaining to the priesthood.” A third factor was an increased sense of the Mormons’ ethnic self-identity as an “Israelite people” most favored by God. These same Saints further believed that they stood at the top of a divinely sanctioned ranking of all the lineages of humankind. Whereas blacks, as the accursed “seed of Cain,” stood at the bottom.

Q: What factors led to the rescinding of the priesthood/temple ban for black Mormons in 1978?

A: Several factors led to the lifting of the priesthood/temple ban in 1978. First of all, the ban was undermined by the Civil Rights movement, which gained momentum following World War II, reaching its peak in the late 1960s and early 1970s. Civil Rights activists assailed the ban in protests during the 1960s. A second factor involved the emergence of prominent critics within the Church who raised their voices in opposition to the ban. Particularly prominent were sociologist Lowry Nelson and Sterling M. McMurren, a University of Utah Professor and U. S. Commissioner of Education under John F. Kennedy. Thirdly, the increasingly offensive ban came under intense scrutiny thanks to the prominence of three Latter-day Saints as national political figures. They were Michigan Governor George Romney—a Republican Presidential contender in 1968, Stewart Udall, who served as Secretary of Interior from 1961 to 1969, and US Congressman Morris Udall, a major Democratic Presidential candidate in 1976.

Of primary importance in ending to the ban was a fourth development—the dramatic growth of Mormonism abroad, particularly in non-white regions of Asia, the South Pacific, and Latin America. The diversification of Mormonism’s racial ethnic composition undermined traditional Mormon white ethnocentric ideas and concepts used to justify the ban. The final push for change arrived with the emergence of Spencer W. Kimball as LDS Church President. Kimball was increasingly concerned about the Church’s limited ability to expand into those parts of the world with large non-white populations, most especially Brazil with its large bi-racial population and sub-Sahara Africa, overwhelmingly black. Thus, all the elements facilitating the lifting of the ban were in place by June 1978.

Q: How have Mormon attitudes on this topic changed over the past few years? How is this reflected in contemporary scholarship?

A: In recent years, Latter-day Saints of all stripes, from the Church’s top leaders all the way down to rank-and-file members have become increasingly willing to confront various aspects of Mormonism’s problematic racial past. The Church’s official “Race and the Priesthood” Gospel Topics essay issued in December 2013 reflects such openness. The essay ascribed the priesthood/temple ban to racism rather than divine revelation. It singles out Brigham Young as the primary author of the ban, motivated by the “racial discriminations and prejudice” of his day. The essay further repudiates the Church’s decades old teachings of divine curses placed on black people, and white racial superiority, and condemnation of interracial marriages.

Such openness has been further reflected in the flood of books and articles dealing with varied aspects of Mormonism’s problematic racial past; such works produced by a corps of outstanding scholars both within and outside of the Church. Most notable is a continuing stream of seminal studies produced over the past forty years. Among the most outstanding are those written individuals both within and outside the Church, most especially: Jessie Embry, Armand Mauss, Russell Stevenson, Angela Pulley Hudson, W. Paul Reeve, and Max Muller. The outpouring of significant scholarship on this topic shows little signs of abating any time soon.      

 

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