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Dissertations / Theses on the topic 'Mormoner'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 February 2023

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1

Sanchez, Vasquez Jesus. "Mormonerna, kristna eller ej? : en jämförande analys av den mormonska och katolska kyrkan." Thesis, University of Gävle, Ämnesavdelningen för kultur- och religionsvetenskap, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-4685.

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<p>Jag avser att med hjälp av olika frågeställningar undersöka huruvida Jesu Kristi Kyrka av sista dagars heliga är en kristen kyrka. Jag har i min analys utgått från den kvalitativa analysmetoden, men också tagit i beaktande hermeneutiken som metod. Teoretiska utgångspunkter jag beskriver är teorier om kristendomen som också innefattar tidigare forskning inom ämnet. Jag har även i detta kapitel redogjort för hermeneutiken som teori.</p><p>Det finns både likheter och skillnader mellan den katolska kyrkan och Jesu Kristi kyrka av sista dagars heliga. Analysen visar dock på fler skillnader vilket gör att slutsatsen blir att Jesu Kristi kyrka av sista dagars heliga inte kan ses som kristen. De viktigaste avvikande punkterna är den mormonska kyrkans annorlunda världsuppfattning, syn på Gud och treenigheten.</p>

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2

Ballard, Gail D. "Nature Among the Mormons: An Ecocritical Approach to Mormon Literature." Diss., CLICK HERE for online access, 1996. http://contentdm.lib.byu.edu/u?/MormonThesesB,10586.

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3

Cederberg, Lindholm Jan Teodor. "Andliga arkiv? : En undersökning av arkiv knutna till trossamfund i Sverige." Thesis, Uppsala universitet, Institutionen för ABM, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-352969.

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The archives of religious communities is a sparingly treated subject and christian community archives constitute the majority of the archives studied. The main purpose of this thesis is to investigate the relevance of James M. O'Toole's four characteristics of religious archives put forward in his article What’s different about religious archives? Another implicit purpose is to expand the knowledge of religious community archives and include archives from other world religions. The thesis's theoretical starting-point is O'Toole's characteristics which are also used as a basis for the questions that the thesis set out to answer. The main question is to what extent O'Toole's characteristics are relevant for studying archives linked to modern religious communities operating in Sweden. The method used is interviews. A total of seven people were interviewed who had knowledge of seven religious community archives. The archives were linked to the Mission Covenant Church of Sweden, the Catholic Bishopric, the Jewish Community in Stockholm, the International Society for Krishna Consciousness, the Church of Jesus Christ of Latter-day Saints, the Triratna Buddhist Community and the Baptist Union of Sweden. With the exception of interviews, the source material consisted of literature (books and articles), web pages, archive registers and email correspondence. The result is that O'Toole's characteristics are not particularly relevant for studying archives linked to modern religious communities operating in Sweden. Religion does not seem so important for religious archives as O'Toole claims. On a scale of 0–5, the relevance of O'Toole's characteristics is 1–2. For this reason, the characteristics need to be modified. There are good opportunities for future researchers to develop the subject and supplement this study. This is a two years master’s thesis in Archival Science.

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4

Barney, Sarah Walker. "Nursing and Health Care Among Mormon Women: An Analysis of the Relief Society Magazine, 1914-1930." Diss., CLICK HERE for online access, 1993. http://patriot.lib.byu.edu/u?/MTAF,15540.

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5

Baugh, Alexander L. "A call to arms the 1838 Mormon defense of northern Missouri /." Provo, Utah : Joseph Fielding Smith Institute for Latter-day Saint History : BYU Studies, 2000. http://catalog.hathitrust.org/api/volumes/oclc/45456708.html.

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6

Jorgensen, Lynne Watkins. "The First London Mormons: 1840-1845: "What Am I and My Brethren Here For?"." Diss., CLICK HERE for online access, 1988. http://patriot.lib.byu.edu/u?/MTGM,19184.

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7

Peterson, Colleen Margaret. "Couple Cohesion: Differences Between Clinical and Non-Clinical Mormon Couples." Diss., CLICK HERE for online access, 1988. http://patriot.lib.byu.edu/u?/MTNZ,10566.

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8

Blomberg, Sigrid Margrete. "Primärsånger : En empirisk studie om andliga barnsånger i Jesu Kristi Kyrka av Sista Dagars Heliga." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper, KV, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-17831.

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Syftet med studien är att få en djupare inblick i om informanternas trosuppfattning harpåverkats av barnsångerna de fick sjunga i Jesu Kristi Kyrka av Sista Dagars Heliga då de varsmå, och i så fall hur detta har påverkat dem.Sex informanter som alla gick i Primär (kyrkans organisation för barn) har valts ut ochintervjuats. Informanterna är i åldrarna 19 till 32 och är från Sverige och USA. Studieninnehåller även en del om kyrkans musiktradition och kultur, samt analys av en primärsång.En av studiens slutsatser är att primärsångerna har varit ett medel för informanterna att lärasig mera om evangeliet, känna den Helige Anden och därigenom utveckla deras personligatro. Informanterna kommer fortfarande ihåg sångerna i vuxen ålder och kan på så sätt fortsättasjunga och fördjupa sig i sångernas religiösa budskap.

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9

Allred, David A. "Representing Culture: Reflexivity and Mormon Folklore Scholarship." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTAF,3899.

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10

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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11

Billing, Lillian. "The Influence of Religiosity in the Construction of Meaning from Advertising Messages Intended to Promote Lifestyle Values." Diss., CLICK HERE for online access, 1999. http://patriot.lib.byu.edu/u?/MTAF,15557.

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12

Weight, Alden L. "A Mormon Cultural Study of Musical Preference." Diss., CLICK HERE for online access, 1997. http://patriot.lib.byu.edu/u?/MTNZ,31058.

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13

Neilson, Reid Larkin Taylor Alma O. "The Japanese missionary journals of Elder Alma O. Taylor, 1901-10 /." Diss., CLICK HERE for online access, 2001. http://contentdm.lib.byu.edu/u?/MTNZ,33764.

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14

Smith, Nola Diane. "Saturday's Women: Female Characters as Angels and Monsters in Saturday's Warrior and Reunion." Diss., CLICK HERE for online access, 1992. http://patriot.lib.byu.edu/u?/MTNZ,22819.

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15

Layton, Christopher R. "LDS Life Tables: A Comparison of Long-Lived Populations." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTGM,23522.

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16

Adams, Travis R. "LDS Counselor Ratings of Problems Occurring Among LDS Premarital and Remarital Couples." Diss., CLICK HERE for online access, 1996. http://patriot.lib.byu.edu/u?/MTAF,3892.

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17

Bartholomew, Sherlene Hall. "An Annotated Bibliography of Literary Mormon Humor." Diss., CLICK HERE for online access, 1998. http://contentdm.lib.byu.edu/u?/MTAF,40619.

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18

Bigelow, Christopher Kimball. "Sun, Moon, and Star." BYU ScholarsArchive, 1998. https://scholarsarchive.byu.edu/etd/4530.

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This fictional novella takes place during the narrator Smoot's two-year mission to Melbourne, Australia. It chronicles the intertwining of the lives and destinies of three main characters: Smoot, a Utah native who struggles with carnality and lack of conversion and spirituality; Babakian, an Australian convert who used to be a punk rocker and has become frustrated with Mormonism's blandness and conformity; and Samantha, a nonmember part-Tongan Utahn with whom Smoot was involved before his mission. Speaking generally, the novella is about how Babakian misuses his creative powers of art and sexuality, how Samantha explores the gospel and changes her life, and how Smoot matures spiritually and learns to sacrifice.

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19

Neilson, Reid Larkin. "The Japanese Missionary Journals of Elder Alma O. Taylor, 1901-10." BYU ScholarsArchive, 2001. https://scholarsarchive.byu.edu/etd/4974.

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On 14 February 1901, the First Presidency of The Church of Jesus Christ of Latter-day Saints announced the opening of the Japan Mission and the selection of Elder Heber J. Grant as its first president. The idea of sending Mormon missionaries to Japan had earlier been entertained by President Brigham Young and several other church leaders and lay members. Until 1854, Japan was closed to western nations and their religious influences. Finally, Commodore Perry forced the Japanese to open their borders and minds to the economic and political entreaties of the United States. In time, other western nations and their Christian theology were admitted into Japan. Aware of their technological inferiority when compared to the West, the Japanese government set out to westernize their nation. During the second half of the nineteenth century, Mormons and the Japanese made a series of positive contacts. On two occasions, plans were made at the highest church levels to send missionaries to Japan. Both ended in failure. Finally, in 1901, the Church again committed its resources and one of its finest leaders, Elder Grant, to open the Japan Mission. After accepting his own calling, Elder Grant began the selection process of his own companions. He chose Horace S. Ensign, Louis A. Kelsch, and a young man from his home ward, Alma O. Taylor. Eighteen-year-old Alma was raised with the best Mormonism had to offer. His parents blessed him with education and position. He was also blessed with a sharp mind and a determined soul. Alma served in Japan for over eight and a half years. During this time he kept detailed journal entries of his experiences and impressions. The body of this thesis is devoted to making his writings available to other scholars and church members interested in the foundational events of the Church in Japan.

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20

Hochman, Grant Sinclair. "A Christian response to the cults an aid for the lay person /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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21

Marwick, Laura M. "From Mormon to Evangelical: A Look at Disaffiliation and Conversion." BYU ScholarsArchive, 1994. https://scholarsarchive.byu.edu/etd/4910.

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Religion is a major institution in society and for many, affiliation with a religious group shapes the way they view the world and the way they interact with other formal and informal institutions within society. In addition, particular behaviors are present during the processes an individual goes through when deciding to leave or switch their religious affiliation.There are a variety of new affiliations that these disaffiliated individuals can make. One alternative religious group that disaffected members of the LDS Church (Mormons) can form a new affiliation with is Evangelical Christianity, often referred to as the "Born Again Movement". This pattern of switching from one sect to another is the most dramatic form of switching as both the LDS Church and Evangelical Christianity are exclusive in nature.By focusing on this unique and exclusive form of switching, from Mormonism to Evangelical Christianity, the various reasons for disaffiliation and subsequent conversion, and the processes involved in switching can be understood.

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22

Chou, Po Nien. "Religiosity and Life Satisfaction Among LDS College Students." BYU ScholarsArchive, 1999. https://scholarsarchive.byu.edu/etd/4704.

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The purpose of this study was to determine the relationship between religiosity and life satisfaction among Latter-day Saints (LDS) college students. The scales used were the religiosity scale by Chadwick and Top (1993), and the life satisfaction scale by Neugarten, Havighurst and Tobin (1961). The analysis was based on data obtained from 222 students (55.5%) who responded. A prediction model was used to develop a regression equation. Pearson correlation analysis was used to evaluate the correlation between religiosity and life satisfaction. The regression equation is as follows: life satisfaction = 1.436815592 + 0.045915152 (spiritual experiences) + 0.042888274 (integration in congregation). A significant correlation of 0.0230 (p<.05) was found for spiritual experiences, and 0.0215 (p<.05) for integration in congregation. But no significant correlation was found between life satisfaction and the other factors such as gender, age, religious beliefs, private religious behavior, attendance/public behavior, and family religious. Spiritual experiences and integration in congregation were the only factors correlated with higher life satisfaction scores.

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23

Morrill, Kelli N. "From Housewives to Protesters: The Story of Mormons for the Equal Rights Amendment." DigitalCommons@USU, 2018. https://digitalcommons.usu.edu/etd/7056.

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On November 17, 1980, twenty Mormon women and one man were arrested on criminal trespassing charges after chaining themselves to the Bellevue, Washington LDS Temple gate. The news media extensively covered the event due to the shocking photos of middle-aged housewives, covered in large chains, holding protest signs and being escorted to police cars. These women were part of the group Mormons for the Equal Rights Amendment (MERA) and were protesting the LDS Church’s opposition to the ERA. The LDS Church actively opposed the ERA and played an important role in influencing the vote in key states leading to its eventual failure. However, ERA literature generally ignores the LDS Church and their influence, instead attributing the ERA’s failure to lack of appeal to lower class and minority women, the ratification process, and confusing messaging about the amendment. Literature that does discuss the LDS Church and its opposition to the ERA fails to tell the story of the small, but bold and attention grabbing group of Mormon women who organized a campaign in direct opposition to the position of their church. This thesis begins with an evaluation of MERA’s use of sacred space in protest, and their portrayal in the media. It then explores how MERA re-appropriated LDS hymns, rituals and language to assert their power and express discontent with the church’s position on ERA, and concludes with an evaluation of the institutional and social consequences MERA members faced as a result of their activism.

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24

Tait, Lisa Olsen. "Mormon Culture Meets Popular Fiction: Susa Young Gates and the Cultural Work of Home Literature." Diss., CLICK HERE for online access, 1998. http://patriot.lib.byu.edu/u?/MTNZ,25499.

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25

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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26

Burrill, Jennifer H. "Development of an English For Gospel Purposes Vocabulary List: the Latter-Day Saint Lexicon as a Second Language." Diss., CLICK HERE for online access, 1995. http://patriot.lib.byu.edu/u?/MTAF,15589.

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27

Harris, Jan G. "Mormons in Victorian England." Diss., CLICK HERE for online access, 1987. http://patriot.lib.byu.edu/u?/MTGM,13967.

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28

Brady, Jane D. "The Brigham Young University Folklore of Hugh Winder Nibley: Gifted Scholar, Eccentric Professor and Latter-Day Saint Spiritual Guide." Diss., CLICK HERE for online access, 1996. http://patriot.lib.byu.edu/u?/MTAF,15572.

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29

Cieslewicz, Lindsy Stewart. "Dance and Doctrine: Shaker and Mormon Dancing as a Manifestation of Doctrinal Views of the Physical Body." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTAF,24559.

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30

Stokoe, Diane. "The Mormon Waldensians." Diss., CLICK HERE for online access, 1985. http://patriot.lib.byu.edu/u?/MTNZ,22839.

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31

Evans, Rosa Mae McClellan. "Judicial Prosecution of Prisoners For LDS Plural Marriage: Prison Sentences, 1884-1895." Diss., CLICK HERE for online access, 1986. http://patriot.lib.byu.edu/u?/MTAF,34213.

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32

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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33

Kwok, Ka-ki, and 郭珈琪. "Mormon women's identity: the experiences of Hong Kong Chinese Mormon women." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B48394749.

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From a group of six people in 1830 to a worldwide congregation of about fourteen million members in 2012, the Church of Jesus Christ of Latter-day Saints, commonly known as the Mormon Church in public and in media coverage, has grown from an insignificant religious group from New York to a globally recognized and organized religious group. The Church��s congregation consists of people from different gender, class, racial, ethnic, cultural, and national backgrounds. With this diversity among its members, the Church has to find ways to cope with multiple challenges. Among all of the challenges facing Church leaders and members, one of the most prevalent topics of debate throughout the years concerns the status of Mormon women. Many of these debates run in tandem with issues associated with the various waves of feminist movements in the West. Mormon women have been seen as being oppressed by the patriarchal church organization. Many feminists, including feminists of Mormon faith, challenged such oppression and fought for their rights including the right to hold the priesthood and equal position in the Church organization. However, these voices are, for the most part, limited to Caucasian Mormon women. Through analysis of interviews with Hong Kong Chinese Mormon women, this study recognizes previously unheard or marginalized voices that shed light on new aspects of these debates.<br>published_or_final_version<br>Literary and Cultural Studies<br>Master<br>Master of Arts

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34

Andersen, Kimberly Grace. "Employment and Happiness Among Mormon and Non-Mormon Mothers in Utah." Diss., CLICK HERE for online access, 1993. http://patriot.lib.byu.edu/u?/MTAF,3902.

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35

Lamborn, Richard D. "The first Mormon women." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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36

Haynie, Kathleen Louise. "A Good Mormon Wife." PDXScholar, 2012. https://pdxscholar.library.pdx.edu/open_access_etds/1119.

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Within the Mormon culture, women are expected to marry, raise children, and be a "helpmeet" to their husbands. Both men and women are taught that they cannot attain the highest degree of heaven unless they are married in a Mormon temple, where they have been "sealed for time and all eternity." Although neither one can achieve this lofty goal without the other, and although there are some aspects of the Mormon culture in which there is a fair degree of equality between men and women, there is no denying that this is a patriarchal culture. Men hold the priesthood and they preside in their homes. The woman is the man's companion and counselor. Kathy Haynie converted to Mormonism when she was just eighteen, and she met and married her husband only two years later. She is committed to her religion and to her new family, and so she is as surprised as anyone when she begins to chafe under a manipulative and controlling husband. She is naive and credulous, and so she assumes that she needs to pray more, keep her mouth shut, and endure to the end. All of that changes when she attends a week of outdoor training for Boy Scout leaders, where she is one of only a handful of woman, and the only woman in her training patrol. Near the end of the week, Kathy realizes that she has been ignoring a self she has held within for fifteen years. Torn between her love of her children and her commitment to stable family life, and the increasing need she feels for genuine companionship, Kathy navigates the uncertain realm of friendship with one of her scouting friends. We watch her blossom as she gains confidence and skills to take her family out into the wilderness at the same time that she is deluding herself about her involvement with her friend. Family, faith, and friendship collide in this memoir of a Mormon wife and mother.

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37

McLaughlin, Nancy C. "Dating Behavior of Latter-Day Saint Male Returned Missionaries: A Process of Managing Desires." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTGM,33251.

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38

Cranney, Rachel Donaldson. "The Good Life: Mormons and Money." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2702.

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This research addresses the paradoxical beliefs and conceptualizations about money and stewardship among young adult Mormons and its consequences for the Mormon identity. The findings for this paper are based on 12 in-depth interviews with Brigham Young University students, recently graduated students, and, when applicable, their spouses, totaling 20 interviewees between the ages of 20 and 31. The data suggest that unique beliefs surrounding money have emerged from the Mormon culture as remnants of their early Mormon values still lingering in contemporary Mormon culture clash with the individualistic and consumer culture surrounding the interviewees. Interviewees demonstrate cognitive dissonance as they attempt to combine the contradictory concepts of stewardship and consumerism into their financial attitudes and behaviors. The connection between money and their Mormon identity was articulated often as a need to stay out of debt and avoid extravagance.

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39

Baker, Joseph O., Dalton Rogers, and Timothy Moser. "Acceptance of Evolution among American Mormons." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/2594.

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Low public acceptance of evolution among Americans in general, and conservative Protestants specifically, has recently received increased attention among scholars of both religion and the public understanding of science. At the same time, members of another major religious tradition, the Church of Jesus Christ of Latter-day Saints (LDS), reject evolution at rates similar to evangelical Christians, yet there remains a dearth of studies examining the lack of acceptance of evolution among Mormons. Using a nationally representative survey of Americans that contains an adequate number of LDS respondents for advanced statistical analyses, this study examines patterns of evolution acceptance or rejection among Mormons. Findings reveal a moderating relationship between political identity and education, such that educational attainment has a positive relationship with evolution acceptance among political moderates and liberals, but a negative association among political conservatives. These findings highlight the central role played by the politicization of evolution in low rates of evolution acceptance among American Mormons and emphasize the need to—where possible—examine relations between ‘science and religion’ within and across specific religious traditions.

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40

Horn, Petra M. "Silent Saints: Deaf Mormons in Utah." DigitalCommons@USU, 1992. https://digitalcommons.usu.edu/etd/1688.

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Research for this thesis drew on the network of Deaf Mormon wards/branches, newspapers, magazines, books, unpublished documents, personal collections, and oral interviews to illustrate the religious activities engaged in by deaf Latter-day Saints at the national and local levels during the mid and late twentieth century America. The study focused on the theological perspectives, church participation, and personal experiences of deaf Mormons with a special focus on the accommodations the Church of Jesus Christ of Latter-day ·Saints has for the deaf populace. This special attention was used to examine and demonstrate the influence and attractions the Mormon religion has for deaf people, who share similar cultural background and use the same language, distinct from the hearing world. Deaf Mormons' church experiences mirrored those of deaf non-Mormons. However, the Deaf culture itself surfaced as a distinct religious component for Mormons with hearing loss. Deaf Mormons both mesh with the general LDS religion and maintain their own separate sense of community. Data gathered through interviews was preserved in a videotape collection. These videotapes were then transcribed and analyzed for both patterns of information and individual points of view.

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41

Foster, Craig L. "Anti-Mormon Pamphleteering in Great Britain, 1837-1860." Diss., CLICK HERE for online access, 1989. http://patriot.lib.byu.edu/u?/MTAF,34226.

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42

Madsen, Michael. "The Mormon Influence on the Political Geography of the West." Diss., CLICK HERE for online access, 1999. http://patriot.lib.byu.edu/u?/MTGM,33224.

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43

Properzi, Mauro. "Emotions in Mormon canonical texts." Thesis, Durham University, 2010. http://etheses.dur.ac.uk/208/.

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In this study Mormon theology has been brought to interact with the socio-scientific study of emotion. The expressed purpose of this dialogue has been to construct an introductory Latter-day Saint (or LDS) theology of emotion which is both canonically based and scientifically informed. Specifically, this examination has highlighted three widely accepted general outcomes which emerge from the socio-scientific study of emotion, namely the necessity of cognition for their emergence, the personal responsibility attached to their manifestation, and their instrumentality in facilitating various processes of human development and experience. In turn, both the basic theological structure of Mormonism and its unique canonical texts have been examined to determine the extent to which LDS theology is compatible with such a three-fold definition of emotion. As a result it was established that at this basic level of explanation science and Mormon theology undoubtedly share a common perspective. In reaching this conclusion unique LDS texts have been examined with specific reference to their description of six common emotions: hope, fear, joy, sorrow, love, and hate. For each of these emotional phenomena, which have further been classified into three separate groups of emotion types, the extensive report of textual evidence has consistently confirmed an implied presence of the outlined three-fold model of emotion. Furthermore, specific attention to the Mormon theology of Atonement and to its significant role for the LDS framing and regulating of emotions has enlarged this theological examination to include a wider exploration of such areas as epistemology, cosmology, soteriology, and anthropology of Mormonism. In this light, the theological and socio-scientific study of emotions in the LDS social/theological context may benefit from further academic research which could extend in the many possible directions of focus that have been suggested in the conclusion.

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44

Christianson, Stace Hucks. "Mormon Women's Sense of Empowerment." Diss., CLICK HERE for online access, 1997. http://patriot.lib.byu.edu/u?/MTAF,24557.

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45

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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46

Lee, Sara Isabel. "Power Distance in Mormon Culture." BYU ScholarsArchive, 2015. https://scholarsarchive.byu.edu/etd/4413.

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Religion consists of humanity's beliefs, cultural systems, and worldviews of existence (Geertz, 1973). Its function is not merely a system of symbols that people act according to, but also the establishment of powerful, pervasive motivations in the society. This study intends to analyze the connection of religion and culture by using one of Hofstede's cultural dimensions, power distance (the extent of how power is accepted and expected to be distributed in the society). In this analysis, the researcher investigated the PDI (Power Distance Index) within the Utah Mormon culture. Researcher also compared the PDI scoring of Utah Mormon culture to the general US culture, as well as the PDI in Catholicism and Protestantism culture. The results showed that the unique Mormon cultural region in Utah has the lowest PDI in comparison to the US national culture and that of general Protestant and Catholic communities. This outcome is contrary to the general characterization of power in Utah Mormon culture. The result of this study raised more questions than answers. Although several factors and characteristics that contribute to the low PDI in Utah Mormon society, as well as its implications have been analyzed, the researcher found that this contradiction of the PDI scoring is related to Hofstede's original work. This study is challenging Hofstede's way in treating culture and its components as homogenous. Thus, each fragment of culture needs to be investigated as a separate entity. The study of power distance in Utah Mormon culture indicates how a society can understand its own characteristics and how it can communicate more effectively with other societies with different backgrounds or different PDI based on these characteristics. This study can educate people concerning how Mormons interact and perhaps might even, to a certain extent, at least, explain the conflicts in the society itself. Additionally, the results of this research can be a new contribution to the literature for this field and can further the research in verifying the characteristics of a given society.

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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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Underwood, Grant. "Early Mormon Millenarianism: Another Look." BYU ScholarsArchive, 1985. https://scholarsarchive.byu.edu/etd/5182.

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Whether in its earliest or its most recent formulations, Mormon millennialism is essentially premillennial. At no time can it be considered postmillennial or a millennial. Along with a millenarian ideology, Latter-day Saints of the 1830s maintained a polarized perception of society and salvation. Apparently, it was not until the 1840s that Mormons began to explore the millennial implications of the "Vision" of the three degrees of glory. Other strands of thought unique to the earliest years of Mormonism are also considered. Furthermore, it is shown how millenarianism informed Mormon perceptions of Native Americans, missionary work, persecution, the Apostasy, and Zion. With the aid of recent scholarly studies of millenarianism in other religions and cultures, the early Mormon mind is set in a broad eschatological framework. Finally, recent attempts to explain Mormon millenarianism as a response to socioeconomic frustrations are found to be inadequate. Mormon millenarianism is better viewed as a religious response to doctrinal and spiritual frustration.

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Fox, Kiira Elizabeth. "Mormon Fertility in Latin America." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/3050.

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While previous research has identified religion as an influence of fertility, how context changes the nature of that relationship remains little understood. Using census data from Brazil, Chile and Mexico, this study examines whether the high fertility pattern of one pronatalist, American-born religion (The Church of Jesus Christ of Latter-day Saints) translates to the Latin American context. Results indicate that it does, but only inconsistently as the pronatalist pattern is masked by members' educational attainment and mixed religion marriages. When these attributes are accounted for LDS fertility is high in Latin America, especially among the more educated. This study highlights both the importance of member characteristics in influencing fertility and the role of selective recruiting in determining how and whether these characteristics vary by context.

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Preston, Gary L. "Assessment of Influence that The Church of Jesus Christ of Latter-Day Saints has on Exercise Habit of Members Living in Utah County." Diss., CLICK HERE for online access, 1987. http://patriot.lib.byu.edu/u?/MTNZ,10580.

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