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Dissertations / Theses on the topic 'Mormon pioneer'
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1
Andros, Jill Jacobsen. "Children on the Mormon Trail." Diss., CLICK HERE for online access, 1997. http://patriot.lib.byu.edu/u?/MTAF,4595.
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Busk, Judy Shell. "Journey : connections to a pioneer past /." Diss., CLICK HERE for online access, 1996. http://patriot.lib.byu.edu/u?/MTAF,15592.
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Coelho, Adriane Rodrigues. "Ordinary accounts of extraordinary value :: mormon pioneer women's life writings." Universidade Federal de Minas Gerais, 2006. http://hdl.handle.net/1843/ALDR-6QWPHJ.
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Considering personal literature as a distinct literary genre that reveals and preserves their authors' identity and voice, and that demands its own parameters for literary analysis, this study investigates two nineteenth century Mormon women's life writings: Mary Jane Mount Tanner's journals and Patience Loader Rozsa Archer's autobiography, taking into account their value as historical documents, which not only demonstrate an effective way to access the past, but also have already proven to be fundamental for the reconstruction of the Mormon experience and preservation and conveyance of its group identity and collective memory. Attempting at understanding how literature, history and memory merge, this study presentes the development of the comprehension of memory as a social phenomenon and summarizes the contributions of important thinkers like Halbwachs, Le Goff, Connerton and Hobsbawn. It also provides an outline of the history of the United States in the nineteenth century to contextualize the historical and social frames in which those texts are inserted.A partir de considerações acerca da literatura pessoal enquanto um gênero literário diferenciado que, ao mesmo tempo, revela e preserva a identidade e a voz do autor, e que demanda parâmetros de análise literária específicos, este trabalho investiga as escritas pessoais de duas mulheres mórmons do século dezenove: os diários de Mary Jane Mount Tanner e a autobiografia de Patience Loader Rozsa Archer, considerando o seu valor enquanto documentos históricos que não somente constituem um bom método de acesso ao passado, mas que também tem se mostrado fundamental na reconstrução da experiência mórmon e na preservação e transmissão da identidade do grupo e de sua memória coletiva. Visando compreender como literatura, história e memória se entrelaçam, esta pesquisa apresenta o desenvolvimento da concepção da memória enquanto um fenômeno social e resume as contribuições de importantes filósofos sobre o assunto: Halbwachs, Le Goff, Connerton e Hobsbawm. O estudo também traça, em linhas gerais, um resumo da história dos Estados Unidos no século xix, proporcionando o panorama necessário ao entendimento das molduras históricas e sociais em que os textos se enquadram.
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Fife, Jennifer L. "Pioneer Harmonies: Mormon Women and Music in Utah, 1847-1900." DigitalCommons@USU, 1994. https://digitalcommons.usu.edu/etd/7480.
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By drawing on local newspapers and the diaries, journals, and autobiographies of nearly fifty pioneers, this thesis examined the varied musical experiences of Utah's Latter-day Saint women during the years 1847-1900, and sought to determine whether they followed national gender trends in music during this era. Women in nineteenth-century Utah participated in a wide variety of musical activities, including using music in their homes, taking lessons, and teaching. Women also composed and wrote song lyrics. Many women performed in community musical events, such as concerts and operas. Despite their accomplishments, women did face conflict over the demands of family responsibility and the desire to pursue public musical careers. In some cases, women retreated from performance or even abandoned their interest.
Nonetheless, music allowed these women to enrich their personal and social lives, express their feelings on a variety of topics, bond together in both religious and political sisterhood, and involve themselves more fully in their communities. In their many musical activities, women in Utah, often regarded as a singular or isolated population because of their affiliation with the Church of Jesus Christ of Latter-day Saints, reflected changing trends for women throughout the United States. This became especially noticed as music became less a social accomplishment and more an expression of serious study through which women redefined their roles and society's acceptable standards for work and public performance.
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Smedley, Jeff Davis. "The 1848 Mormon Westward Migration." BYU ScholarsArchive, 2017. https://scholarsarchive.byu.edu/etd/6277.
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From the Pioneer Company of 1847 to the completion of the transcontinental railroad in 1869, approximately 60,000 Mormon pioneers made the journey from Winter Quarters to the Salt Lake Valley. Although some years have received more attention, every footprint placed on the prairie is part of the epic pioneer story. This thesis examines the major challenges and characteristics of the 1848 Mormon pioneers crossing of the plains. The sacrifices and contributions of the 1848 pioneers are as significant to the legacy of the Mormon westward migration as any other year. In order to explore, develop, and explain the thesis statement, this work includes five chapters. Chapter I: Introduction provides the historical setting of the 1848 Mormon pioneers. Chapter II: The L.D.S migration of 1848 in historical context. Chapter III: The general characteristics of the 1848 Mormon migration. Chapter IV: Relief efforts. Chapter V: Conclusion. The primary evidence for this thesis comes from journals of the 1848 Mormon pioneers. This research has discovered that the 1848 pioneers had the largest company in Mormon pioneer history. It is also the only year that each member of the First Presidency led a pioneer company across the plains. The companies' immense size coupled with insufficient provisions and an unusually dry spring required sacrifice and cooperation. Topics researched include: route and distances traveled, role of women, expressions of devotion, livestock issues, Indian relations, sickness, injury, and death. The 1848 pioneers received significant relief from 1847 migrants, who returned to the trail to assist.
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Long, Genevieve Jane. ""Self was Forgotten": Attention to Private Consciousness in the Diaries of Three Mormon Frontier Women." PDXScholar, 1994. https://pdxscholar.library.pdx.edu/open_access_etds/4837.
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This study discusses diaries by three Mormon women on America's southwestern frontier. These diaries cover a period stretching from 1880-1920. The study explores how these diarists (in a culture that was and remains highly communitarian and which valued, for women, the primary roles of helpmeet and mother), leave the imprint of individual as well as cooperative consciousness in private writings. As authors, diarists display remarkable persistence in maintaining and elaborating on a daily text. Since diaries are a type of private writing engaged in even by women who--because of education, social class, or life circumstances--do little other writing, women's diaries offer significant clues to women's writing strategies and goals. Most study of women's diaries positions these texts as footnotes to history or the literary canon. This study discusses the interplay between persona, tone and style, a diarist's life experience (pioneering, for example) and Mormon expectations for women. Consistently positioning women as helpers in building a millenial kingdom, Mormonism deemphasizes the very act which keeping diaries encourages them to begin: placing the self in a position of (literal) authority. In these diaries, the writers have been able to include or omit what they choose from daily narrative, signaling meaning through shifts in style or tone. As writers, these women function as authorities in their individual and communal lives. Three diaries form the core of this study. The Udall diary is taken from a published version edited by her granddaughter, Maria S. Ellsworth. The Chase diary comes from the University of Utah's archives, from among papers of the diarist's husband, George Ogden Chase. The Willis diary was edited from manuscript and donated for this study by Kim Brown, who supplied photocopies of both her typescript and the original Willis manuscript.
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Paul, Carly Kay. "The Rhetoric of the Frontier and the Frontier of Rhetoric." Diss., CLICK HERE FOR ONLINE ACCESS, 2004. http://contentdm.lib.byu.edu/u?/MormonThesesP-Q,6398.
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Williamson, Amy L. "Storytelling Through Brushstrokes: Minerva Teichert's Visualization of the Mormon Pioneer Experience and Messages to Her Audience." DigitalCommons@USU, 2009. https://digitalcommons.usu.edu/etd/396.
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"We must paint the great Mormon story of our pioneers in mural decorations so that 'he who runs may read,'" remarked Minerva Teichert. When she created her pioneer panorama, Teichert attempted to do something different; whereas other Mormon artists had drawn on their personal pioneer experiences or sought inspiration from Church-approved publications regarding the trek, her visual inspiration came from the oral narratives she heard as a child. Because she used these narratives, Teichert portrayed the Mormon pioneer experience from a woman's perspective and voiced their experiences to male and non-Mormon audiences. Not only did Teichert offer a counterpoint to sanctioned church histories, she coded her paintings with specific messages for different audiences, which allowed her to reach multiple audiences through her paintings.
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Wheeler, Emily Anne Brooksby. "The Solitary Place Shall Be Glad for Them: Understanding and Treating Mormon Pioneer Gardens as Cultural Landscapes." DigitalCommons@USU, 2011. https://digitalcommons.usu.edu/etd/899.
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The gardens of early Mormon pioneers are a unique cultural resource in the western United States, but little guidance has been provided for understanding or providing landscape treatments for Mormon landscapes. Mormon pioneers came to Utah and the Great Basin to escape religious persecution and build their own holy kingdom. In relative geographical isolation, they built towns that have a distinctive character delineating a Mormon cultural region in the West. Self-sufficiency was an important feature of these towns and of the religious culture of early Mormons, both because of their geographical isolation and their desire to be independent of the world, which they viewed as wicked. This emphasis on self-sufficiency made gardens and gardening an important part of every household, encouraged by religious leaders and individual need. The cultural and personal preferences of individuals did influence the style and contents of Mormon pioneer gardens, but perhaps not to the extent that the religious culture of self-sufficiency did.
When managing or treating Mormon pioneer landscapes or gardens, it is helpful to start by assessing any historic features that still exist. Then, the property owner or manager can choose one of the standard landscape treatments of preservation, rehabilitation, restoration, or reconstruction, or opt for some combination of these treatments. Because Mormon pioneers brought plants from all over the world, a large selection of heirloom plants may be suitable for historic Mormon landscapes. A few historic plants are no longer appropriate in Western landscapes because of ecological concerns such as invasiveness or water efficiency, but substitutions for these plants can be found by considering the plant's form, function, and meaning in the historic landscape.
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Warnick, Jill Thorley. "Women Homesteaders in Utah, 1869-1934." Diss., CLICK HERE for online access, 1985. http://patriot.lib.byu.edu/u?/MTNZ,31054.
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Milewski, Melissa Lambert. "The Diaries of Mary Lois Walker Morris." BYU ScholarsArchive, 2004. https://scholarsarchive.byu.edu/etd/4942.
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An edited transcription of the 1879 to 1887 diaries of Mary Lois Walker Morris (1835-1919). Mary Lois, a plural wife in 19th century Utah, went in and out of hiding between 1885 and 1887 to protect her husband Elias Morris from prosecution for illegal cohabitation. Her daily diaries culminate with the court trial of her husband for illegal cohabitation in September 1887. At the trial, she testified falsely, stating that she had been separated from her husband since the beginning of 1883, when in fact the couple did not separate until May of 1885. As a result, her husband was acquitted. Mary Lois and her husband Elias Morris, a prominent builder and businessman, were in a levirate marriage. Mary Lois had married Elias's brother John in 1852 and came across the plains to Salt Lake City with him. In 1855, when John lay dying, Mary Lois promised him that she would marry his brother Elias and raise up children that would belong to John in the hereafter. John's brother Elias agreed and took Mary Lois as a plural wife in 1856. Together, they had eight children, including LDS apostle George Q. Morris and Nephi Morris, a member of the Utah state legislature. Mary Lois's diaries contain detailed information about her own and her children's church meeting attendance, her time as the president of the Salt Lake 15th Ward Primary Association, her work as a milliner, her attitude toward polygamy and her interactions with her husband and children. Her diaries also give evidence of a rich cultural life that included attendance at many plays and concerts and contain conversations and interaction with many LDS people in Salt Lake City at the time. She records information about courtship patterns, housecleaning, leisure activities, reading material and other aspects of daily life in 19th century Utah. In addition, Mary Lois gives political commentary on the anti-polygamy conflict occurring around her and records her own experience in hiding during the raid.
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Hubbard, Jonice L. "Pioneers in Twentieth Century Mormon Media: Oral Histories of Latter-day Saint Electronic and Public Relations Professionals." Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd2204.pdf.
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Long, Genevieve J. "Laboring in the desert : the letters and diaries of Narcissa Prentiss Whitman and Ida Hunt Udall /." view abstract or download file of text, 2002. http://wwwlib.umi.com/cr/uoregon/fullcit?p3072596.
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Thesis (Ph. D.)--University of Oregon, 2002.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 321-336). Also available for download via the World Wide Web; free to University of Oregon users.
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Billings, Amy Reynolds. "Faith, Femininity, and the Frontier: the Life of Martha Jane Knowlton Coray." BYU ScholarsArchive, 2002. https://scholarsarchive.byu.edu/etd/4532.
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Through examining the life of Martha Jane Knowlton Coray, a nineteenth-century Mormon woman, this thesis establishes an analytical framework for studying the lives of Mormon women in territorial Utah. Their faith, femininity, and the frontier form the boundaries in which their lives are studied. Their faith was primarily defined by the doctrines of The Church of Jesus Christ of Latter-day Saints, such as a belief in a restored gospel and priesthood, temples, and polygamy. These unique beliefs also fostered an identity as a chosen people and contributed to hostile feelings from their neighbors. Persecution followed and the Latter-day Saint community responded by isolating themselves geographically and ideologically from their perceived enemies. This isolation, in turn, elevated the importance of LDS doctrine and culture in Mormon women's lives.Mormon women also brought to Utah territory Northeastern notions of domesticity promulgated through women's magazines of the time. In Utah, local newspapers also forwarded the ideals of purity, piety, submissiveness, and virtue. Mormon women claimed to implement these values in their lives, but Protestant women found their acceptance of polygamy an insult to womanhood.Finally, Mormon women lived on the western frontier, isolated from markets in a desert. Such circumstances inevitably affected their lives. They had to sacrifice convenience, economic stability, and physical comforts while establishing a reliable food supply, irrigation systems, schools, and homes. Domestic production of food stuffs and goods became essential to a family's survival.This picture of Mormon women, though generally accurate, is not enough to examine the many unique facets of their lives. The triad of faith, femininity, the frontier sets the boundaries for the study, but does not account for the differences between each woman's unique personality and circumstances. I have chosen Martha Jane Knowlton Coray to test the boundaries established in this framework. As a believer, Martha was concerned with building the Kingdom of God. She followed Brigham Young's 1870s directives and her own ambitions to sell medicinal products throughout Utah Territory. Doctrine regarding eternal families and her domestic ideals no doubt contributed to her choice to have twelve children. But Martha and Howard failed at their attempt to practice polygamy, and poverty prevented Martha from doing as much for her children as she would have liked. Martha's life illustrates that although the greatest influences in Mormon women's lives can be identified, the individual paths followed were forged by choice, personality, and determination.
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Arrowsmith, Stephen G. "The "Unidentified Pioneers": An Analysis of Staffordshire Mormons, 1837 to 1870." BYU ScholarsArchive, 2003. https://scholarsarchive.byu.edu/etd/4488.
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The evidence presented in this thesis advocates an increased level of scholarly interest in English working-class Mormon converts. To illustrate who these people were, and what their roles were as part of Mormon story, this regional study introduces and makes available over twelve hundred Staffordshire Mormons, and asks questions of the collected statistical information. The conservative Staffordshire Mormons clearly assisted the establishment, and continuation, off a Zion in the American West. Much of the data confirms previous scholarship; however, those with “differing visions” of Mormonism (for example, the RLDS Church) attracted Staffordshire converts in larger numbers than previously suggested. The findings suggest a careful re-examination of the early British RLDS membership may reveal similar findings. If so, a reappraisal of RLDS-LDS history not only would be desirable, but also necessary.
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McLachlan, Winifred Morse. "From Babylon to Zion : the life of William McLachlan, a British convert to the Mormon Church /." Diss., CLICK HERE for online access, 1986. http://patriot.lib.byu.edu/u?/MTGM,33250.
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Tibbitts, Hazel McLean. "Study of the Pioneers of Providence, Utah and their Children." Diss., CLICK HERE for online access, 1988. http://patriot.lib.byu.edu/u?/MTNZ,25508.
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Stock, Marel Angela. "Puppets, Pioneers, and Sport: The Onstage and Offstage Performance of Khmer Identity." Diss., CLICK HERE for online access, 2009. http://contentdm.lib.byu.edu/ETD/image/etd2944.pdf.
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Crandell, Jill N. "Garden Grove, Iowa: From Mormon Way Station to Permanent Settlement, 1846-1852." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2375.
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When the Mormon people began evacuating Nauvoo, Illinois, in February 1846, they intended to leave the United States and build a home for themselves in the West, where they could practice their religion without persecution. However, as Brigham Young led thousands through severe rain and mud that spring, he soon decided that too many of the Saints were unprepared for the long journey to the mountains. Mormons built way stations across Iowa, places where they planted crops, raised log cabins, and obtained the necessary food and supplies. After the Saints moved on to Utah in following years, many of these way stations became permanent towns in Iowa. As the first way station Mormons established in Iowa, Garden Grove created a pattern for the other way stations that followed. An exhaustive study of over three hundred sources has provided the information necessary to create a database of the settlers of the town from 1846 to 1852. This study has found that the mortality rate was high the first year, but death was not a significant problem later. The fertility rate was exceptionally high, demonstrating that the way stations were heavily populated by families awaiting the birth of a child. The nativity of the people showed that the LDS and non-LDS settlers came from the same cultural background, mostly New England and the Midwest, and further study revealed that those not of the Mormon faith were friends and family of the Saints. Economically, the original Garden Grove settlers were the poorest of the Mormons coming out of Nauvoo, but by 1870, their mean wealth was above the average wealth of pioneers in Utah. The Garden Grove Saints created a settlement to help themselves and other Mormons. In the process, they improved trails and supplied food and services to overlanders that assisted in the settlement of the American West.
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Ford, Gary S. "Cornelius P. Lott and his Contribution to the Temporal Salvation of the Latter-day Saint Pioneers Through the Care of Livestock." Diss., CLICK HERE for online access, 2005. http://contentdm.lib.byu.edu/ETD/image/etd1136.pdf.
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