Imperial Zions

In the nineteenth century, white Americans contrasted the perceived purity of white, middle-class women with the perceived eroticism of women of color and the working classes. The Latter-day Saint practice of polygamy challenged this separation, encouraging white women to participate in an institution that many people associated with the streets of Calcutta or Turkish palaces. At the same time, Latter-day Saints participated in American settler colonialism. After their expulsion from Ohio, Missouri, and Illinois, Latter-day Saints dispossessed Ute and Shoshone communities in an attempt to build their American Zion. Their missionary work abroad also helped to solidify American influence in the Pacific Islands as the church became a participant in American expansion. Imperial Zions explores the importance of the body in Latter-day Saint theology with the faith's attempts to spread its gospel as a "civilizing" force in the American West and the Pacific. By highlighting the intertwining of Latter-day Saint theology and American ideas about race, sexuality, and the nature of colonialism, Imperial Zions argues that Latter-day Saints created their understandings of polygamy at the same time they tried to change the domestic practices of Native Americans and other Indigenous peoples. Amanda Hendrix-Komoto tracks the work of missionaries as they moved through different imperial spaces to analyze the experiences of the American Indians and Native Hawaiians who became a part of white Latter-day Saint families. Imperial Zions is a foundational contribution that places Latter-day Saint discourses about race and peoplehood in the context of its ideas about sexuality, gender, and the family.

In the nineteenth century, white Americans contrasted the perceived purity of white, middle-class women with the perceived eroticism of women of color and the working classes. The Latter-day Saint practice of polygamy challenged this separation, encouraging white women to participate in an institution that many people associated with the streets of Calcutta or Turkish palaces. At the same time, Latter-day Saints participated in American settler colonialism. After their expulsion from Ohio, Missouri, and Illinois, Latter-day Saints dispossessed Ute and Shoshone communities in an attempt to build their American Zion. Their missionary work abroad also helped to solidify American influence in the Pacific Islands as the church became a participant in American expansion. Imperial Zions explores the importance of the body in Latter-day Saint theology with the faith’s attempts to spread its gospel as a “civilizing” force in the American West and the Pacific. By highlighting the intertwining of Latter-day Saint theology and American ideas about race, sexuality, and the nature of colonialism, Imperial Zions argues that Latter-day Saints created their understandings of polygamy at the same time they tried to change the domestic practices of Native Americans and other Indigenous peoples. Amanda Hendrix-Komoto tracks the work of missionaries as they moved through different imperial spaces to analyze the experiences of the American Indians and Native Hawaiians who became a part of white Latter-day Saint families. Imperial Zions is a foundational contribution that places Latter-day Saint discourses about race and peoplehood in the context of its ideas about sexuality, gender, and the family.

The first major history of Mormonism in a decade, drawing on newly available sources to reveal a profoundly divided faith that has nevertheless shaped the nation. The Church of Jesus Christ of Latter-day Saints was founded by Joseph Smith in 1830 in the so-called “burned-over district” of upstate New York, which was producing seers and prophets daily. Most of the new creeds flamed out; Smith’s would endure, becoming the most significant homegrown religion in American history. How Mormonism succeeded is the story told by historian Benjamin E. Park in American Zion. Drawing on sources that have become available only in the last two decades, Park presents a fresh, sweeping account of the Latter-day Saints: from the flight to Utah Territory in 1847 to the public renunciation of polygamy in 1890; from the Mormon leadership’s forging of an alliance with the Republican Party in the wake of the New Deal to the “Mormon moment” of 2012, which saw the premiere of The Book of Mormon musical and the presidential candidacy of Mitt Romney; and beyond. In the twentieth century, Park shows, Mormons began to move ever closer to the center of American life, shaping culture, politics, and law along the way. But Park’s epic isn’t rooted in triumphalism. It turns out that the image of complete obedience to a single, earthly prophet—an image spread by Mormons and non-Mormons alike—is misleading. In fact, Mormonism has always been defined by internal conflict. Joseph Smith’s wife, Emma, inaugurated a legacy of feminist agitation over gender roles. Black believers petitioned for belonging even after a racial policy was instituted in the 1850s that barred them from priesthood ordination and temple ordinances (a restriction that remained in place until 1978). Indigenous and Hispanic saints—the latter represent a large portion of new converts today—have likewise labored to exist within a community that long called them “Lamanites,” a term that reflected White-centered theologies. Today, battles over sexuality and gender have riven the Church anew, as gay and trans saints have launched their own fight for acceptance. A definitive, character-driven work of history, American Zion is essential to any understanding of the Mormon past, present, and future. But its lessons extend beyond the faith: as Park puts it, the Mormon story is the American story.

Though Israel is the only Jewish nation most people can name, there have been many more. Author Eric Maroney introduces readers to the Jews of Khazaria, Adiabene (modern day Iraq), Ethiopia, Birobidzhan (modern day Russia), Himyar (modern day Yemen), and more. --from publisher description.

"This book examines the role of white American Christianity in fostering and sustaining white supremacy. It draws from theology, critical race theory, and American religious history to make the argument that predominantly white Christian denominations have served as a venue for establishing white privilege and have conveyed to white believers a sense of moral innoeence without requiring moral reckoning with the costs of anti-Black racism. To demonstrate these arguments, Brooks draws from Mormon history from the 1830s to the present, from an archive that includes speeches, historical documents, theological treatises, Sunday School curricula, and other documents of religious life"--

In the years since 1945, the Church of Jesus Christ of Latter-day Saints has grown rapidly in terms of both numbers and public prominence. Mormonism is no longer merely a home-grown American religion, confined to the Intermountain West; instead, it has captured the attention of political pundits, Broadway audiences, and prospective converts around the world. While most scholarship on Mormonism concerns its colorful but now well-known early history, the essays in this collection assess recent developments, such as the LDS Church's international growth and acculturation; its intersection with conservative politics in recent decades; its stances on same-sex marriage and the role of women; and its ongoing struggle to interpret its own tumultuous history. The scholars draw on a wide variety of Mormon voices as well as those of outsiders, from Latter-day Saints in Hyderabad, India, to "Mormon Mommy blogs," to evangelical "countercult" ministries.

The Routledge Handbook of Mormonism and Gender is an outstanding reference source to this controversial subject area. Since its founding in 1830, the Church of Jesus Christ of Latter-day Saints has engaged gender in surprising ways. LDS practice of polygamy in the nineteenth century both fueled rhetoric of patriarchal rule as well as gave polygamous wives greater autonomy than their monogamous peers. The tensions over women’s autonomy continued after polygamy was abandoned and defined much of the twentieth century. In the 1970s, 1990s, and 2010s, Mormon feminists came into direct confrontation with the male Mormon hierarchy. These public clashes produced some reforms, but fell short of accomplishing full equality. LGBT Mormons have a similar history. These movements are part of the larger story of how Mormonism has managed changing gender norms in a global context. Comprising over forty chapters by a team of international contributors the Handbook is divided into four parts: • Methodological issues • Historical approaches • Social scientific approaches • Theological approaches. These sections examine central issues, debates, and problems, including: agency, feminism, sexuality and sexual ethics, masculinity, queer studies, plural marriage, homosexuality, race, scripture, gender and the priesthood, the family, sexual violence, and identity. The Routledge Handbook of Mormonism and Gender is essential reading for students and researchers in religious studies, gender studies, and women’s studies. The Handbook will also be very useful for those in related fields, such as cultural studies, politics, anthropology, and sociology.

Throughout the nineteenth century British and American imperialists advanced into the Pacific, with catastrophic effects for Polynesian peoples and cultures. In both Tahiti and Hawai'i, women rulers attempted to mitigate the effects of these encounters, utilizing their power amid the destabilizing influence of the English and Americans. However, as the century progressed, foreign diseases devastated the Tahitian and Hawaiian populations, and powerful European militaries jockeyed for more formal imperial control over Polynesian waystations, causing Tahiti to cede rule to France in 1847 and Hawai'i to relinquish power to the United States in 1893. In When Women Ruled the Pacific Joy Schulz highlights four Polynesian women rulers who held enormous domestic and foreign power and expertly governed their people amid shifting loyalties, outright betrayals, and the ascendancy of imperial racism. Like their European counterparts, these Polynesian rulers fought arguments of lineage, as well as battles for territorial control, yet the freedom of Polynesian women in general and women rulers in particular was unlike anything Europeans and Americans had ever seen. Consequently, white chroniclers of contact had difficulty explaining their encounters, initially praising yet ultimately condemning Polynesian gender systems, resulting in the loss of women's autonomy. The queens' successes have been lost in the archives as imperial histories and missionary accounts chose to tell different stories. In this first book to consider queenship and women's political sovereignty in the Pacific, Schulz recenters the lives of the women rulers in the history of nineteenth-century international relations.