The effects of maternal employment status on the happiness and/or unhappiness of married Utah women with children were studied. The independent variables were employment status, age, and denomination. Covariates were health, husbands income, and number of children. Denominational differences were not found to impact happiness, but age and employment status were related to happiness, with non-employed and younger mothers being happier.

The speaking of John Taylor influenced the lives of Latter-day Saints for five decades. He delivered between two and three thousand addresses. In those addresses he promulgated a diversity of principles concerning the kingdom of God. This study focused on Taylor's ideas regarding liberty. Those ideas were often found in Taylor's speaking between 1857 and 1867. It was a time of threatened liberties for the people he lead. His speeches during those years played a significant part in swaying politcal and military efforts, as well as bolstering Mormon determination.This study found that Taylor's ideas of liberty are based largely on his religious fundament. To Taylor, religious and poilitcal philosophy were inseparably inter-related. He believed that the Latter-day Saints had special rights. He presented his ideas to Mormon and Gentile alike in pointed, frank sermons. Taylor spoke as he lived--with great intensity.

The purpose of this study was three-fold: (1) to compile information explaining what the case method is, giving instructions concerning the use of the case method for students and instructor, and discussing how cases may be obtained and written; (2) to analyze the case method of instruction to show the advantages and disadvantages of its use in teaching religion; and (3) to develop sample cases that could be used in teaching religion in the Church of Jesus Christ of Latter-day Saints.This study examined available research material from three major sources: (1) the use of the case method in the L. D. S. Church, (2) the use of the case method in the field of religious education, and (3) the use of the case method in fields other than religious education. The research material was examined in order to determine the usability of this method in teaching religious subjects at the high school level.Letters were sent to 43 seminary teachers within the L. D. S. Church giving them information as to what the case method is and instructions for writing cases. These teachers were asked to write a case, use it, give the reactions of their students, and submit an evaluation of the case method. The cases written by these teachers are included in this study.

This thesis is the description, defense and critique of a course developed to teach gospel principles to 7- through 9-year-old children. The development process through which the course went, its formative evaluations and summative evaluation are described. The summative evaluation employed the pretest-posttest control group design. Thirty children, ages 7 through 9, were in the evaluation. After the pretest, 15 of the children were taught the 19-lesson course by their parents during a 23-day period. A statistical comparison of the mean pretest-posttest gain scores for the experimental group could significantly more accurately identify examples and non examples of fatih, agency, and repentance (.1 level). A sub-group of the experimental group, who went through the course as per instructions, had a mean gain score that was significant at the .005 level when compared with the control group.

To write a descriptive history of the Davis County Clipper and its editors was the purpose of this study.The first person involved with the newspaper was Lamoni Call who had been printing a small brochure to advertise his business. He asked John Stahle, Sr. to join him in printing some news along with the advertisments.Regular publication began early in 1891 under the name of the The Little Clipper. Dissolution of the partnership came in 1894. Mr. Stahle maintained the editorial side of the newspaper his entire life. His son John Stahle, Jr. lived and loved the printing business. For 35 years John, Sr. and Jr. operated the newspaper as editor and printer.John Stahle, Jr.'s son Dean was highly interested in newspaper work and graduated from the University of Utah in journalism, thereby following in the footsteps of his father and grandfather.The Clipper continues today with John Stahle, Jr. as Business Manager, and Dean Stahle, his son, as Editor. The future of the Clipper is optimistic; with strong tradition and almost eighty years of newspaper integrity, the Clipper will continue to move forward.

The first missionaries of the Church of Jesus Christ of Latter-day Saints went to Hawaii in 1850. As native converts joined the Church, many desired to gather in Utah with converts from other parts of the world, in order to perform Church ordinances in the temples located there. Until about 1870, Hawaiians were prohibited by their government from leaving the Islands permanently. As the laws were relaxed they came to Utah a few at a time with returning missionaries until by 1889 about seventy-five were living in Salt Lake City.Cultural and social problems arose causing the Church officials to decide to locate all the Polynesians in one place by themselves. Under the direction of the First Presidency of the Mormon Church a committee of three former Hawaiian missioanries and three natives selected the ranch of John Irch in Skull Valley, Tooele County, Utah as the site for a Polynesian colony. A Church-controlled corporation was established to purchase and hold the colony's properties. The Polynesians were hired to work on the ranch.A townsite was laid out, lots were sold and homes were bult for the colonists. The colony was named Iosepa, in honor of the sixth president of the Church, Joseph F. Smith, who had served as a missionary among the Hawaiians and was solicitous of their welfare.For the first decade, the company operated at a loss due to the financial difficulties of the 1890's. Gradually financial conditions improved, the company began to feed more livestock, a store was opened and then Iosepa began to realize a profit.At first Iosepa was isolated from other Utah communities. The only way in or out of the colony was by foot or horses. Its post office was in Grantsville, about thirty miles to the northeast. In 1906 the Western Pacific Railroad Company built a line through Utah passing through Timpie, fifteen miles north of Iosepa. A Stagecoach line was established between Timpie and the colony and mail services were extended to the settlement. About the same time, a long distance telephone line gave the colonists a means of rapid communciation with the outside world. By about 1910 the Hawaiians were enjoying as many of the amenities of modern life as any other Utah community its size.Ecclesiastically Iosepa held a unique position in the Church. As a mission branch, all its reports went directly to the First Preidency. Religious leadership was vested in a returned Hawaiian missionary. Hawaiian members usually served as officers in the auxillary organizations.Leprosy and various illnesses caused some concern in the colony, but by 1900 the lepers had died. As doctors became more attainable and as the Hawaiians became more acclimated, problems of sickness decereased.In 1915 the Church announced that a temple was to be built at Laie, Hawaii. Upon hearing this some of the Hawaiians announced that they were returning to the Islands. Soon the movement to return was under way and all were swept with it. By 1917 all had returned to the Islands but one family which remained in Salt Lake City. That fall the Deseret Livestock Company purchased the Iosepa property and Utah's Polynesian colony ceased to exist.Some have asserted that leprosy, other sickness, financial failure or failure of the Polynesians to become acclimated to the area caused the failure and closing of the colony. Each one of these problems was overcome years before the colony's end. The colony was a success. It had been established for a purpose; when its purpose was fulfilled it ceased to exist.

Increasingly, environmentalists have focused on Judeo-Christian tradition as the cause of Western culture's ecological crisis. It is the purpose of this paper to examine the charges against Judeo-Christian tradition and to show how the revealed doctrines of The Church of Jesus Christ of Latter-day Saints provide possible solutions to environmental challenges. The resulting Latter-day Saint environmental paradigm will be superimposed on selected Mormon literature to determine how effectively the doctrines taught by Church authorities filtered into popular Mormon culture.Despite the inspired teachings of Latter-day Saint prophets, Mormons remain unimpressive in their environmental practices. My research will show that while Church environmental doctrines did indeed filter into popular Mormon culture, outside influences and disillusionment with Church authority gradually moved Church members toward more traditional Judeo-Christian environmental attitudes. However, contemporary Mormon literature suggests an increased awareness of and renewed dedication to the Latter-day Saint environmental paradigm.

This is a biographical study of Elizabeth D. Kane (1836-1909), travel writer and wife of Thomas L. Kane, non-Mormon friend of the nineteenth-century Mormons of Utah. Primary source materials are mainly Elizabeth's fourteen diaries (spanning the years 1853 to 1909), letters and narrative accounts. Elizabeth was greatly influenced by Thomas, while maintaining her independence. She was interested in religion and feminist issues, and those interests, combined with her marital relationship, shaped her life's direction. Thomas Kane's interest in the Mormons also influenced Elizabeth's religious and feminist views, and she initially struggled with accepting Thomas's work for them because of their practice of polygamy. When Elizabeth went to Utah in 1872, her religiosity, feminism, and marriage provided the context in which she wrote her travel accounts, Twelve Mormon Homes (1874) and A Gentile in Utah's Dixie (1995).Elizabeth and Thomas had a companionate marriage. Theoretically they were equal partners, but Thomas often acted as Elizabeth's mentor, introducing her to well-known feminists, encouraging her to attend medical school and develop her writing talents. Religion was important to her, particularly as she tried influencing Thomas to join her Christian (Presbyterian) faith. Elizabeth thought about the Women's Rights movement and wrote her own ideas regarding women's role, endorsing feminist concepts like voluntary motherhood and addressing issues like polygamy and the double moral standard.This study analyzes Elizabeth's travel accounts which provide information on rural Utah and Mormon polygamous women from the perspective of a trusted outsider. During her Utah visit, Elizabeth changed from being resentful of the Mormons because of Thomas's devotion to them, to being friendly towards them. After Thomas's death in 1883, Elizabeth worked as a local leader in the Women's Christian Temperance Union and was a prominent citizen of Kane, Pennsylvania, the town which she and Thomas founded in the 1860s.This study is important to women's history because Elizabeth represents how many nineteenth-century women became more independent and socially conscious. It is significant in Mormon history because of her her travel accounts and because her writings provide information on the important relationship between Thomas L. Kane and the Mormons.

This descriptive study examined the nursing and health care activities of Mormon women in the pre-depression period of 1914 through 1930 through analysis of the official voice of the Relief Society, the Relief Society Magazine. Entries from the Relief Society Magazine that dealt with any nursing or health care topic were coded according to the themes they addressed. Five themes emerged: Nursing, faith, healing, women's health, children's health, and public health.In each of the themes, the Relief Society Magazine showed that the members of the Relief Society recognized the health care problems of their communities and claimed responsibility for addressing those challenges. Mormon women developed programs and cooperated with existing government and private organizations to achieve their health care goals. The existence of the Relief Society Magazine gave Mormon women a vehicle for communicating their nursing and health care plans, goals, and successes with each other and provided an instrument for exploring the nursing and health work of Mormon women in the 1914 to 1930 period.

This "Annotated Bibliography of Literary Mormon Humor" includes over five hundred sources, cross-referenced to pertinent commentary and criticism, and divided into seven sections: "Humor in Mormon Fiction," "Humor in Mormon Non-Fiction," "Mormon Criticism Assessing ‘Inside Humor,’" "Gentile Criticism of the Saints' Humor," "Gentile Humor About Mormons," "Mormon Criticism of Gentile Humor," and "Mormon Internet Humor," all made accessible to scholars by a comprehensive index of more than one thousand topics. The author has filed selected photocopied pages of alphabetized, annotated items by author, or chronologically as periodicals, into a twenty-volume Archive of Mormon Humor in Literature, housed at the Center for Study of Christian Values in Literature, 3076E JKHB, Brigham Young University, Provo, Utah. The introduction includes the author's survey of recent trends in Mormon literary humor.This compilation of Mormon humor and literary criticism conclusively dispels the notion that Mormons are humorless. Indeed, this bibliography convincingly documents the fact that the Mormon people enjoy laughing at themselves.