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"The past few decades have witnessed an increasing reaction of the Mormons against their own successful assimilation," Armand Mauss writes in The Angel and the Beehive, "as though trying to recover some of the cultural tension and special identity associated with their earlier 'sect-like' history."
This retrenchment among Mormons is the main theme of Mauss's book, which analyzes the last forty years of Mormon history from a sociological perspective. At the official ecclesiastical level, Mauss finds, the retrenchment can be seen in the greatly increased centralization of bureaucratic control and in renewed emphases on obedience to modern prophets, on genealogy and vicarious temple work, and on traditional family life; retrenchment is also apparent in extensive formal religious indoctrination by full-time professionals and in increased sophistication and intensity of proselytizing.
 

 In this exciting and readable autobiography, one of the most colorful figures of the American frontier recounts his poverty-stricken childhood, his rowdy adolescence in Rocky Mountain mining camps, his unsuccessful bid for the U.S. Congress, and his stormy career in one of the leading councils of the Mormon church. Polygamy, women’s suffrage, prohibition, and separation of church and state occupy center stage in the unfolding drama of Brigham Henry Roberts’s controversial life.

The story-book adventures of Roberts’s life made him a household name during his lifetime. His impassioned speeches incited riots, his reasoned writings defined and codified religious beliefs, and his candid disclosures of Utah history brought him both respect and censure. He is best remembered today as a largely self-educated intellectual. Several of his landmark published works are still in print more than fifty years after his death. His life story, told here in his own words and published for the first time, may well stand as his greatest, most enduring achievement.

For many today, B. H. Roberts is the quintessential Mormon intellectual of the twentieth century. But his theological writings came late in life and his historical views were more subjective than definitive. His autobiography, on the other hand, is a forthright account of the events and acquaintances that contributed to his unique faith and intellectual independence. Troubled by the memory of being abandoned as a child, and of the abusive care of quarrelling and intemperate foster-parents, he survived a stormy youth of poverty and neglect. He describes his nearly ten years as a missionary to the southern United States, his subsequent tenure as an outspoken member of the First Quorum of Seventy, his public opposition to women’s suffrage, and his controversial bid for the U.S. House of Representatives as a Mormon polygamist.

 Recognized as a Mormon classic twenty years after its release,The Backslider features longstanding Christian conflicts played out in a scenic, sparsely populated area of southern Utah. A young ranch-hand, Frank Windham, conceives of God as an implacable enemy of human appetite. He is a dedicated sinner until family tragedy catapults him into an arcane form of penitence preached among frontier Mormons. He is saved by an epiphany that has proved controversial among readers, either interpreting it as an extreme impiety or celebrating it as a moving and entirely plausible rendering of a biblical theme in a Western setting.

Frank comes into contact with a host of rural and urban characters. Of central importance is his Lutheran girlfriend, Marianne, whom Frank seduces, begrudgingly marries, and eventually loves. Frank’s extended family is just a generation removed from polygamy and still energized by old-time grudges and deprivations. Along the way Frank encounters a closeted secular humanist, a polygamist prophet, a psychiatrist, a Mason, government employees, college professors, lawyers, and entrepreneurs—all drawn with heightened realism reminiscent of Charles Dickens or the grotesque forms of William Faulkner and Flannery O’Connor.

The story engages readers as it alternates almost imperceptibly between Frank’s naïve consciousness and the more informed awareness of its narrator. It can be read as a love story, a satiric comedy, or a dark and sobering study of self-mutilation. Shifting from one to another, it builds suspense and elicits
complex emotions, among them a profound sense of compassion. More joyous than cynical, it sympathizes deeply with the plight of all of God’s backsliders.

When Barney Clark received the Jarvik-7 artificial heart in 1983 and Cold Fusion came under fire in 1989, Chase Peterson, as the University of Utah president, was inevitably pulled into these campus events. While these episodes may be the best known in Peterson’s professional history, they are certainly not the only stories that make his autobiography worth reading.

The Guardian Poplar tells of a man who grew up in small-town Utah and carried his pioneer and Mormon heritage to a New England prep school and later to Harvard. He then returned to Utah as a doctor, but unexpectedly found himself back at Harvard as its dean of admissions, handling issues such as the Vietnam War and racial and gender reform. The book explains how Peterson’s home state recruited him back to become an administrator at the University of Utah and how he would eventually become the university president, taking on new issues and challenges. Peterson recounts these years by drawing on anecdotes that recall the people he served and the moments that brought his life meaning.

This autobiography is a compelling account of how Peterson has managed to balance family and career, handle the tensions that have arisen between his faith and his scientific training, and remain solid in the face of his newest challenge—cancer. The book’s engaging prose and honest reflections are sure to intrigue and inspire readers who know the man well, as well as those readers who simply want to know a man who can be described as dedicated, faithful, hardworking, and hopeful about the future.

“When I first met Chase Peterson as a Harvard freshman—along with our joint friend and brother David Evans—something deeply touched me. It was not only his sincere smile and open embrace but also a sense that here was a kind and courageous man comfortable in his own skin, secure in who he was yet eager to encounter new persons, new experiences, and new challenges. . . . He was from Utah but in New England, a Mormon in old Harvard, and a medical doctor in the deanship of admissions. Little did I know that his journey would enhance and enrich my own—owing to his critical allegiance to his family, his faith, his friends, and to his citizenship of country and world. His prophetic witness at Harvard in the turbulent ‘60s and ‘70s, his promotion of black priesthood in the Mormon church, his support of antiapartheid protests in the ‘80s, and his steadfast defense of academic freedom in the Cold Fusion controversy in the early ‘90s all express his quiet and humble effort to be true to himself—a self grounded in, but
not limited by, a rich Mormon tradition.”—from the foreword by Cornel West

Composed over several decades, the essays here are remarkably fresh and relevant. They offer instruction for the student just beginning the study of folklore as well as repeated value for the many established scholars who continue to wrestle with issues that Wilson has addressed. As his work has long offered insight on critical mattersn--nationalism, genre, belief, the relationship of folklore to other disciplines in the humanities and arts, the currency of legend, the significance of humor as a cultural expression, and so forth--so his recent writing, in its reflexive approach to narrative and storytelling, illuminates today's paradigms. Its notable autobiographical dimension, long an element of Wilson's work, employs family and local lore to draw conclusions of more universal significance. Another way to think of it is that newer folklorists are catching up with Wilson and what he has been about for some time. As a body, Wilson's essays develop related topics and connected themes. This collection organizes them in three coherent parts. The first examines the importance of folklore. What it is and its value in various contexts. Part two, drawing especially on the experience of Finland, considers the role of folklore in national identity, including both how it helps define and sustain identity and the less savory ways it may be used for the sake of nationalistic ideology. Part three, based in large part on Wilson's extensive work in Mormon folklore, which is the most important in that area since that of Austin and Alta Fife, looks at religious cultural expressions and outsider perceptions of them and, again, at how identity is shaped, by religious belief, experience, and participation; by the stories about them; and by the many other expressive parts of life encountered daily in a culture. Each essay is introduced by a well-known folklorist who discusses the influence of Wilson's scholarship. These include Richard Bauman, Margaret Brady, Simon Bronner, Elliott Oring, Henry Glassie, David Hufford, Michael Owen Jones, and Beverly Stoeltje.

 The New Mormon History is the banner under which many professional historians today approach Latter-day Saint historiography. Scholars who embrace this term attempt to put significant events into context rather than bracketing data that might seem challenging to traditional assumptions. These scholars are also as interested in the experience of the rank-and-file as in the lives and edicts of the leaders, and pursue questions about women, minorities, domestic life, diet, fashion, and the common church experience. They employ statistical analysis and theories and methods of the social sciences in their work.

In this collection, D. Michael Quinn has selected fifteen essays which demonstrate the methods of this new history. Contributors include Thomas G. Alexander, James B. Allen, Leonard J. Arrington, Maureen Ursenbach Beecher, Eugene E. Campbell, Kenneth L. Cannon II, Mario S. DePillis, Robert B. Flanders, Klaus J. Hansen, William G. Hartley, Stanley S. Ivins, Dean L. May, Linda King Newell, B. H. Roberts, Jan Shipps, and Ronald W. Walker. Participants offer new ideas and give readers the opportunity to determine for themselves the relative success of these approaches by presenting examples. The collection demonstrates areas of interpretation that may be considered revisionist as well.

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 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.

Stories of encounters with the Three Nephites, immortal saint-like figures, dominate the folklore of the Latter-day Saint tradition. The authors of this volume use hundreds of legends collected by the renowned folklorist William A. Wilson from across a lifetime of research, study, and interviews to focus on the different themes exhibited by the Three Nephites and show that LDS culture, beliefs, and values are embodied by and through the Three Nephites. Each chapter focuses on a different theme from Three Nephites lore. “Vanishing Hitchhiker Nephites” addresses stories of the Nephites’ travels. “The Worldwide End of the World” considers the Nephites as harbingers of the Second Coming. “Proclaiming-the-Gospel Stories” examines the interactions of the Three Nephites with missionaries. “Mix-ups, High Jinks, and Jokes” explores Nephite stories aimed at getting laughs. “That Your Joy Might Be Full” analyzes the types of service the Three Nephites render and reflects on the connection to the Church’s injunction to serve others. A one-of-a-kind collection, The Three Nephites allows readers to see the extent that this supernatural legend has played in Latter-day Saint lore.