Last spring the daughter of my best friend from graduate school asked if I would speak at her Stake Standards Night. Sophie (whom her mother and I used to call “the Queen of the World” when she was a child) made one request: my talk could not be the standard Standards Night talk. She wanted all those young women to walk away from the evening feeling—you know—upbeat.
I get up in the morning to go to church. I pull a dress out of my closet, deciding between this or my regular pants, shirt, and tie combination. It’s short, six inches above the…
Dialogue 47.4 (Winter 2014): 89–94
The day the missionaries came to our house in 1988, a rainbow fell across the sky in our neighborhood on the hill. I stood on the ledge of the bathtub and curled my fingers on the windowsill to pull my scrawny body up to see.
Dialogue 47.4 (Winter 2014): 85–90 Defenses of the male-only LDS priesthood generally pursue a combination of three approaches: ground the practice in ancient scripture, secure it in Restoration history and tradition, or justify it through its sociological effects on gender culture and family formation in the present day.
Dialogue 47.4 (Winter 2014): 79–84 One day you’ll probably hear the name Kate Kelly. And you’ll probably ask me my thoughts about her and her work with Ordain Women and her subsequent excommunication.
Dialogue 47.4 (Winter 2014): 47–83
This study examines online Mormon feminists’ identities and beliefs and their responses to the Mormon Digital Awakening. This is the first published survey of online Mormon feminists, which gathered quantitative and qualitative data from 1,862 selfidentified Mormon feminists.
“It was not a self-consistent ideology but a movement—a tremor in the earth, a lift in the wind, a swelling tide . . . an exhilarating sense of discovery, a utopian hope that women might…
Dialogue 47.4 (Winter 2014): 167–180
Brooks talks about the period from 1970s Mormon feminism in Boston to the present and imagines what needs to be part of the future. She identifies five areas for Mormon feminism: theology, institutions, racial inclusion, financial independence, and spiritual independence.
Dialogue 48.1 (Spring 2015):169–177
In this “From the Pulpit,” Jared Hickman discussed the self-confessed weaknesses of multiple authors in the Book of Mormon, indicating that the text is not the literal word of God. He observes that it still has sacred truths to teach us including on racism.
Mystery fiction and Mormonism grew up together. The first modern writer of mystery tales, Edgar Allan Poe (1809–1849), was an exact contemporary of Joseph Smith (1805–1844). The most famous literary detective in the English-speaking world, Arthur Conan Doyle’s Sherlock Holmes, got his start in A Study in Scarlet (1887)—a novel set partly in Utah among the Latter-day Saints. And during the twentieth and early twenty-first century, Mormon mysteries became a recognizable sub-genre in series by Robert Irvine, Gary Stewart, and Sarah Andrews, and in bestselling single installments by (among many others) Tony Hillerman, Stephen White, Karen Kijewski, and Scott Turow.