The purpose of this study is twofold: (1) to determine if there is a difference between the returned missionaries' academic achievement before and after their missionary experience; and (2) to determine if there is a difference between returned missionaries and non-missionaries in scholastic aptitude, academic achievement, and vocational interest.

The primary purpose of this study is to collect and record examples of music of the early inhabitants of Taylor, Arizona, as they are sung and played by their survivors and descendants.

The Indian agent, the trapper, or the citizens of small Iowa townships were undoubtedly startled to see such a large movement of people and wagons across the state of Iowa. It was the winter and early spring of 1846. The onlooker would have seen men, women, and children muffled against the wintry blast, walking or riding in covered wagons and lesser vehicles. Somehow these people were different from the occasional companies bound for points West. Many were ill equipped. Many had a look of gentility, or as the frontiersman might say, a "citified look." They kept to themselves and often withdrew from outside influences as if they expected trouble to fall upon them from some source. Indeed, they seemed "peculiar."

The number of senior missionaries serving missions for the Church of Jesus Christ of Latter-day Saints has increased in recent years. Many of these volunteers travel overseas and are therefore immersed in a different culture. Some of them adjust successfully and others do not. The purpose of this research was to assess senior missionaries' perceptions of the type of preparation they made and training they received before departure, the expectations they had of their assignment, the people and way of life in the islands, and the accuracy of those expectations, the challenges they faced, the factors that they felt helped them adjust to these challenges, the advice they would give to future senior missionaries, and the recommendations if any they would give to improve their training. Participants consisted of 37 senior missionaries currently serving on the islands of Samoa, Tonga, New Zealand, and Kiribati. The instrument used in this study was a questionnaire containing both quantitative and qualitative questions. Analysis of the quantitative data showed that subjects identified their previous experience living in the country and conversations with other Americans who had been to the country as the most helpful way to prepare for their assignment. The subjects felt that the most helpful aspect of the formal training was training that focused on their specific area of responsibility. The subjects reported having some challenges with the climate, the people, and the language barriers they encountered. Factors that were identified as being very helpful to participants in adjusting to the challenges included spiritual factors (such as prayer and scripture study), building good relationships with the local people and other missionary couples, maintaining contact with home, maintaining a positive attitude, striving to be tolerant, support from non-native supervisors, and staying active/busy. Analysis of the qualitative data showed that the participants felt that learning some of the host language, and learning more about the host culture prior to departure would be particularly beneficial. They also indicated that although training was provided prior to departure, the training needed to be more specific to their individual assignments, and it needed to involve some language and cultural training. In addition, it was also apparent that regardless of whether or not the missionaries had had previous experience living overseas, most of the subjects had a good idea what they where undertaking before they left home.

During the Nineteenth Century, a reform agitation known as the prohibition movement began to gather momentum in the United States. Led chiefly by the Women's Christian Temperance Union and pushed also by the Prohibition Party, this movement grew only slowly until a general spirit of reform began to sweep the country at the end of the century. With the W.C.T.U. and the American Anti-Saloon League leading the fight during the Progressive Era, the tide of public opinion finally took form in the Eighteenth Amendment to the Constitution of the United States, an amendment which forbade "the manufacture, sale or transportation of intoxicating liquors..." in this country. The Eighteenth Amendment became effective on January 16, 1920. Less than fourteen years later, the Amendment was repealed. The dreams of most prohibitionists were but ashes. In the opinion of most Americans, the "noble experiment" had failed. The story of prohibition on the national scene was reflected on a smaller scale in the State of Utah, but Utah deserves special study since it had a unique people. The predominant religion in Utah was that of the Church of Jesus Christ of Latter-day Saints, the so-called Mormon Church, which demands of its members total abstinance from alcoholic beverages if they are to be in full faith and fellowship. Significant, then, is the fact that when Utah adopted prohibition in 1917, sixty-three percent of its people were Mormons. Yet, when Utah repealed prohibition in 1933, the percentage of the population affiliated with this dominant faith was still sixty-three per cent. The events leading to the adoption of prohibition in Utah have been adequately described by Bruce T. Dyer, and will be only reviewed here as background information. The emphasis in this study will be upon the events and forces leading to the repeal of prohibition in Utah and the adoption of the basic liquor control system which has been in effect in the state since 1935.

This study has shown that there is a textual relationship between the Doctrine and Covenants and the King James Version of the Bible in that out of 1240 of the 1999 verses examined in Sections 65-133 of the Doctrine and Covenants there were found two paralleled Biblical phrases or clauses. Varying in subject matter, these clauses and phrases were either similar or verbatim parallels in vocabulary, syntax or meanings (denotations and connotations) and, many times, in concept.In analyzing the location of the sources of the textual parallels, it was found that the New Testament is much more similar in subject matter and wording to the Doctrine and Covenants than is the Old Testament. However, paralleled passages referring to the latter days are particularly abundant in Isaiah, Joel, Zephaniah and Malachi.

The purpose of this thesis is to discover those experimental theatre techniques which can best express a Mormon theme: that one must become as a child to enter the kingdom of God. This thesis concludes from the resultant production, An Afternoon's Work, that certain theatrical techniques are powerful tools for the expression of any theme; that the work of the Open Theatre can be used for Mormon ends as long as the actor and director know exactly what they want to say and refine the techniques for that purpose.The ideology behind experimental theatres such as the Open Theatre is discussed and compared with Mormon ideology. The creation of the production is analyzed in an effort to provide future aspirants with guidelines to the possible contributions of the actors, directors, techniques, and refinement process. A descriptive list of exercises and a script for An Afternoon's Work are included.

The majority of male Ricks College students, while serving as missionaries for the Church of Jesus Christ of Latter-day Saints, spend two years living in geographically unfamiliar environments. This thesis compares the geographic literacy of those Ricks College males who have served LDS Church missions with those who have not. A test of geographic literacy was administered to 306 male Ricks College students. Returned missionaries demonstrated significantly higher knowledge of general cultural and physical geography than pre-missionanes. In contrast, returned missionaries demonstrated no greater ability to identify global places such as countries and cities. As expected, the returned missionaries possessed a superior knowledge of the regions in which they served.

This study focused upon differences between L.D.S. temple and L.D.S. non-temple marriages (which was used as a measure of religious commitment) with respect to divorce rate, and the relationship of occupational level and bride's age at marriage to divorce rate.A total of 419 couples were involved in the study. They were all married in 1955, had been born in Utah, and were residing in Utah at the time of marriage. Temple and non-temple marriages were equated for occupational level at the time of marriage. By 1968, the L.D.S. temple married couples tended to be higher in occupational level.Significant differences were found between couples with temple marriages and those with non-temple marriages: the divorce rate was lower and the negative relationship between occupational level and bride's age at marriage and divorce rate was far less pronounced for the temple marriages. The occupational level that was found to be most useful was the 1968 level.Couples of their parents were contacted by telephone to obtain data used in this thesis.

The problem for this thesis was undertaken because of an intense interest which the writer has in general Western History and more particularly in the History of the Church of Jesus Christ of Latter-day Saints. As the thousands of emigrants moved west to make their homes, they brought with them only enough supplies to support themselves for a relatively short time. When those supplies were gone they needed replacements in order not to bring hardships to the settlers. Where were these precious supplies to come from? Some few principally agricultural products could be produced, but by far the largest portion of these goods had to be imported, at least until the means of production could be established which would obviously require considerable time. The only other source of supply then was at the larger centers of population where the materials could be purchased and be shipped to the western communities where they were so desperately needed. Had the transportation not materialized, the emigrants would have perished before they could have become established. They did not perish, however. The transportation did materialize and thousands of tons of goods were shipped into the Valley for the support of the Saints. Who was entrepid enough to risk their capital, their time and effort to haul these life-giving supplies through all the dangers which would beset them to the valleys of the mountains? What were the problems which these men had to face in this enterprise? They knew there were rivers to cross, mountains to climb, and over one thousand miles of desert to subdue. How were these problems met; what provisions were made to make the problems less hazardous? When they arrived what were the risks which they had to face in being able to dispose of their cargoes to an advantage, and what were their chances of realizing sufficient income from their effort to pay them for their time and effort? What special equipment would be needed to withstand the demands of the long haul across the plains and return for more goods? What about the personal problems which would naturally arise because of the interaction of the seller and buyer? How would the Saints react to large numbers of people coming into the valley who did not share their particular interests and beliefs? All these questions become the logical premise to this study.