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Journal articles on the topic 'Mormon Church Utah Utah Utah'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Phillips, Rick, and Ryan Cragun. "Contemporary Mormon Religiosity and the Legacy of “Gathering”." Nova Religio 16, no. 3 (February 1, 2013): 77–94. http://dx.doi.org/10.1525/nr.2013.16.3.77.

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The Church of Jesus Christ of Latter-day Saints—the LDS, or Mormon church—has dominated the state of Utah both culturally and politically since joining the Union in 1896. Scholars note that LDS majorities in Utah and other parts of the Intermountain West foster a religious subculture that has promoted higher levels of Mormon church attendance and member retention than in other parts of the nation. However, after rising throughout most of the twentieth century, the percentage of Utah's population belonging to the church began declining in 1989. Some sources assert Utah is now less Mormon than at any time in the state's history. This article examines the degree to which this decline has affected LDS church activity and retention in Utah and adjacent environs. We find evidence suggesting church attendance rates may be falling, and clear evidence that rates of apostasy among Mormons have risen over the past decade.

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2

Grace Chou, Hui-Tzu. "Mormon Missionary Experiences and Subsequent Religiosity among Returned Missionaries in Utah." Social Sciences and Missions 26, no. 2-3 (2013): 199–225. http://dx.doi.org/10.1163/18748945-02603005.

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This qualitative research examined Mormon missionary experiences and their impacts on the religiosity of returned missionaries living in Utah. Based on open-ended surveys completed by those who served a mission for the Mormon Church, this research analyzed how missionary experiences increased the religiosity of most missionaries, as well as reasons why some respondents felt their missionary experiences decreased their religious level. This paper also examined the missionary experiences of those who later dropped out of Mormonism – why their missionary experiences failed to strengthen their commitment while they convinced others to join the Mormon Church. This paper found that men and women faced different challenges during their mission, and mission experiences also affected men’s and women’s religiosity differently. In addition, although those who served in Western Europe faced the highest rate of rejection during their mission, they reported higher religious and spiritual levels than their counterparts. The paper concludes with the development of a grounded theory arguing that the impact of the Mormon missionary experiences on missionaries’ subsequent religiosity corresponds to a process of maximizing social acceptance and minimizing social rejections among various social groups.

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3

Leamaster, Reid J., and Mangala Subramaniam. "Career and/or Motherhood? Gender and the LDS Church." Sociological Perspectives 59, no. 4 (August 2, 2016): 776–97. http://dx.doi.org/10.1177/0731121415603852.

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This article examines the ways in which the gendered religious schemas pertaining to career and motherhood are set up and reinforced by the Latter Day Saints (LDS) Church and how these schemas affect the everyday lives of Mormons. We show how gender, class, and region intersect and impact how religious individuals interpret gendered religious schemas. Analysis of qualitative interview data shows that for very religious men and women, the gendered cultural schemas of work and motherhood are distinct and tend to constrain women. Considering the intersections of class with gender, the analysis shows that some middle-class Mormons reject oppositional cultural schemas and value work and career for women. Further, we find that Mormons outside of the cultural stronghold of Utah are more likely to reject Mormon religious schemas that pit career and motherhood as competing ideologies. In fact, some women participants describe being enabled in their careers by Mormon religious schemas.

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4

STANFORD, JOSEPH B., and KEN R. SMITH. "MARITAL FERTILITY AND INCOME: MODERATING EFFECTS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS RELIGION IN UTAH." Journal of Biosocial Science 45, no. 2 (October 15, 2012): 239–48. http://dx.doi.org/10.1017/s002193201200065x.

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SummaryUtah has the highest total fertility of any state in the United States and also the highest proportion of population affiliated with the Church of Jesus Christ of Latter-day Saints (the LDS or Mormon Church). Data were used from the 1996 Utah Health Status Survey to investigate how annual household income, education and affiliation with the LDS Church affect fertility (children ever born) for married women in Utah. Younger age and higher education were negatively correlated with fertility in the sample as a whole and among non-LDS respondents. Income was negatively associated with fertility among non-LDS respondents. However, income was positively correlated with fertility among LDS respondents. This association persisted when instrumental variables were used to address the potential simultaneous equations bias arising from the potential endogeneity of income and fertility. The LDS religion's pronatalist stance probably encourages childbearing among those with higher income.

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5

McOwen, Micah J. B. "An Earth used with Judgment, not to Excess: Distilling a Mormon Approach to Environmental Law." Journal of Law and Religion 23, no. 2 (2008): 673–723. http://dx.doi.org/10.1017/s074808140000240x.

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“[T]he fulness of the earth is yours, the beasts of the field and the fowls of the air … and the herb, and the good things which come of the earth … [a]nd it pleaseth God that he hath given all these things unto man; for unto this end were they made to be used, with judgment, not to excess, neither by extortion.”The Church of Jesus Christ of Latter-day Saints (the “Church”) is the great success story of American religion. Members of the Church (“Mormons”) now constitute more than five percent of the populations of Arizona, Hawaii, Nevada, and Wyoming, a far higher percentage of Idaho and Utah, and nearly two percent of the United States as a whole. Mormons fill five seats in the United States Senate (including the majority-leader chair) and about a dozen in the House. A Mormon recently completed a serious bid for the United States presidency. And their numbers are growing worldwide.

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6

Mueller, Max Perry. "The “Negro Problem,” the “Mormon Problem,” and the Pursuit of “Usefulness” in the White American Republic." Church History 88, no. 4 (December 2019): 978–1012. http://dx.doi.org/10.1017/s0009640719002488.

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By examining Booker T. Washington's (little studied) relationship with Mormon elites, this article introduces the category of “usefulness” to scholars who investigate how racially and religiously marginalized Americans have sought acceptance in the “white American republic.” Washington's 1913 visit to Utah was the high point in a decade-long public campaign of mutual admiration. Washington and the Mormons’ high regard for each other—an aberration in much of black-Mormon relations—was based on similar histories of discrimination at the hands of white Protestant Americans. It was also based on similar beliefs that to overcome their status as “problem” people, Washington-led blacks and Mormons had to prove their “usefulness”—a form of respectability politics—to themselves and to the American republic. To do so, they pointed to the fruits of their own and each other's usefulness: economic productivity, educational advancement, and middle-class mores. While these fruits were similar, the roots were different, and racialized. For the Mormons, usefulness arose from a post-polygamy Mormon religion through which they asserted their whiteness. For Washington, usefulness arose not from the “Negro” church—the only independent black institution in American history—but from educational institutions like Tuskegee, which promoted black advancement under the control of white supremacy.

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7

Donnenfeld, Samuel R. "Polygamy, piousness, and the practice of medicine: Understanding Brigham Young and the predominance of female medical providers in early Utah." Journal of Medical Biography 26, no. 2 (March 9, 2018): 118–25. http://dx.doi.org/10.1177/0967772017750004.

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The nineteenth century Mormon Prophet, Brigham Young, has long been lauded as progressive for sending dozens of Mormon women from the Utah territory to receive a formal medical education at The Women's Medical College of Pennsylvania. This manuscript comes to a contrary conclusion through close reading of diaries and journals created by these same women and the public speeches of the Prophet himself. These texts have historically been held up as evidence of Prophet Young's encouragement of women as physicians. This new interpretation of historical texts includes stringent study of his speeches, as they were originally reported, alongside later citations by historians from within the faith that decontextualized his words to fit the Church's predominant narrative. This manuscript concludes that, contrary to Church tradition, the historical record provides evidence of Young's desire to enforce limits and separations along traditional gender lines rather than showing an intent to change those cultural norms.

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8

LINDBERG, TIMOTHY. "Subduing the Mormons in Utah Territory: Foundation for the Insular Cases." Journal of Policy History 32, no. 1 (January 2020): 52–77. http://dx.doi.org/10.1017/s0898030619000277.

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Abstract:The conflict between the US government and the Mormons in Utah Territory during the second half of the nineteenth century reflected shifts in the American territorial system. Through a repudiation of religious practices and dismantling of the Latter-Day Saints’ Church as an institution, the federal government demonstrated a willingness and ability to interfere with and regulate traditional local issues such as marriage and religion. This provided a foundation for the changes to the territorial system outlined by the Supreme Court in the Insular Cases. Scholars have overlooked the continuities between earlier territorial policy and the post-Insular Cases colonial system. Linking the struggle over authority in Utah Territory with the outcome of the Insular Cases as a component of territorial policy history fills this gap and helps to illuminate the policy connections between continental expansion and overseas expansion.

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9

Merrill, Ray M., and Richard D. Salazar. "Relationship between church attendance and mental health among Mormons and non-Mormons in Utah." Mental Health, Religion & Culture 5, no. 1 (March 2002): 17–33. http://dx.doi.org/10.1080/13674670110059569.

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10

Powell, Allan Kent. "Religion, Politics, and Sugar: The Mormon Church, the Federal Government, and the Utah-Idaho Sugar Company, 1907–1921." Western Historical Quarterly 39, no. 2 (May 2008): 231.2–232. http://dx.doi.org/10.1093/whq/39.2.231-a.

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11

Quinn, D. Michael. ":Religion, Politics, and Sugar: The Mormon Church, the Federal Government, and the Utah‐Idaho Sugar Company, 1907–1921." American Historical Review 113, no. 4 (October 2008): 1183–84. http://dx.doi.org/10.1086/ahr.113.4.1183a.

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12

Quinn, D. M. "MATTHEW C. GODFREY. Religion, Politics, and Sugar: The Mormon Church, the Federal Government, and the Utah-Idaho Sugar Company, 1907-1921. Logan: Utah State University Press. 2007. Pp. 226. $34.95." American Historical Review 113, no. 4 (October 1, 2008): 1183–84. http://dx.doi.org/10.1086/ahr.113.4.1183-a.

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13

Foster, Lawrence. "Sex and Conflict in New Religious Movements: A Comparison of the Oneida Community under John Humphrey Noyes and the Early Mormons under Joseph Smith and his Would-Be Successors." Nova Religio 13, no. 3 (February 1, 2010): 34–58. http://dx.doi.org/10.1525/nr.2010.13.3.34.

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Efforts to introduce unorthodox sexual and marital practices have often caused dissension in new religious movements. The nineteenth-century Oneida Perfectionist and Mormon communities highlight the profound impact such practices may have on group cohesion and development. Conflicts over the introduction of complex marriage almost led John Humphrey Noyes' Oneida Community to disband in 1852, yet the group survived and prospered for another quarter century until renewed internal and external tension precipitated the group's formal demise in 1881. Serious internal and external challenges associated with polygamy also developed within the larger, rapidly expanding Mormon community in Illinois under Joseph Smith Jr., during the early 1840s, and in Utah under Brigham Young until 1877. Not until the LDS Church began to give up plural marriage and make other significant accommodations to American society in the late nineteenth and early twentieth centuries, however, was Mormonism eventually freed to begin its rapid expansion throughout the United States and worldwide after World War II. The article concludes that although alternative marriage and sexual practices may have initially served as powerful commitment mechanisms, such controversial practices appear to have had a net negative impact upon the long-term development of both groups.

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14

Flake, Kathleen. "Re-placing Memory: Latter-day Saint Use of Historical Monuments and Narrative in the Early Twentieth Century." Religion and American Culture: A Journal of Interpretation 13, no. 1 (2003): 69–109. http://dx.doi.org/10.1525/rac.2003.13.1.69.

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In the winter of 1905, leaders of The Church of Jesus Christ of Latter-day Saints (L.D.S. or the “Mormons”) departed Utah on two, seemingly disparate, missions to the east coast. One contingent went to defend their church at Senate hearings in Washington, D.C.; the other, to Vermont to dedicate a monument to church founder Joseph Smith. These forays into national politics and religious memory re-fashioned Latter-day Saint identity, as well as public perception of Mormonism, for the remainder of the twentieth Century They also illuminate one of the quotidian mysteries of religion: how it adapts to the demands of time yet maintains its sense of mediating the eternal. It is axiomatic that religious communities are not exempt from the human condition; they must adapt to their temporal circumstances or die. What is not as often recognized is that churches bring a particular burden to this task because they offer their believers the hope of transcending time.

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15

Eliason, Eric A. "Curious Gentiles and Representational Authority in the City of the Saints." Religion and American Culture: A Journal of Interpretation 11, no. 2 (2001): 155–90. http://dx.doi.org/10.1525/rac.2001.11.2.155.

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The erection of a State of the Union whose population consisted of Turks or Afghans would not be a worse blunder fraught with more dangerous consequences than the creation of a State composed of Mormons.— C. E. Dutton, an American geologist who surveyed Utah several times during the 1870s.R T. Barnum, the great circus promoter, came to Salt Lake City to meet Brigham Young. The Church President jokingly asked Barnum, “Well, how much money do you think we could make if you were to put me on display back East?” Barnum answered, “Mr. President, I guarantee you half the receipts which will be in excess of $200,000 a year because you would be the greatest show in town.”

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16

Sessions, G. A. "Religion, Politics, and Sugar: The Mormon Church, the Federal Government, and the Utah-Idaho Sugar Company, 1907-1921. By Matthew C. Godfrey. (Logan: Utah State University Press, 2007. vi, 226 pp. $34.95, ISBN 978-0-87421-658-5.)." Journal of American History 94, no. 4 (March 1, 2008): 1302–3. http://dx.doi.org/10.2307/25095419.

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17

Talmage, James B., and Mohammed Ranavaya. "Impairment Tutorial: Respiratory System: Fifth Edition Redefines Normal." Guides Newsletter 6, no. 2 (March 1, 2001): 3–5. http://dx.doi.org/10.1001/amaguidesnewsletters.2001.marapr02.

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Abstract The AMA Guides to the Evaluation of Permanent Impairment (AMA Guides), Fifth Edition, changes the definition of “normal” (ie, the process of differentiating between an individual whose lung function is “normal” as opposed to an individual with Class 2 respiratory impairment) because the definition has changed over time. For example, the AMA Guides, First Edition (1971), used from the VA-Army 1961 Cooperative Study to construct tables of “normal” or “predicted” values during spirometry. Regression equations were used to calculate the predicted forced vital capacity, forced expiratory volume in the first second, and mandatory minute ventilation for men and women, by age and height. The Second Edition (1984) used data from a pulmonary function study in 251 healthy white individuals who lived 1400 meters above sea level (Utah), more than 90% of whom were members of the Mormon church (a very narrow segment of the American population). The AMA Guides, Third and Fourth Editions, continued to rely on the study just cited and made a distinction between “normal” and “mildly impaired.” The AMA Guides, Fifth Edition, uses the four classes of respiratory impairment and the same whole person impairment ratings for each class, unchanged from the Fourth Edition. The Fifth Edition has reverted to using the 95% confidence interval to determine “normal,” so that the same individual who, under the Fourth Edition guidelines was up to 25% impaired, would become normal under the pulmonary impairment guides of the Fifth Edition.

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18

Merrill, Ray M., Jeffrey A. Folsom, and Susan S. Christopherson. "THE INFLUENCE OF FAMILY RELIGIOSITY ON ADOLESCENT SUBSTANCE USE ACCORDING TO RELIGIOUS PREFERENCE." Social Behavior and Personality: an international journal 33, no. 8 (January 1, 2005): 821–36. http://dx.doi.org/10.2224/sbp.2005.33.8.821.

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The aim in doing this research was to identify whether or not family religiosity is protective against adolescent substance use (tobacco, alcohol, and illicit drugs) according to selected religious preferences. A cross-sectional survey of students ages 17–35 years in college undergraduate general education classes at three large schools in Utah, May–July, 2003 revealed that the highest use of tobacco smoking and marijuana or other illicit drug use was among those with no religious preference. Catholics had the highest level of alcohol drinking during adolescence. The lowest use of tobacco, alcohol, or illicit drugs was among Latter-day Saints (LDS or Mormons). Family church attendance and religiosity among parents during the participants' adolescent years were both significantly protective against substance use in LDS but not among those of other religions or in those with no religious preference. LDS were most likely to agree that they chose to abstain or quit using tobacco, alcohol, or illicit drugs during their adolescent years because such behavior was inconsistent with their religious beliefs. LDS were also more likely to agree that current substance use was inconsistent with their religion, thus family weekly church attendance and parental religiosity during the participants' adolescent years were associated with lower substance use among LDS.

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19

Payne, Rodger M. "Black Saints in a White Church: Contemporary African American Mormons. By Jessie L. Embry. Salt Lake City, Utah: Signature Books, 1994. xv + 270 pp. $18.95." Church History 65, no. 3 (September 1996): 543–44. http://dx.doi.org/10.2307/3170017.

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20

Foltz, Richard. "MORMON VALUES AND THE UTAH ENVIRONMENT." Worldviews: Global Religions, Culture, and Ecology 4, no. 1 (2000): 1–19. http://dx.doi.org/10.1163/156853500507708.

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AbstractAlthough there has been little if any discussion of Mormon environmentalism outside the tradition, it is increasingly apparent that such an ethic does exist - though whether this ethic is with or against the current of formal LDS teaching is less clear. This article provides an overview of contemporary Mormon ecological thought and its roots within the LDS tradition, and highlights some of the tensions connected with environmental issues within the Mormon community today in Utah and elsewhere.

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21

Solórzano, Armando. "Latino' Education in Mormon Utah, 1910–1960." Latino Studies 4, no. 3 (September 2006): 282–301. http://dx.doi.org/10.1057/palgrave.lst.8600198.

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22

Poll, Richard D., and Edward Leo Lyman. "Political Deliverance: The Mormon Quest for Utah Statehood." Journal of American History 74, no. 1 (June 1987): 201. http://dx.doi.org/10.2307/1908585.

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23

Barrus, Roger M., and Edward Leo Lyman. "Political Deliverance: The Mormon Quest for Utah Statehood." Western Historical Quarterly 18, no. 3 (July 1987): 366. http://dx.doi.org/10.2307/969117.

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24

Jorde, L. B. "Consanguinity and Prereproductive Mortality in the Utah Mormon Population." Human Heredity 52, no. 2 (2001): 61–65. http://dx.doi.org/10.1159/000053356.

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25

Carter, Thomas. "Living the Principle: Mormon Polygamous Housing in Nineteenth-Century Utah." Winterthur Portfolio 35, no. 4 (December 2000): 223–51. http://dx.doi.org/10.1086/496829.

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26

Toney, Michael B., Banu Golesorkhi, and William F. Stinner. "Residence Exposure and Fertility Expectations of Young Mormon and Non-Mormon Women in Utah." Journal of Marriage and the Family 47, no. 2 (May 1985): 459. http://dx.doi.org/10.2307/352144.

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27

Ege, Carl. "Devils playground, Box Elder County." Geosites 1 (December 31, 2019): 1–7. http://dx.doi.org/10.31711/geosites.v1i1.79.

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Why take your kids to the neighborhood playground, when you can visit a playground that inspires their sense of geologic adventure? Devils Playground is not your ordinary community playground, but a wonderland of granitic rock weathered into fantastic forms and weird shapes. Occupying an assortment of Bureau of Land Management, state, and private land in the Bovine Mountains, Devils Playground is a relatively unknown geologic curiosity found in a remote corner of northwestern Utah. Devils Playground is situated in the physiographic region known as the Great Basin province that extends across western Utah, Nevada, and to the Sierra Nevada Mountains in eastern California. The area is composed mostly of granitic rocks of the Emigrant Pass intrusion. A combination of granitic rock, faulting, and weathering under a semiarid climate created favorable conditions for the creation of Devils Playground. Desert plants such as sagebrush,Utah juniper, pinyon pine, Mormon tea, and cheatgrass are common throughout the area.

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28

Stark, Rodney, and Roger Finke. "Religions in Context: The Response of Non-Mormon Faiths in Utah." Review of Religious Research 45, no. 3 (March 2004): 293. http://dx.doi.org/10.2307/3512266.

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29

Hansen, Klaus J., and Edward Leo Lyman. "Political Deliverance: The Mormon Quest for Utah Statehood Leonard J. Arrington." American Historical Review 93, no. 4 (October 1988): 1121. http://dx.doi.org/10.2307/1863686.

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30

Alexander, Thomas, and George Handley. "RESPONSE TO RICHARD FOLTZ'S ARTICLE "MORMON VALUES AND THE UTAH ENVIRONMENT"." Worldviews: Global Religions, Culture, and Ecology 5, no. 2-3 (2001): 223–27. http://dx.doi.org/10.1163/15685350152908273.

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31

Simpson, Thomas W. "Mormons Study “Abroad“: Brigham Young's Romance with American Higher Education, 1867-1877." Church History 76, no. 4 (December 2007): 778–98. http://dx.doi.org/10.1017/s0009640700500055.

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Because Mormons could never fully realize their separatist dreams of a visible Zion in North America, the history of Mormonism has involved highly complex contacts and negotiations with non-Mormons. In their attempts to convert, resist, or appease outsiders, Mormons have engaged in a distinctive dialectic of secrecy and self-disclosure, of esoteric rites and public relations. The result has been an extended process of controlled modernization.Narratives of this process have focused on the 1890 “Manifesto” of LDS President and Prophet Wilford Woodruff, the momentous declaration that Latter-day Saints must cease to contract plural marriages. The Manifesto put an end to the intense federal persecution of the 1880s, when government agents imprisoned or exiled husbands of plural wives, confiscated Mormon assets, abolished Utah women's right to vote, and secularized Mormon schools. President Woodruff's truce with the federal government brought Mormons a relative peace and an important sign of acceptance: the granting of statehood to Utah in 1896.

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32

Lopez, Jane Lilly, Genevra Munoa, Catalina Valdez, and Nadia Terron Ayala. "Shades of Belonging: The Intersection of Race and Religion in Shaping Utah Immigrants’ Social Integration." Social Sciences 10, no. 7 (June 26, 2021): 246. http://dx.doi.org/10.3390/socsci10070246.

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Utah, USA, a state with a unique history of immigration and a distinctive religious context, provides a useful setting in which to study the intersection of racism and religious participation with immigrant integration. Utah is one of the Whitest states in the United States, with 4 of every 5 residents identifying as non-Hispanic White. It is also home to the headquarters of the Church of Jesus Christ of Latter-day Saints (LDS Church) which, until 1978, explicitly imposed race-based exclusions that prohibited or strictly limited Black members’ participation in church leadership, rituals, and ordinances. The state’s cultural, social, and religious history has contributed to widespread beliefs among modern Utah residents of Whites’ racial supremacy in contexts both mundane and divine. Much of Utah’s population growth since 1960, especially among non-White racial and ethnic groups, can be attributed to immigrants, who today compose nearly 10 percent of the state’s population. Given Utah’s religious, social, and cultural relationship to race, it is an ideal case to study the following question: how do race, religion, and culture shape integration among immigrants? Utilizing interviews with 70 immigrants who have lived in Utah for an average of 13 years, we find that both race and LDS Church membership influence immigrants’ social integration, creating a hierarchy of belonging among immigrants in Utah––with White LDS immigrants reporting the highest levels of integration and non-White, non-LDS immigrants reporting the lowest levels of integration. These findings suggest the power of cultural narratives––beyond explicit institutional policy and practice––in perpetuating racial inequality in society. Thus, efforts to increase integration and belonging among immigrants must not only include work to dismantle legal and structural inequalities but also efforts to actively change the cultural narratives associated with them.

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33

Owens, Michael A. "COVID-19 in Utah Valley." Journal of Interdisciplinary Studies in Education 9, no. 1 (March 10, 2020): 165–67. http://dx.doi.org/10.32674/jise.v9i1.2104.

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The second week of March 2020 presented an array of unique challenges for me both professionally and personally as I adjusted my work and home life to cope with the COVID-19 virus. I had already been ailing with what (I hoped) were seasonal allergies that left me coughing, bleary-eyed, and wondering if I might be sick with COVID-19 prior to the announcements from our university and school district that we should start self-isolating and preparing for at-home instruction. As both of my children at home are competitive gymnasts, we faced another decision about whether to keep them home from training. As my work and personal email boxes began filling with announcements from my university, my department, my children’s school, my children’s gym, and even my church and extended out-of-state family, I had to fight back a growing sense of anxiety about the outside world as I looked after my physical recovery. Staying home from work, just as a symbolic gesture, made a lot of sense to me. I’d already afflicted my colleagues with my occasional coughing from my isolated office way down the corridor, but I didn’t want to leave anything to chance. Although I presumed my odds of having COVID-19 were small after three trips to the doctor in the last month for secondary infections resulting from my allergies, who really knew? So, from my home office, I put into practice the skills I learned from doing remote instruction over the last several years. Up until the present challenge, I had tried to access my email only in the morning and afternoon. As news and instructions came in from my university and department, email communication became a near-constant distraction/source of information. Following our university’s lead, our college moved to all-remote instruction and social isolating. This meant moving to the Zoom video conferencing app. Fortunately, I was quite familiar with the app, so I didn’t have too hard a transition. However, at least a few of my colleagues had to make substantial changes to what and how they taught. Moreover, our students varied widely in how familiar and comfortable they were with the online interface. They valued our programs for their face-to-face emphasis, and now they were being asked to adjust everything about their experience within days. Moreover, most of my students are educational professionals themselves, so they were scrambling to provide direction and services to their own students. In the days following the university’s move to all-remote instruction, I participated in several instructional and organizational meetings with administrators and colleagues to ensure we were all in accord about the adjustments we would make to classes, and I spent hours on email coordinating with students and responding to their personal and professional concerns. I greatly reduced planned whole-group instruction in favor of individual consultation. I felt frustration at my students as they requested that I take my class instruction down to the basics. As I was teaching a course on qualitative research methods, I already felt I was barely touching on the tip of the iceberg as it was. How more stripped down could I get? At the same time, I was still recovering physically from (what I hoped were) my allergies, so I recognized that some of my frustration was my body demanding time to recover. To add to the challenges/opportunities of the first week into this at-home learning experiment, I had my two elementary-aged children at home with their own learning needs to consider. Even as I type, my third grader (who has an IEP) is in my office with me on i-Ready doing her daily math lesson on my university-issued iPad while my wife works with our sixth grader on her laptop. I find myself dividing my time between my third grader and my professional work, and I feel like neither is getting the attention they deserve. And yet, in the midst of the chaos, things are happening. Our children are getting more one-on-one time than they have in quite a while. They’re happy and adjusting. I wonder about their peers. My children attend a Title I school, and many of their parents and caregivers don’t have access to the same remote learning resources as they do. Many don’t have parents at home to supervise the well-organized instruction their teachers have provided (almost miraculously) via Google Classroom. It’s a strange new world in these early quarantine days, and I’m sure there are many opportunities and challenges ahead.

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34

Elbein, S. C., L. Corsetti, D. Goldgar, M. Skolnick, and M. A. Permutt. "Insulin Gene in Familial NIDDM: Lack of Linkage in Utah Mormon Pedigrees." Diabetes 37, no. 5 (May 1, 1988): 569–76. http://dx.doi.org/10.2337/diab.37.5.569.

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35

Elbein, S. C., L. Corsetti, D. Goldgar, M. Skolnick, and M. A. Permutt. "Insulin gene in familial NIDDM. Lack of linkage in Utah Mormon pedigrees." Diabetes 37, no. 5 (May 1, 1988): 569–76. http://dx.doi.org/10.2337/diabetes.37.5.569.

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36

Lavoie, Caroline, and Ole Russell Sleipness. "Fluid Memory: Collective Memory and the Mormon Canal System of Cache Valley, Utah." Landscape Journal 37, no. 2 (January 2018): 79–99. http://dx.doi.org/10.3368/lj.37.2.79.

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37

Gardner, John W., Jill S. Sanborn, and Martha L. Slattery. "Behavioral Factors Explaining the Low Risk for Cervical Carcinoma in Utah Mormon Women." Epidemiology 6, no. 2 (March 1995): 187–89. http://dx.doi.org/10.1097/00001648-199503000-00019.

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38

Lofthouse, Jordan K., and Virgil Henry Storr. "Institutions, the social capital structure, and multilevel marketing companies." Journal of Institutional Economics 17, no. 1 (July 14, 2020): 53–70. http://dx.doi.org/10.1017/s1744137420000284.

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AbstractIn multilevel marketing companies (MLMs), member-distributors earn income from selling products and recruiting new members. Successful MLMs require a social capital structure where members can access and mobilize both strong and weak social ties. Utah has a disproportionate share of MLM companies located in the state and a disproportionate number of MLM participants. We argue that Utah's dominant religious institutions have led to the emergence of a social capital structure, making MLMs particularly viable. Utah is the most religiously homogeneous state; roughly half its population identifies as members of the Church of Jesus Christ of Latter-day Saints (LDS Church). The LDS Church's institutions foster a social capital structure where (almost all) members have access to and can leverage social capital in all its forms. LDS institutions encourage members to make meaningful social connections characterized by trust and reciprocity with other church members in local neighborhoods and across the world.

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David Prior. "Civilization, Republic, Nation: Contested Keywords, Northern Republicans, and the Forgotten Reconstruction of Mormon Utah." Civil War History 56, no. 3 (2010): 283–310. http://dx.doi.org/10.1353/cwh.2010.0003.

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40

Etcheson, Nicole. "Buchanan's Mormon Judge: Delana R. Eckels and the Democratic Party in the Utah War." Civil War History 64, no. 4 (2018): 335–64. http://dx.doi.org/10.1353/cwh.2018.0050.

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41

Draper, Thomas W., Thomas B. Holman, Whitney White, and Shannon Grandy. "Adult Attachment and Declining Birthrates." Psychological Reports 100, no. 1 (February 2007): 19–23. http://dx.doi.org/10.2466/pr0.100.1.19-23.

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Attachment scores for 658 young adults living in the USA were obtained using the Experiences in Close Relationships scale. The participants came from a subsample of the RELATE data set, who had also filled out the adult attachment measure. Those young adults living in Utah County, Utah, an area of the country with a higher than normal birthrate (88% members of the Church of Jesus Christ of Latter-day Saints), also had higher than average adult attachment scores. While the methodology was not sufficient to assess causal direction nor eliminate the possibility of unidentified influences, an undiscussed psychological factor, adult attachment, may play a role in the numerical declines observed among nonimmigrant communities in the USA and Europe.

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42

Hurlbut, David Dmitri. "The “Conversion” of Anthony Obinna to Mormonism: Elective Affinities, Socio-Economic Factors, and Religious Change in Postcolonial Southeastern Nigeria." Religions 11, no. 7 (July 15, 2020): 358. http://dx.doi.org/10.3390/rel11070358.

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This article analyzes the “conversion” of Anthony Uzodimma Obinna, an Igbo schoolteacher from the town of Aboh Mbaise in Imo State, and his extended family to Mormonism in southeastern Nigeria between the 1960s and the 1980s, from a historical perspective. I argue that the transition of Anthony Obinna and his family away from Catholicism to Mormonism can be explained by both the elective affinities that existed between Mormonism and indigenous Igbo culture, and socio-economic factors as well. This article bases its conclusions on a close reading of oral histories, personal papers, and correspondence housed at the LDS Church History Library in Salt Lake City, Utah and L. Tom Perry Special Collections at Harold B. Lee Library, Brigham Young University in Provo, Utah.

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43

Chakravarty, Debjani, and Monica English. "“I Don’t Like Going To Gay Pride”: Experiences of Negotiating LGBTQIA Mormon Identity in Utah." Sexuality & Culture 25, no. 1 (June 25, 2020): 235–54. http://dx.doi.org/10.1007/s12119-020-09767-9.

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Taylor, Sarah McFarland. "Land as Lover." Nova Religio 8, no. 1 (July 1, 2004): 39–56. http://dx.doi.org/10.1525/nr.2004.8.1.39.

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Steven T. Katz and James Spickard have argued that even though mystical and ecstatic experiences are often self-defined as unmediated experiences of the divine, fundamentally these experiences are always mediated to some degree through the mystic's own cultural milieu and religious language. The filtration of Mormon naturalist Terry Tempest Williams' mystical encounters with nature through a Mormon cultural lens, which is tied to a historic and mythic topophilia, lends Williams' writing a creative organicism that deftly combines diverse and contradictory elements. On one hand, Williams points to the irony of her chosen subject in light of the problematic relation Mormon culture has had with environmentalism and eroticism. On the other hand, a distinctly Mormon sensibility shapes Williams' love for the sacred geography of Utah and her attunement to the spiritual dimensions of the American landscape. In Williams' ““greening”” of Mormonism, we see the work of religio-cultural production in action, as she creates a unique fusion of nature mysticism and Latter-day sensibilities.

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45

Martz, Jeffrey, James Kirkland, Andrew Milner, William Parker, and Vincent Santucci. "Upper Triassic lithostratigraphy, depositional systems, and vertebrate paleontology across southern Utah." Geology of the Intermountain West 4 (April 21, 2017): 99–180. http://dx.doi.org/10.31711/giw.v4.pp99-180.

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The Chinle Formation and the lower part of the overlying Wingate Sandstone and Moenave Formation were deposited in fluvial, lacustrine, paludal, and eolian environments during the Norian and Rhaetian stages of the Late Triassic (~230 to 201.3 Ma), during which time the climate shifted from subtropical to increasingly arid. In southern Utah, the Shinarump Member was largely confined to pre-Chinle paleovalleys and usually overprinted by mottled strata. From southeastern to southwestern Utah, the lower members of the Chinle Formation (Cameron Member and correlative Monitor Butte Member) thicken dramatically whereas the upper members of the Chinle Formation (the Moss Back, Petrified Forest, Owl Rock, and Church Rock Members) become erosionally truncated; south of Moab, the Kane Springs beds are laterally correlative with the Owl Rock Member and uppermost Petrified Forest Member. Prior to the erosional truncation of the upper members, the Chinle Formation was probably thickest in a southeast to northwest trend between Petrified Forest National Park and the Zion National Park, and thinned to the northeast due to the lower Chinle Formation lensing out against the flanks of the Ancestral Rocky Mountains, where the thickness of the Chinle is largely controlled by syndepositional salt tectonism. The Gartra and Stanaker Members of the Ankareh Formation are poorly understood Chinle Formation correlatives north of the San Rafael Swell. Osteichthyan fish, metoposaurid temnospondyls, phytosaurids, and crocodylomorphs are known throughout the Chinle Formation, although most remains are fragmentary. In the Cameron and Monitor Butte Members, metoposaurids are abundant and non-pseudopalatine phytosaurs are known, as is excellent material of the paracrocodylomorph Poposaurus; fragmentary specimens of the aetosaurs Calyptosuchus, Desmatosuchus, and indeterminate paratypothoracisins were probably also recovered from these beds. Osteichthyans, pseudopalatine phytosaurs, and the aetosaur Typothorax are especially abundant in the Kane Springs beds and Church Rock Member of Lisbon Valley, and Typothorax is also known from the Petrified Forest Member in Capitol Reef National Park. Procolophonids, doswelliids, and dinosaurs are known but extremely rare in the Chinle Formation of Utah. Body fossils and tracks of osteichthyans, therapsids, crocodylomorphs, and theropods are well known from the lowermost Wingate Sandstone and Moenave Formation, especially from the St. George Dinosaur Discovery Site at Johnson Farm.

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46

Martz, Jeffrey W., James I. Kirkland, Andrew R. C. Milner, William G. Parker, and Vincent L. Santucci. "Upper Triassic lithostratigraphy, depositional systems, and vertebrate paleontology across southern Utah." Geology of the Intermountain West 4 (August 2, 2017): 99–180. http://dx.doi.org/10.31711/giw.v4i0.13.

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The Chinle Formation and the lower part of the overlying Wingate Sandstone and Moenave Formation were deposited in fluvial, lacustrine, paludal, and eolian environments during the Norian and Rhaetian stages of the Late Triassic (~230 to 201.3 Ma), during which time the climate shifted from subtropical to increasingly arid. In southern Utah, the Shinarump Member was largely confined to pre-Chinle paleovalleys and usually overprinted by mottled strata. From southeastern to southwestern Utah, the lower members of the Chinle Formation (Cameron Member and correlative Monitor Butte Member) thicken dramatically whereas the upper members of the Chinle Formation (the Moss Back, Petrified Forest, Owl Rock, and Church Rock Members) become erosionally truncated; south of Moab, the Kane Springs beds are laterally correlative with the Owl Rock Member and uppermost Petrified Forest Member. Prior to the erosional truncation of the upper members, the Chinle Formation was probably thickest in a southeast to northwest trend between Petrified Forest National Park and the Zion National Park, and thinned to the northeast due to the lower Chinle Formation lensing out against the flanks of the Ancestral Rocky Mountains, where the thickness of the Chinle is largely controlled by syndepositional salt tectonism. The Gartra and Stanaker Members of the Ankareh Formation are poorly understood Chinle Formation correlatives north of the San Rafael Swell. Osteichthyan fish, metoposaurid temnospondyls, phytosaurids, and crocodylomorphs are known throughout the Chinle Formation, although most remains are fragmentary. In the Cameron and Monitor Butte Members, metoposaurids are abundant and non-pseudopalatine phytosaurs are known, as is excellent material of the paracrocodylomorph Poposaurus; fragmentary specimens of the aetosaurs Calyptosuchus, Desmatosuchus, and indeterminate paratypothoracisins were probably also recovered from these beds. Osteichthyans, pseudopalatine phytosaurs, and the aetosaur Typothorax are especially abundant in the Kane Springs beds and Church Rock Member of Lisbon Valley, and Typothorax is also known from the Petrified Forest Member in Capitol Reef National Park. Procolophonids, doswelliids, and dinosaurs are known but extremely rare in the Chinle Formation of Utah. Body fossils and tracks of osteichthyans, therapsids, crocodylomorphs, and theropods are well known from the lowermost Wingate Sandstone and Moenave Formation, especially from the St. George Dinosaur Discovery Site at Johnson Farm.

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47

Gren, Lisa H., Brooke Taylor, and Joseph L. Lyon. "Childhood Asthma Utilization Rates in a Nonsmoking Population of Utah Compared to State and National Rates." ISRN Pediatrics 2011 (October 12, 2011): 1–6. http://dx.doi.org/10.5402/2011/750213.

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Risk factors, such as parental smoking, are commonly associated with increased asthma symptoms and hospitalizations of children. Deseret Mutual Benefits Administrators (DMBA) is the health insurer for employees of The Church of Jesus Christ of Latter-day Saints and their families. Due to religious proscription, employees abstain from alcohol and tobacco use, creating a cohort of children not exposed to parental smoking. Calculation of hospitalization rates for DMBA, Utah, and the US were made in children to compare rates between a nonsmoking population and general populations. Compared to DMBA, rate ratios for asthma hospitalization and emergency department asthma visits were higher for the US and Utah. The incidence of hospital outpatient department and physician office visits was significantly greater for the US population compared to the DMBA. This study demonstrates a decreased need for health services used by children not exposed to second-hand smoke.

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48

Cranney, Stephen. "The LGB Mormon Paradox: Mental, Physical, and Self-Rated Health Among Mormon and Non-Mormon LGB Individuals in the Utah Behavioral Risk Factor Surveillance System." Journal of Homosexuality 64, no. 6 (September 15, 2016): 731–44. http://dx.doi.org/10.1080/00918369.2016.1236570.

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49

Dengah, H. J. François, Elizabeth Bingham Thomas, Erica Hawvermale, and Essa Temple. "“Find that Balance:” The Impact of Cultural Consonance and Dissonance on Mental Health among Utah and Mormon Women." Medical Anthropology Quarterly 33, no. 3 (June 20, 2019): 439–58. http://dx.doi.org/10.1111/maq.12527.

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50

Bradley, Martha, and Frederick Quinn. "Building the "Goodly Fellowship of Faith": A History of the Episcopal Church in Utah, 1867-1996." Western Historical Quarterly 37, no. 3 (October 1, 2006): 387. http://dx.doi.org/10.2307/25443399.

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