A compelling history of the 1846 Mormon expulsion from Illinois that exemplifies the limits of American democracy and religious tolerance.

When members of the Church of Jesus Christ of Latter-day Saints (known as Mormons) settled in Illinois in 1839, they had been persecuted for their beliefs from Ohio to Missouri. Illinoisans viewed themselves as religiously tolerant egalitarians and initially welcomed the Mormons to their state. However, non-Mormon locals who valued competitive individualism perceived the saints‘ western Illinois settlement, Nauvoo, as a theocracy with too much political power. Amid escalating tensions in 1844, anti-Mormon vigilantes assassinated church founder Joseph Smith and his brother Hyrum. Two years later, the state expelled the saints. Illinois rejected the Mormons not for their religion, but rather for their effort to create a self-governing state in Nauvoo.

Mormons put the essential aspirations of American liberal democracy to the test in Illinois. The saints’ inward group focus and their decision to live together in Nauvoo highlight the challenges strong group consciousness and attachment pose to democratic governance. The Saints and the State narrates this tragic story as an epic failure of governance and shows how the conflicting demands of fairness to the Mormons and accountability to Illinois’s majority became incompatible.

The most complete overview and assessment of Mormon village studies available, this volume extends the canon twofold. First, it presents a rich composite view of nineteenth-century Mormon life in the West as seen by qualified observers who did not just pass through but stopped and studied. Second, it connects that early protoethnography to scholarly Mormon village studies in the twentieth century, showing their proper context in the thriving field of community studies. Based mostly on nine famous travelers’ accounts of life among the Mormons, including Richard Burton, Elizabeth Kane, Howard Stansbury, John Gunnison, and Julius Benchley—Bahr’s volume introduces these talented observers, summarizes and analyzes their observation, and constructs a holistic overview of Mormon village life. He concludes by tracing the rise and continuity of Mormon village studies in the twentieth century, beginning with Lowry Nelson’s 1923 research in Escalante, Utah. Over the following three decades, the genre expanded beyond Nelson and his students, becoming more sophisticated and interdisciplinary; by the mid-1950s it was a subfield within the respected arena of community studies. Researchers continued to study Mormon communities in the following decades and into the twenty-first century.

Winner of the Herbert Feis Award from the American Historical Association and named one of the best religion books of the year by Publishers Weekly, D. Michael Quinn's Same-Sex Dynamics among Nineteenth-Century Americans has elicited critical acclaim as well as controversy. Using Mormonism as a case study of the extent of early America's acceptance of same-sex intimacy, Quinn examines several examples of long-term relationships among Mormon same-sex couples and the environment in which they flourished before the onset of homophobia in the late 1950s.
 

 In the mid-1800s San Bernardino emerged as one of the largest settlements in southern California. It surpassed Pueblo de los Angeles and San Diego in grain and lumber yields and boasted a burgeoning cattle industry and promising wine vineyards. But as a Mormon commune–the farthest outpost in Brigham Young’s Rocky Mountain empire–the colony was threatened, and finally abandoned, in 1857 during the Utah war with the United States.

From the beginning, Young had misgivings about the colony. Particularly perplexing was the mix of atypical Latter-day Saints who gravitated there. Among these were ex-slave holders; inter-racial polygamists; horse-race gamblers; distillery proprietors; former mountain men, prospectors, and mercenaries; disgruntled Polynesian immigrants; and finally Apostle Amasa M. Lyman, the colony’s leader, who became involved in spiritualist seances.

Despite Young’s suspicions, when he issued the call to relocate to Utah, two-thirds of the city’s 3,000 residents dutifully obeyed, leaving behind their cumulative fortunes and a city stripped of its regional economic standing. Recounting this remarkable story, Edward Leo Lyman skillfully interweaves the most intriguing details about the setting and chain of events, emphasizing both the significance and irony of this diverse legacy.

The 220 letters selected for this book offer a fresh and intimate encounter with Juanita Brooks, one of the most influential historians of Utah and the Mormons. Born and raised in the small and remote agricultural village of Bunkerville, Nevada, Brooks lived most most of her life in St. George, Utah, and rose to prominence following the 1950 publication of her landmark book, The Mountain Meadows Massacre. Her unwavering commitment to honest scholarship continues to inspire younger generations laboring to produce excellent objective history.
 
The letters in this volume, written from 1941 to 1978, trace Brooks’s development from fledgling historian to recognized authority. Serving almost as an autobiography of her interactions with her contemporaries, this selection provides a new perspective on Brooks’s personality and growth as a scholar. Richly detailed, chatty, and covering a wide array of subjects, the letters afford an important glimpse into Brooks’s struggles, concerns, and interests.

Howard Cannon (1912 - 2002) represented Nevada in the U.S. Senate from 1958 until 1982 and acquired a reputation as one of its most productive and influential members. Because he was a modest man more comfortable with hard work than self-aggrandizement, he was also one of its most under-appreciated. Nonetheless, Cannon influenced many major changes in American politics and policies during his time in office.

Born to a devout Mormon family in a small farming community in southwest Utah, Cannon served in the Army Air Force during World War II and emerged from the war as a hero. Soon he was part of the postwar migration of ambitious, adventurous Americans to the booming desert city of Las Vegas, where he practiced law and entered local politics. In 1958 he was elected to the U.S. Senate and joined a group of influential young Democratic senators who were to play a major role in shaping the country’s future. His service on the Aeronautical and Space Sciences Committee and the Armed Services Committee led to major changes in the air travel industry, including deregulation, and to increased support for national military preparedness.

The author asks a big question: Who is responsible? One person in need of this information is Lon, who wonders why his marriage is falling apart. Lon thought his wife would re-initiate intimacy at some point. She doesn’t, and he sets out to find the man he thinks stands between them but only finds an apparition—and he still can’t fix his marriage.

In another story, the LDS prophet is drawn to s simpler time when he could wander out unnoticed and buy a candy bar. Church Security won’t let him outside on his own and Public Relations won’t let him wear anything but a suit and tie. Still, the impulse to be a regular guy for an afternoon is compelling. Can’t he make his own decisions? He can, but what are the consequences?

And then there’s Jerry, who passes three men in suits who are talking and laughing at the loading dock behind an LDS temple. One of them looks up, drops a cigarette and crushes it, then slips into a nearby car. Another man—someone who has made Jerry’s life miserable—taunts him, saying: “Jerry, your goodness is your enemy …and tell all your friends.” Who is responsible? Maybe it’s the author’s reverie that’s to blame, but his stories have a way of getting deep inside the psyche and haunting us.  

The life of a Mormon intellectual in the secular academic community is likely to include some contradictions between belief, scholarship, and the changing times. In his memoir, Armand L. Mauss recounts his personal and intellectual struggles—inside and outside the LDS world—from his childhood to his days as a graduate student at UC Berkeley in the 1960s through his many years as a professor.

As an important and influential observer and author in the Mormon intellectual world, Mauss has witnessed how, in attempting to suppress independent and unsponsored scholarship during the final decades of the twentieth century, LDS leaders deliberately marginalized important intellectual support and resources that could have helped, in the twenty-first century, to refurbish the public image of the church. As a sociologist, he notes how the LDS Church, as a large, complex organization, strives to adjust its policies and practices in order to maintain an optimal balance between unique, appealing claims on the one hand and public acceptance on the other. He also discusses national and academic controversies over the New Religious Movements of the 1960s and 1970s. Writing in clear language, Mauss shows how he has navigated the boundaries where his faith and academic life intersect, and reveals why a continuing commitment to the LDS Church must be a product of choice more than of natural or supernatural “proof.”
 

If a religion cannot attract and instruct young people, it will struggle to survive, which is why recreational programs were second only to theological questions in the development of twentieth-century Mormonism. In this book, Richard Ian Kimball explores how Mormon leaders used recreational programs to ameliorate the problems of urbanization and industrialization and to inculcate morals and values in LDS youth. As well as promoting sports as a means of physical and spiritual excellence, Progressive Era Mormons established a variety of institutions such as the Deseret Gymnasium and camps for girls and boys, all designed to compete with more "worldly" attractions and to socialize adolescents into the faith.

Kimball employs a wealth of source material including periodicals, diaries, journals, personal papers, and institutional records to illuminate this hitherto underexplored aspect of the LDS church. In addition to uncovering the historical roots of many Mormon institutions still visible today, Sports in Zion is a detailed look at the broader functions of recreation in society.

Memorates—personal experience narratives of encounters with the supernatural—that recount individuals’ personal revelations, primarily through the Holy Ghost, are a pervasive aspect of the communal religious experience of Mormons, members of the Church of Jesus Christ of Latter-day Saints. In accordance with current emphases in folklore studies on narrative and belief, Tom Mould uses ethnographic research and an emic approach that honors the belief systems under study to analyze how people within Mormon communities frame and interpret their experiences with the divine through the narratives they share.  In doing so, he provides a significant new ethnographic interpretation of Mormon culture and belief and also applies his findings directly to broader scholarly folklore discourse on performance, genre, personal experience narrative, belief, and oral versus written traditions.