"The Instructor" magazine of The Deseret Sunday School Union of The Church of Jesus Christ of Latter-Day Saints celebrated its 100th anniversary in 1966. In a message of congratulations to the publication, the First Presidency of the Church pointed to the unique role "The Instructor" performs today in promulgating effective religious teaching. The message stated, "The articles contained therein, the editorials, and the Sunday School supplemental lesson material, have contributed much to the gospel training in the Church. It is a very superior magazine, being unsurpassed by any in its field." Because of this 100th anniversary and the unique role "The Instructor" plays to both the Sunday School organization and the Church as a whole, this study was undertaken.

Utah's foundation under the influence of the LDS church, and the continued influence of the majority LDS population in the state make this area unique in the United States. This situation makes life for the non-LDS in Utah somewhat different than in other areas. Through a series of interviews with members of the Roman Catholic, Presbyterian, Baptist (National Baptist Convention), Buddhist, and Jewish faiths, this thesis produced a large body of qualitative data concerning the non-LDS experience in Utah.The experience of non-LDS people in Utah can by typified, with a few exceptions, as a traditional majority/minority interaction. Elements of Marxist theory and also of the Group-Identification theory adequately explain most of the elements of the non-LDS Utah experience.

Sacred space is that part of the total environment which is perceived as sacred by individuals and religious groups. Sacred places may be conveniently divided into five generic categories: mystical, historical, and functional sacred places; and homelands, and places connected with the future fulfillment of prophecy. Sacred places of all five types are found in Mormondom. The temples, as mystical sacred places, were the most sacred. The Sacred Grove was the most sacred historical place. Utah was the most sacred present homeland. The future City of Zion, believed by many to be built in the future in Jackson County, Missouri, was perceived to be more sacred than Utah. Yet, present-day Jackson County was one of the least sacred places.The study revealed that several major factors influence the perception of sacred places. There seems to be a direct relationship between an increase in distance from a place and an increase in the perceived sacredness of that place. In the early stages of becoming familiar with a place, a maximum of perceived sacredness for that place is reached.

The purpose of this thesis is to present a general history of Utah State Prison in order that a record of that institution may be preserved. This phase of Utah history has long been neglected. It is hoped that a contribution has also been made to a better understanding of Utah's penal system.The present penal system in use in the state of Utah had its beginning with the early Mormon settlements in Salt Lake Valley in 1847. The first laws and judicial bodies of the Mormons were very closely tied to their religious beliefs. The handling of criminals was entirely a religious responsibility, often involving fines, restitution and corporal punishment. Governmental jails and prisons came very gradually.

This study was made to determine the similarities and dis-similarities of Utah's weekly newspaper publishers who belong to the Utah State Press Association and to analyze the publications which they publish each week. It was done to give insight and to make recommendations to those who head and to those extremely interested in community journalism in the Beehive State.

This study measures risk-taking predisposition among a conservative religious population of women, in this instance Mormon women. Risk taking is defined as a recognition of some probability of negative consequences to an action, which can include the loss of a potential reward as well as a punishment. A risk-taking predisposition results when individuals are not risk aversive but, in fact, enjoy risk taking. Survey research collected at two conferences in Utah reveal the likelihood of moderate levels of rebellious and adventurous risk-taking predisposition among the over 500 Mormon women respondents. It is suggested that religious affiliation or economic and educational levels contribute to the results reported in this study. These findings illuminate the need for further research into the impact of orthodoxy and education in predisposition to risk taking particularly in regard to health and environmental choices.

Patterns of language loss were analyzed in twenty-five returned French-speaking missionaries who had spent from one-and-a-half to two years in a French-speaking environment and who had returned to the United States from four months to five years ago. The subjects were given a written vocabulary test and an oral interview to determine their proficiency in the language. The results of this study showed that the patterns or change in particular language forms varied according to each language form. Some categories showed an obvious pattern of loss while some varied from year to year, with no pattern of any kind in evidence. There was a definite pattern of loss found in vocabulary. There was more loss in the productive portion of vocabulary than in the recognition portion. There was also a decrease in overall proficiency in the language.

Of the great unsettled problems of archaeology and anthropology perhaps the most hotly debated has been the relative importance of migration, diffusion, and independent invention in the origin of culture elements. The question has obvious importance, both for a proper understanding of man and culture, that ambitiously comprehensive goal of modern anthropology, and for historical reconstruction, the latter a necessary preliminary of the former. The concern of this thesis is with culture movement in the eastern Pacific Ocean area. The Pacific area as a whole has long been the geographical center of the diffusion problem (if we may so term it). Over the years advocates of the Old World origin of the ancient high cultures of the New World by migration or diffusion have advanced a large number of similarities common to Asia or Oceania, on the one hand, and the Americas, on the other, as evidence in support of their views. So far there has been no comprehensive recapitulation of the evidence. As a result independent-inventionist criticism has limited itself to a correspondingly unconvincing level. As a matter of fact it is not unwarranted to claim that the problem is still virtually unexplored on a systematic basis. It is the purpose of this work to begin such a systematic approach by setting forth a large body of the evidence for culture contacts across the Pacific for critical evaluation by students of culture. The magnitude of the cultural comparisons involved in such a project obviously requires that only certain portions of the general field be examined in this thesis.

The purpose of this project was to determine if there was a difference between two methods of teaching seminary: (1) the traditional, authoritative, teacher-centered method, and (2) the group-guidance, student-centered method, with regard to helping the students in solving their problems and becoming better adjusted in their personal and social problems.

The valley and region in which Murray is located was well known to the trappers and exploreres before the Mormon Pioneers entered the area. The Escalante expedition visited the general area as early as September of 1776, and left a description of Utah Valley and its inhabitants. While in the Utah Valley, the Indians gave the Spaniards information about the valley to the north and the lake there.Come fifty years later, the region became well known to the fur trappers of the great fur companies. Peter Skene Ogden, Jedediah Smith, and Provost with their companies of men traversed the region and became well acquainted with it. After the arrival of the first trappers, the area was often visited by white men, either trapping or exploring.With the Mormons entering the valley, came the settlers who were to make the first settlement at South Cottonwood. Green Flake, a member of the first party of pioneers is reported to have built a house for James Flake in the area where the Mississippi Saints settled in 1848. This area became known as the Amasa Lyman Survey and was the nucleus from which the South Cottonwood ard grew.