Have you been wondering where to go to find out what all is going on in Mormon Studies? Now you know: MormonConferences.org, just launched today, keeps track of all the major public events in Mormon Studies and lists them all on one calendar
For those in the Provo area:
How do ‘we’ as Mormons learn to view ‘others’? We can try to answer this question from the angle of various approaches to the concept of “gospel culture”.
The following is part of a larger study on the concept of “gospel culture”, which I have been working on. In a previous post I presented the question “How American is the Church?”, which yielded very interesting comments. For the present post I excerpted some further parts on culture and Mormon identity, with various questions to the reader.
For those interested in the BYU summer seminar, I’ve revised the post, adding the titles of and abstracts for the papers.
The annual summer symposium, this year “Joseph Smith and His Times,” will be held on Thursday, August 9, 2007. The symposium will feature papers by twelve summer seminar fellows on the theme “Mormon Thinkers, 1890-1930,” covering topics ranging from the influence of Herbert Spencer on Mormon thought to Mormonism and Modernity.
It might seem that there are few Hegelians in the world today.
In this excellent post, Rosalynde talks about the gender differences in subject material among Deseret Book writers. This renews the discussion brought up by Taryn Nelson-Seawright on the same difference existing in other Mormon outlets. Explanations abound for this phenomena, ranging from differing preferences to piggy discrimination, but most of them are sort of boring. Here’s one that is at least slightly more interesting:
The Mormon Social Science Association, under the direction of editors John Hoffman, Cardell Jacobsen, and Tim Heaton of BYU’s Department of Sociology, is currently putting together a volume of essays that retrospectively assess O’Dea’s 1957 classic The Mormons.
Thomas F. O’Dea’s The Mormons (1957) is a classic text in Mormon studies. So much that the Mormon Social Science Association is currently putting together an edited volume
I’ve talked about authority a few different times, but I thought I should try writing something up as a post. So here’s a version comparing it to roulette:
Twelve years ago my family piled in a rented RV and drove cross-country to attend a wedding reception for my older brother and his wife in Minnesota. On the way we stopped at the church history sites in Missouri, including Independence, Liberty Jail, and Far West.
Market Dominant Minorities
Can you really understand what the Restoration is if you don’t have your mind around what the Great Apostasy was?
David O. McKay presented a dramatic contrast to his predecessors: an athletic, movie-star-handsome, clean-shaven figure who often wore a white double-breasted suit; contrasted to the dark-suited, bearded polygamists (or, in the case of George Albert Smith, son of a polygamist) who preceded him as Church President ever since Joseph Smith. In an age prior to professional image-makers, he instinctively grasped the importance of appearance, and coupled it to the substance of a professional educator to become an icon of Mormonism whose persona did much to change the negative image of the Church in much of the world.
Here are some reflections on the second session, “Joseph Smith and the Recovery of Past Worlds.” (web archives on lds.org) I have tried to give just enough summary to support my reflections on how it went as a dialogue. Main speaker Terryl Givens described Joseph Smith as an explorer and re-discoverer of ancient worlds.
I went to this past weekend’s conference not so much to hear any of the particular talks as to see what sort of exchange they formed. Interreligious dialogue is one of the most difficult things there is, to do well. Here are some notes on the conference as an occasion for such dialogue, and a stepping stone toward better dialogue in the future.
The Library of Congress conference on Joseph Smith deserves more discussion. Here are some key links for your reference.
Yesterday the postman delivered the latest installment in the collected works of Hugh Nibley, volume 15, Apostles and Bishops in Early Christianity. At a modest 254 pages, the volume has quite a bit to say about church history, record keeping, authority, change and apostasy. It may have even more to say about the life-cycle of Mormon Studies.
The most recent issue of the FARMS Review has arrived, and it finally contains my article, “‘Secret Combinations’: A Legal Analysis”. I actually wrote this article two years ago, so it has been a while in coming. It is fun to finally see it in print. The article is essentially apologetic. I am trying to respond to the claim that the phrase â€œsecret combinationâ€? was exclusively associated with Masonry in Joseph Smithâ€™s time and that as author of the Book of Mormon Joseph was producing, among other things, an anti-Masonic pamphlet. The real question, of course, is why I would bother with such a project in the first place.
I suspect that I am destined to spend my life feeling inferior to those with Ph.D’s. The summer after my junior year in college, I worked for a law professor and decided that he had about the coolest job in the world. I have been working toward an overpaid tenured sinecure at a law school ever since. One of the disadvantages of pursuing the law is that I am more or less condemned to perpetual dilettantism, constantly dabbling in the disciplines of others. I try to overcome these nagging insecurities by reading books, but I find that this is not working. I am still basically ignorant about pretty much everything. And it looks as though this condition is likely to continue for the foreseeable future.
Last week, I got my copy of the summer issue of Dialogue in the mail, and it left me scratching my head at the editorial practices (and politics) in Mormon studies. In particular, I was puzzled by the sudden facination with Quakerism.
In her fascinating post on ambivalence, Melissa suggests that ambivalence may be an endangered theological virtue among Mormons. “Endangered” because we tend to valorize those without religious ambivalence and lack examples of healthy and productive ambivalence. “A virtue” because Melissa suggests that it is theologically productive. By this, I take it that she means that ambivalence leads to questioning, analysis, synthesis, and revelation. I am doubtful.
Some time ago, Richard Bushman wrote an essay entitled “The Colonization of the Mormon Mind.” In it he argued that Mormons who have looked at the Mormon past have largely adopted the attitudes of those who colonized and ultimately dominated 19th century Mormondom. Hence, we tend to view things like “theo-democracy” and plural marriage as embarrassments and see nuclear, vaguely Victorian looking families as good, mirroring the attitudes of the federal officials who crushed Mormon peculiarity in the 19th century. The hip and lit crit amongst us will recognize the influence of Edward Said in Bushman’s argument. In his book Orientalism, Said argued that Western “experts” on the Middle East constructed a vision of Arabs and Muslims as deceitful, lustful, childish, backward, etc., which Middle Eastern intellectuals then adopted as their own. As Bushman frankly acknowledges, he is applying Said’s ideas to Mormonism. Bushman the Historian focused his analysis on Mormon understandings of their own past, but I think that…