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Book Review: Jack Harrell. Writing Ourselves: Essays on Creativity, Craft, and Mormonism.

Faith, Family, and Art

Jack Harrell. Writing Ourselves: Essays on Creativity, Craft, and Mormonism. Draper, Utah: Greg Kofford Books, 2016. 156 pp. Paperback: $18.95. ISBN: 978-1-58958-754-0.
Reviewed by Jennifer Quist
The back cover of Jack Harrell’s new collection Writing Ourselves: Essays on Creativity, Craft, and Mormonism describes the book as a continuation of “a conversation as old as Mormonism itself.” It’s a fraught phrase, bringing to mind the image of an academic, artistic, and social in-group that has been conversing among themselves for a very long time. It isn’t the in-group’s fault that the conversation happens in the absence of non-members and newcomers to the Church, neither is it their fault that it goes on without writers, readers, and scholars unconnected to the American Mormon heartland. None of this is the in-group’s fault, but perhaps all of it is their problem. Many in the in-group strive to, in Harrell’s words,“giv[e] the church and its religion a human and literary face” (99). However, we can’t understand what our own faces look like without relying on the re ections and perceptions of people and objects outside ourselves. Perhaps Jack Harrell, as a previous outsider to not just the Mormon literary world but the Mormon world altogether, is especially well-suited to put himself forward to articulate what Mormon letters are and what they ought to be and become.

Book Review: Matthew James Babcock. Heterodoxologies: Essays.

Anything but Orthodox

Matthew James Babcock. Heterodoxologies: Essays. Butte, Mont.: Educe Press, 2017. 204 pp.
Reviewed by Elizabeth Tidwell. Published in Dialogue, Fall 2017 (50:3)
I was nineteen years old when I first learned about the essay form. I was enrolled in an introductory survey of creative writing, sitting in a middle row of pocked and drab desks in a windowless classroom when the instructor drew a daisy on the board to illustrate the fragility of the essay form—how distinct petals of thought all encircle and emerge from the central theme and become something more beautiful in juxtaposition and conversation. That moment was a lightning bolt moment for me: This is how my brain works! And so I became an essayist.
The instructor that day was Matthew James Babcock, or Brother Babcock as I knew him at BYU–Idaho. That day was just a few months shy of ten years ago and my first lesson in the essay, but not my last. Before graduating from BYU–Idaho, I took a second class with Brother Babcock, this one focused solely on writing the essay. His lessons have stayed with me, shaped me. So, when I heard about his recently published debut essay collection, I couldn’t wait to learn from him again. Within minutes of opening Heterodoxologies, I felt Babcock’s presence almost tangibly. The collection is reminiscent of my classroom experiences with him at the helm: moments of profound insight sprinkled with healthy doses of goof. But this time the only prerequisite for the course is being human, of any variety: a music lover; a seventh grader; a bowler; a thinker; a dad; a dreamer.

She Simply Wanted More: Mormon Women and Excommunication

Dialogue 56.3 (Fall 2023): 109–123
As an adult, I learned that 1993 represented a kind of death for members of the Mormon studies community. Since the 1970s, Latter-day Saint women had been challenging the limited role the Church provided for female spirituality.

I Am a Child of Gods

Dialogue 55.1 (Spring 2022): 99–118
Mormon feminists should consider how to better include intersex, nonbinary, and trans women in their ambitions. Queerness is more than homosexuality.

The Secular Binary of Joseph Smith’s Translations

Dialogue 54.3 (Fall 2021): 1–40
The debate about Joseph Smith’s translations have primarily assumed that the translation was commensurable and focuses upon theories of authorial involvement of Joseph Smith.

Book Review: Mr. Mustard Plaster and other Mormon Essays, by Mary Bradford

Mormon Tradition and the Individual Talent

Mary Lythgoe Bradford. Mr. Mustard Plaster and Other Mormon Essays. Draper, Utah: Greg Kofford Books, 2015. 185 pp.
Reviewed by Joey Franklin
In his essay “Tradition and the Individual Talent,” T. S. Eliot writes that tradition “cannot be inherited, and if you want it you must obtain it by great labour.”1 This has always underscored for me the importance of knowing your literary tradition, of reading widely and deeply, and of exposing yourself to a variety of great voices. In many ways the work I did in graduate school was a clunky attempt to cultivate what Eliot calls “the historical sense,” an awareness of tradition that “compels a man to write not merely with his own generation in his bones” but with “the whole of the literature of Europe” and “the whole of the literature of his own country” in his mind as well.2  Tradition, to Eliot, was the deep well of Western literature. Studying the personal essay in school, tradition for me meant the work of the genre’s luminaries—Montaigne and Bacon, Hazlitt and Lamb, Woolf and Didion, Baldwin and White.

Book Review: Holly Welker, ed. Baring Witness: 36 Mormon Women Talk Candidly about Love, Sex, and Marriage

Baring Imperfect Human Truths

Holly Welker, ed. Baring Witness: 36 Mormon Women Talk Candidly about Love, Sex, and Marriage. Champaign: University of Illinois Press, 2016. 296 pp. Paperback: $19.95.
Reviewed by Elizabeth Ostler. Dialogue, Summer 2017 (50:2).
We all know the Sunday School answers, but life rarely, if ever, plays out like a seminary video. So what do love, sex, and marriage look like in the lived experience of Mormon women?
Journalist, poet, and “spinster who thinks and writes a great deal about marriage” (1) Holly Welker has compiled a collection of essays that unapologetically reveals the intersection of Mormon theology, culture, individuality, and relational living in her latest book, Baring Witness: 36 Mormon Women Talk Candidly about Love, Sex, and Marriage.

“White” of “Pure”: Five Vignettes

Dialogue 29.4 (Winter 1996): 119–135
The Book of Mormon variously uses “white” and “pure” in the same verse in different editions. This article traces the history of those changes, who was behind them, and why.