[…] proportion how shall we said My Husband be able to sustain ourselves and have anything left to buy land.[45] Figure 3: Vermont Republican and American Journal. Windham, Windsor and Orange County Advertiser, May 20, […]
[…] Warner Sallman’s painting was removed from the list of acceptable ward art. While individual Mormons could still buy reproductions of Sallman’s art for their homes, prints of Parson’s paintings were placed in the public […]
Dialogue 57:4 (Winter 2024) 33-66 Over the past decade, a growing and exciting body of scholarship in Mormon studies has applied critical theory to Mormon history, specifically queer and race critical theory.
Dialogue 40.1 (Spring 2007): 83–136 Watson explains how the secret marriage of Louis J. Barlow to a 15-year-old girl caused a major rift among fundamentalists. Today’s fundamentalist members are still experiencing the effects of […]
[…] such harms find themselves caught in a patriarchal vortex of androcentric laws and policies and male leaders.[ 6]I employ the term “vortex” to describe the victim’s experience ensnared in a system that not only […]
[…] divine quality of the Constitution as well as to distribute literature on these principles, including pocket Constitutions.[ 6] Appropriately, the non-Constitutional text included in the introductory material speaks to the NCCS mission of framing […]
[…] nineteenth-century US racial politics had on the development of the priesthood ban for members of African descent,[ 6] but no such discussion of culture and gender politics has yet been addressed in Church publications […]
[…] they don’t know where to file complaints for racism on campus or where to go for support.[ 6] The Church will not change its systemic racism until it acknowledges, apologizes for, and atones for […]
Dialogue 51.3 (Fall 2018): 29–44 Smith considers “why would any self-aware Black person find Mormonism the least bit appealing given its ignoble history of racial exclusion and marginalization?”
[…] the First and Second Manifestos. Despite church leaders arguring that no plural marriages were happening, there is evidence to support the fact that both church members and church leaders were entering into new plural marriages.