Dialogue 24.4 (Winter 1991): 75–96
IMMEDIATELY UPON THE PASSAGE of territorial legislation enfranchising Utah’s women in 1870, almost fifty years before the Nineteenth Amendment extended the vote to American women, arguments erupted between the Mormon and non-Mormon community over the reasons behind this legislation.
In the newest Dialogue podcast Matthew Garrrett, Professor of History at Bakersfield College and winner of the 2015 Juanita Brooks Prize in Mormon Studies, discusses his research on the Indian Student Placement Program sponsored by the Church and documented in his recent book, Making Lamanites: Mormons, Native Americans, and the Indian Student Placement Program, 1947-2000, published by The University of Utah Press.
From the Miller Eccles website:
Dr. Garrett traces his adventures as a Native American history scholar meandering into the world of Mormon Studies, with special attention paid to the various perspectives and conflicts of both his own personal academic journey as well as those of the LDS Indian program he studied. From 1970s era protests over colonization, to conflicting views of Indian participants and church administrators, Professor Garrett will survey some of the past disputes that ultimately led to internal acrimony that destabilized, eroded, and finally terminated the LDS Indian programs.
Americanist Approaches to The Book of Mormon cannot quite be described as “groundbreaking.” It covers ground, the editors acknowledge right up front, that has been broken many times before. In their introductory essay, Elizabeth Fenton…
Dialogue 18.4 (Winter 1984): 65–80
Shortly after the church was organized, one of Joseph Smith’s main priorities during his lifetime was preaching to the Native Americans, who he believed to be the descendants of the Lamanites.
Listen to the audio version of this piece here. Content warning: This article contains references to disordered eating and bodily harm. Orlean Beginning in March 1935, Orlean Kingston documented her rigorous fasts and visionary experiences…
Dialogue 52.2 (Spring 2019):1–58
ttributing the Book of Mormon’s origin to supernatural forces has
worked well for Joseph Smith’s believers, then as well as now, but not so
well for critics who seem certain natural abilities were responsible. For over
180 years, several secular theories have been advanced as explanations.
Dialogue 2.2 (Summer 1967): 5–7
In this important historical letter, Stewart Udall reflects on the need for the Church of Jesus Christ of Latter-day Saints to reconsider its historical stance on race, particularly its practice of denying full fellowship to Black individuals. Udall argues that this practice, rooted in the belief in a divine curse on Black people, contradicts the principles of equality and brotherhood that the Church should embody. He concludes asserting that the time has come for the Church to abandon its racial restrictions and embrace full fellowship with Black individuals. He argues that recognizing the worth of all people, irrespective of race, is essential for the Church to fulfill its spiritual and moral ideals and to contribute positively to society’s progress toward greater human brotherhood.
Dialogue 27.1(Spring 1994): 1–72
Smith discusses the importance of plural marriage in Nauvoo to church history. He shows that after Joseph Smith passed away, Nauvoo polygamy numbers rose.
Dialogue 28.3 (Fall 1995): 1–12
As American feminist thinkers and organizers, we’ve walked a long road since then, a road that has led us farther and farther away from religious discourse and Christian justification. Our reasons have been good: We didn’t want to limit or exclude. We didn’t want to direct all feminists down a single philosophical path.
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.