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Academic literature on the topic 'Mormons Mormons Mormons'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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Journal articles on the topic "Mormons Mormons Mormons"

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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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Simpson, Thomas W. "The Death of Mormon Separatism in American Universities, 1877–1896." Religion and American Culture: A Journal of Interpretation 22, no. 2 (2012): 163–201. http://dx.doi.org/10.1525/rac.2012.22.2.163.

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AbstractThe transformation of Mormonism from a small, persecuted sect into an established, global faith has attracted scholarly attention for decades. By all accounts, the late nineteenth and early twentieth centuries were critical for the church's evolution and modernization. The rapidity of the change, however, leaves nagging questions. After years of costly, principled resistance, how could Mormons, with any semblance of dignity and self-respect, suddenly embrace the institutions and values of their tormentors? How did members of the nineteenth century's “most despised large group” become so loyal to the United States in the twentieth?This essay explores the unique, crucial role that American universities played in fostering Mormon-Gentile reconciliation. Right when the animosities were at fever pitch—in the decades between the death of Brigham Young (1877) and Utah's admission into the Union as the forty-fifth state (1896)—the American university became a liminal, quasi-sacred space where Mormons experienced a radical transformation of consciousness and identity. In the process, they developed an enduring devotion to non-Mormon institutions and deference to non-Mormon expertise. These extra-ecclesial loyalties would dismantle the ideological framework of Mormon separatism and pave the way for Mormons' voluntary reimmersion into the mainstream of American life.

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Powell, Randy. "Social Welfare at the End of the World: How the Mormons Created an Alternative to the New Deal and Helped Build Modern Conservatism." Journal of Policy History 31, no. 04 (September 11, 2019): 488–511. http://dx.doi.org/10.1017/s0898030619000198.

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Abstract:It is common for members of the Church of Jesus Christ of Latter-day Saints to be considered one of the most conservative religious groups in the United States. What is less well understood is as to when the relationship between Mormonism and American conservatism began. While some historians point to the social upheavals in the 1960s and 1970s as the glue that united Mormons and conservatives, the connection began decades earlier during the Great Depression. Leaders of the Mormon Church interpreted Roosevelt’s New Deal as the fulfillment of eschatological prophecy. Envisioning themselves saving America and the Constitution at the world’s end, Mormon authorities established their own welfare program to inspire Latter-day Saints and Americans in general to eschew the New Deal. Anti–New Dealers used the Mormon welfare plan to construct a conservative ideology. Accordingly, Mormons are essential elements in the formation of a political movement that revolutionized the United States.

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Hales, Scott. "“This Earth Was Once a Garden Place”: Millennial Utopianism in Nineteenth-Century Mormon Poetry." Religion and the Arts 17, no. 4 (2013): 381–415. http://dx.doi.org/10.1163/15685292-12341285.

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Abstract In preparation for Christ’s Second Coming, nineteenth-century Mormons worked tirelessly to build Zion, a holy city where they could weather the latter-days and plan for the Millennium. Among those who contributed their talents to Zion were poets who set their millennial longing in verse. Their body of work shows how early Mormons drew upon the Bible, new Mormon doctrines, and existing poetic forms to create a literary complement to the developing Mormon eschatology. It also shows how the Mormon concept of Zion evolved over time as historical circumstances necessitated doctrinal adaptations that affected the way Mormons envisioned their earthly haven.

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O'Brien, Hazel. "The Marginality of ‘Irish Mormonism’." Journal of the British Association for the Study of Religion (JBASR) 21 (January 8, 2020): 52. http://dx.doi.org/10.18792/jbasr.v21i0.40.

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This article builds upon existing literature which demonstrates the complex interconnections of Catholicism, Irishness, and whiteness in the Republic of Ireland. Using this multifaceted inter-relationship between religious, national, and racial identities as its starting point, this article analyses negotiations of Irishness, community, and belonging amongst adherents of Mormonism in Ireland. This article firstly argues that as members of a minority religion Mormons in Ireland of all backgrounds are stigmatised and marginalised from Irish narratives of ‘belonging’. Secondly, this article determines that as the majority of Mormons in Ireland are white Irish, in keeping with the majority population, they view themselves and are viewed by others as both insiders and outsiders within their own country. Thirdly, this article demonstrates how Mormons in Ireland with racialised identities also navigate a complex system of racial, religious, and national affiliations. Thus, this article establishes that Mormons of all backgrounds in Ireland struggle to gain acceptance and belonging within the national narrative of belonging. Finally, this article identifies the processes through which Mormons in Ireland work to create belonging to the national narrative. For some, emphasising their identity as Christian is a way to find commonality with the majority Catholic population in Ireland. For others, a celebration and reinterpretation of Irishness is used as a tool to build a dual sense of belonging; to others within an increasingly diverse Mormon community in Ireland, and to the wider society.

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Ormsbee, J. Todd. "‘Like a Cord Snapping’: Toward a grounded theory of how devout Mormons leave the LDS Church." Critical Research on Religion 8, no. 3 (June 2, 2020): 297–317. http://dx.doi.org/10.1177/2050303220924096.

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This study describes the cultural, cognitive, social, and emotional work that once-devout members of the LDS Church must engage in to leave the church and divest themselves of Mormon culture. A Grounded Theory approach with a multi-modal memoing process showed that, for the devout, leaving the LDS Church and Mormon culture is not a singular event, but rather a process of gradual transformation that requires time and effort, passing through a series of punctuating events. Formerly devout ex-Mormons had to confront various problems, including the LDS Church’s truth claims and ethical contradictions from within the particular Mormon framework that leavers believed in and followed, which in turn had shaped and constrained both their leaving process and their post-Mormon selves. Interview data revealed a necessary reconstruction of post-Mormon emotionalities. And devout women who left Mormonism bore an added burden of overcoming internalized misogyny.

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Bennett, James B. "“Until This Curse of Polygamy Is Wiped Out”: Black Methodists, White Mormons, and Constructions of Racial Identity in the Late Nineteenth Century." Religion and American Culture: A Journal of Interpretation 21, no. 2 (2011): 167–94. http://dx.doi.org/10.1525/rac.2011.21.2.167.

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AbstractDuring the final quarter of the nineteenth century, black members of the Methodist Episcopal (ME) Church published a steady stream of anti-Mormonism in their weekly newspaper, the widely read and distributedSouthwestern Christian Advocate. This anti-Mormonism functioned as way for black ME Church members to articulate their denomination's distinctive racial ideology. Black ME Church members believed that their racially mixed denomination, imperfect though it was, offered the best model for advancing black citizens toward equality in both the Christian church and the American nation. Mormons, as a religious group who separated themselves in both identity and practice and as a community experiencing persecution, were a useful negative example of the dangers of abandoning the ME quest for inclusion. Black ME Church members emphasized their Christian faithfulness and American patriotism, in contrast to Mormon religious heterodoxy and political insubordination, as arguments for acceptance as equals in both religious and political institutions. At the same time, anti-Mormon rhetoric also proved a useful tool for reflecting on the challenges of African American life, regardless of denominational affiliation. For example, anti-polygamy opened space to comment on the precarious position of black women and families in the post-bellum South. In addition, cataloguing Mormon intellectual, moral, and social deficiencies became a form of instruction in the larger project of black uplift, by which African Americans sought to enter the ranks and privileges of the American middle class. In the end, however, black ME Church members found themselves increasingly segregated within their denomination and in society at large, even as Mormons, once considered both racially and religiously inferior, were welcomed into the nation as citizens and equals.

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Lundahl, Craig R. "A Nonscience Forerunner to Modern Near-Death Studies in America." OMEGA - Journal of Death and Dying 28, no. 1 (February 1994): 63–78. http://dx.doi.org/10.2190/6etm-wday-y33f-fn4n.

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This article presents information on a nonscience forerunner, The Church of Jesus Christ of Latter-day Saints, to both the work of the original psychical researchers and modern near-death studies. It examines Joseph Smith's early knowledge of the death experience and his teachings on death, five historical Mormon NDE accounts predating 1864 and two NDEs of young people in the late 1800s, other Mormon teachings on the death experience before 1886, and the Mormon sources of knowledge on the death experience and the NDE prior to scientific investigations. The study shows Bible passages and Mormon scriptures were the basis for Mormons understanding the death experience. Early Mormon NDEs provided NDE information to Mormons that recent NDEs are providing to researchers today. Some evidence suggests that early Mormon NDEs reaffirmed Mormon teachings on the death experience rather than gave origin to them. The developing system of knowledge in the field of Near Death Studies is confirming early Mormon observations on the death experience.

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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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Talbot, Christine. "MORMONS, GENDER, AND THE NEW COMMERCIAL ENTERTAINMENTS, 1890–1920." Journal of the Gilded Age and Progressive Era 16, no. 3 (June 23, 2017): 302–24. http://dx.doi.org/10.1017/s153778141700007x.

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In the early twentieth century, new forms of commercial entertainment—dance halls, movie theaters, amusement halls and parks, saloons and the like—emerged in urban areas, providing new ways for young Americans to amuse themselves. This essay explores the distinctive Mormon response to these new forms of amusement. Mormon leaders took up other progressive reformers’ concerns about early twentieth-century amusements, but refracted them through a distinctively Mormon lens that was at once gendered and uniquely religious. Mormons rejected the progressive double standard that sought to constrain women's, more than men's, participation in these new entertainments, focusing on restraining both genders equally. While many progressives held women more responsible for the sexual transgressions they worried resulted from these new forms of entertainment, Mormons held men and women equally accountable. Moreover, while other progressives sought (and largely failed) to provide alternative, more wholesome, entertainment for American youth, Mormons successfully provided family and Church amusements that kept their youth safely ensconced within the Church community. By the end of the 1910s, Church leaders had officially institutionalized the provision of amusement for its members and the Church formally became a social as well as religious organization.

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Dissertations / Theses on the topic "Mormons Mormons Mormons"

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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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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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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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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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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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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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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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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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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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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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Books on the topic "Mormons Mormons Mormons"

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Newell, Linda King. Mormon enigma: Emma Hale Smith. 2nd ed. Urbana, [Ill.]: University of Illinois Press, 1994.

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Epperson, Steven. Mormons and Jews: Early Mormon theologies of Israel. Salt Lake City: Signature Books, 1992.

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Thompson, Roger M. The Mormons. New York: Hippocrene Books, 1993.

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The Mormons. New York: Franklin Watts, 1996.

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Introvigne, Massimo. Les Mormons. Turnhout: Brepols, 1991.

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Lee, John Doyle. A Mormon chronicle: The diaries of John D. Lee, 1848-1876. San Marino, Calif: Huntington Library, 2003.

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The house of the Lord: A study of holy sanctuaries, ancient and modern. Salt Lake City, Utah: Signature Books, 1998.

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Les mormons: De la théocratie à internet. Paris: Desclée de Brouwer, 2012.

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Stout, Hosea. On the Mormon frontier: The diary of Hosea Stout 1844-1889. Salt Lake City: University of Utah Press, 2009.

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Mormons in transition. Salt Lake City, UT: Gratitude Press, 1996.

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Book chapters on the topic "Mormons Mormons Mormons"

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Mohrman, K. "Queer Mormons." In The Routledge Handbook of Mormonism and Gender, 525–38. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge handbooks in religion: Routledge, 2020. http://dx.doi.org/10.4324/9781351181600-41.

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Palmer, Jason, and David C. Knowlton. "Mormons in Peru." In The Palgrave Handbook of Global Mormonism, 397–419. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-52616-0_14.

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Terry-Roisin, Elizabeth, and Randi Lynn Tanglen. "Moriscos and Mormons." In Spain, the United States, and Transatlantic Literary Culture throughout the Nineteenth Century, 29–54. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003219460-3.

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Allen, Julie K., and Kim B. Östman. "Mormons in the Nordic Region." In The Palgrave Handbook of Global Mormonism, 533–58. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-52616-0_20.

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Johnson, Jake. "Prologue." In Mormons, Musical Theater, and Belonging in America, 1–8. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042515.003.0001.

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Whenever people found out I was writing a book on Mormons and musicals, the typical response was a skeptical, “Well, I know one.” To be fair, the Broadway hit Book of Mormon is nearly unavoidable and has really upped the ante in terms of Mormon representation in popular culture. Creators Trey Parker and Matt Stone brought a queer version of Mormonism to the stage in 2011 and largely, I think, showed Mormons a version of themselves they found unbelievable yet showed non-Mormons a version of Mormonism that instinctively felt true and real. Where you fall within these two camps probably has less to do with the kind of Mormon history you know and more to do with how much you are aware of just how entwined Mormon ideologies and musical theater really are. Mormons and musicals (and Mormons ...

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Johnson, Jake. "Exoticized Voices, Racialized Bodies." In Mormons, Musical Theater, and Belonging in America, 83–112. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042515.003.0005.

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Just as Mormons used musical theater to purchase whiteness in the early twentieth century, so too do Mormons begin in the 1960s to use musical theater to associate other racial minorities with white American values. By allowing certain groups the opportunity to voice whiteness through the conventions of musical theater, Mormons reimagined the genre as a tool to transform some minority members into exemplars of whiteness. This chapter first details the history of Mormonism in Hawaii and the musical theater productions at the Mormon-owned Polynesian Cultural Center that began there in 1963. Importantly, Mormons have long understood dark-skinned Polynesians, like themselves, to be a chosen people, rather than cursed--displaced Jews, in fact, whose origins are explained in The Book of Mormon. The chapter then analyzes the Mormon musical Life . . . More Sweet than Bitter, billed as a sequel to Fiddler on the Roof, for its narrative explicitly connecting Mormons to Judaism. The musical stage thus becomes for modern Mormons a reckoning device to demonstrate belonging and acceptance in exotic terms--“whitening” the dark-skinned Polynesians and demonstrating fluidity between Mormonism and Judaism.

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Riess, Jana. "Millennial Women and Shifting Gender Expectations." In The Next Mormons, 91–108. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190885205.003.0006.

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This chapter addresses sexism in Mormon culture. Dedicated to a particular version of family values in which women are seen as primarily responsible for bearing and nurturing children, Mormonism is sometimes at odds with recent shifts that have taken place in American culture, a divide that is more keenly felt in the younger generation. Adolescence is a time when gender expectations begin to be clearly defined in Mormonism. This can be painful at times, especially for girls who don't submit easily to being groomed for marriage and motherhood. A majority of millennial Mormons are indeed sometimes “bothered” by the fact that women do not hold the priesthood, which is a significant reversal of the views of older Mormons. Not surprisingly, former Mormons are significantly more supportive of women's ordination than current Mormons are.

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Johnson, Jake. "“I’ve Heard That Voice Before”." In Mormons, Musical Theater, and Belonging in America, 113–41. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042515.003.0006.

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This chapter examines the cultural shift in Mormonism beginning in 1960, a shift prompted when Mormon leaders adopted a principle called “Correlation” that was intended to streamline Mormon theology and make it easier to explain in other parts of the world. In doing so, Mormonism placed a new premium on standardization--in clothes, practice, and even voice. Problematic ideas or beliefs from early Mormonism (such as the history of polygamy or racist policies) were abandoned and institutional focus turned to a much narrower set of religious principles that branded Mormonism as a promoter of an always-American value system. Consequently, Mormons increasingly felt compelled during this time to return to sacred time--the time before polygamy was abandoned and “true” Mormonism was practiced. Musicals, like other pageants, road shows, and dramas in Mormonism, helped Mormons remember and access that sacred time. This chapter explores how Mormon musicals of this time, particularly the 1973 phenomenon Saturday’s Warrior, provided a way of reprising Mormon ideals or beliefs lost in this process of standardization that ultimately enlivened contemporary Mormon theology.

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Walker, David. "Conclusion." In Railroading Religion, 235–48. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469653204.003.0008.

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This chapter shows how LDS officials and businessmen continuously found ways to bend railroads to their benefits or reshape Mormons institutions in order to flourish in their networks, such as the irrigation display at the Chicago World’s Fair. Regardless of the failure of the Bear River Irrigation company, it was proof of Mormon fortitude through cultural and locative righteousness. The company’s resources were reorganized by Mormon businessmen, and Mormons effectively promoted the LDS Church in other venues at World’s Fair. On the other hand, railroad barons’ contracts provided uninterrupted freighting, lucrative receipts of transcontinental tourism, and friendships with Mormon businessmen who intervened on their behalf in Congress. The results of their efforts were the combined naturalizing and mainlining of Mormonism, as tourists were convinced that they could learn from the Mormons to cultivate western lands and define religion in the modern west.

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Mueller, Max Perry. "Marketing the Book of Mormon to Noah’s Three Sons." In Race and the Making of the Mormon People. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469636160.003.0004.

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This chapter traces the different ways the Book of Mormon was marketed to “red,” “white,” and “black” Americans during the first three years after the church was founded in 1830. Because Native Americans (“Lamanites”) were seen as the Book of Mormon’s true heirs and the prophesied leaders of New Jerusalem, and because most American Indians did not belong to America’s English-language based print culture, Joseph Smith sent Mormonism’s first official mission to Delaware Indians on the frontier, west of Missouri where the Mormons hoped to build their New Jerusalem. Because most were literate in English, early Mormons attempted to reach white “Gentile” Americans of European descent through newspapers and other media produced and published through their own printing operations. Though the Book of Mormon’s past or future does not include people of African descent, early Mormons did allow, and even encouraged, some free black Americans to join the church.

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Conference papers on the topic "Mormons Mormons Mormons"

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Polcino, Christina, Shane Houchin, Simmi Sinha, Billyjack Jory, and B. P. Wernicke. "CORRELATION OF THE MORMON PEAK AND PETROGLYPH DETACHMENTS IN THE SOUTHERN MORMON MOUNTAINS, SOUTHERN NEVADA." In 116th Annual GSA Cordilleran Section Meeting - 2020. Geological Society of America, 2020. http://dx.doi.org/10.1130/abs/2020cd-347368.

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Dudley, Dylan. "MINERALOGICAL STUDY AT MORMON MESA NEVADA." In 65th Annual Southeastern GSA Section Meeting. Geological Society of America, 2016. http://dx.doi.org/10.1130/abs/2016se-274010.

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Howell, Larry L. "History of Mechanisms: The Odometer of the Mormon Trail." In ASME 2006 International Design Engineering Technical Conferences and Computers and Information in Engineering Conference. ASMEDC, 2006. http://dx.doi.org/10.1115/detc2006-99604.

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The wagon odometer (or “roadometer”), designed, built, and implemented on the Mormon Trail, has generated much interest because of the documentation of the odometer’s design, the unusual circumstances under which it was developed, the impact it made on the settlement of the West, and the epic nature of the Mormon Exodus. This paper reviews first-person accounts documenting the odometer’s development, discusses the odometer’s impact, and reviews myths and misconceptions surrounding the odometer. In contrast to previous assumptions, this paper argues that enough information is provided from the accounts, combined with knowledge of gear design, to determine the actual gear sizes. Calculations and arguments are provided to support the idea that the gear diameters were 15 inches (38 cm) for the 60-tooth gear, 10 inches (25 cm) for the 40-tooth gear, and 1 inch (2.54 cm) for the 4-tooth gear.

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Shamileel, H., J. vijay Balaji, S. Praveen, and J. Aravinth. "Mapping of Mormon Tea Species using Hyperion Hyperspectral Data." In 2019 International Conference on Wireless Communications Signal Processing and Networking (WiSPNET). IEEE, 2019. http://dx.doi.org/10.1109/wispnet45539.2019.9032836.

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Futterman, India. "INTERPRETING POTENTIAL BARIUM SOURCES AT MORMON MESA, NV USING GEOCHEMICAL AND GEOMORPHOLOGICAL DATA." In Keck Proceedings. Keck Geology Consortium, 2019. http://dx.doi.org/10.18277/akrsg.2019.32.16.

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Vorster, Penelope. "δ13C AND δ18O GEOCHEMISTRY OF PEDOGENIC CARBONATES OF MORMON MESA, SOUTHEASTERN NEVADA, USA." In Keck Proceedings. Keck Geology Consortium, 2019. http://dx.doi.org/10.18277/akrsg.2019.32.17.

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Ehsani, M., C. Hurley, and J. Ahumada. "Repair of a Riveted Steel Penstock in the Mormon Flat Dam with Carbon FRP." In Pipelines 2016. Reston, VA: American Society of Civil Engineers, 2016. http://dx.doi.org/10.1061/9780784479957.167.

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Hereford, Richard, and Jonathan E. Schwing. "MORMON LAKE AND THE POSSIBLE FUTURE CLIMATE OF THE SOUTHWEST COLORADO PLATEAU AND PLATEAU WOODLANDS." In Joint 70th Annual Rocky Mountain GSA Section / 114th Annual Cordilleran GSA Section Meeting - 2018. Geological Society of America, 2018. http://dx.doi.org/10.1130/abs/2018rm-313484.

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Reily, Brian H. "Preliminary data on the effects of chlorantraniliprole treatment of grasshoppers and Mormon crickets on non-target rangeland insects." In 2016 International Congress of Entomology. Entomological Society of America, 2016. http://dx.doi.org/10.1603/ice.2016.113759.

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Tyrrell, J. P., Tandis S. Bidgoli, A. Möller, Daniel F. Stockli, Bradley D. Cramer, and Douglas Walker. "CHALLENGES ASSOCIATED WITH THE CONODONT (U-TH)/HE METHOD: A CASE STUDY FROM THE MORMON MOUNTAINS, TULE SPRING HILLS, AND BEAVER DAM MOUNTAINS, SOUTHEASTERN NEVADA AND SOUTHWESTERN UTAH." In GSA Annual Meeting in Denver, Colorado, USA - 2016. Geological Society of America, 2016. http://dx.doi.org/10.1130/abs/2016am-286505.

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Reports on the topic "Mormons Mormons Mormons"

1

Haynie, Kathleen. A Good Mormon Wife. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.1119.

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Morse, Andrew. The Life and Thought of Mormon Apostle Parley Parker Pratt. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.1084.

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Cannon, Janet. An exploratory study of female networking in a Mormon fundamentalist polygynous society. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.5909.

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Long, Genevieve. "Self was Forgotten": Attention to Private Consciousness in the Diaries of Three Mormon Frontier Women. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.6713.

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Samsonov, S. V., and M. Czarnogorska. Ground deformation produced by the 2014 M6.2 Mormori earthquake mapped with RADARSAT-2 DInSAR. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2015. http://dx.doi.org/10.4095/296378.

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Mineral resources of the Mormon Mountains Wilderness Study Area, Lincoln County, Nevada. US Geological Survey, 1988. http://dx.doi.org/10.3133/b1729b.

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Geologic map of the Mormon Gap and Tweedy Wash quadrangles, Millard County, Utah, and Lincoln and White Pine counties, Nevada. US Geological Survey, 1986. http://dx.doi.org/10.3133/mf1872.

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Heterogeneous Neogene strain and its bearing on horizontal extension and horizontal and vertical contraction at the margin of the extensional orogen, Mormon Mountains area, Nevada and Utah. US Geological Survey, 1993. http://dx.doi.org/10.3133/b2011.

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