Due to the L.D.S. philosophy concerning the origin and destiny of the American Indians, Brigham Young felt the gospel should be taught to the various Indian tribes. Thus, at the spring semi-annual conference of the Church in 1855, a number of men were called as missionaries and assigned to establish five Indian missions. Four of these, Elk Mountain, Las Vegas, White Mountain, and Salmon River, were in or near the Utah-Idaho region and the fifth was in the Indian Territory.

The purpose of this thesis is to study the life and labors of Benjamin Franklin Johnson and to examine his contributions to his nation and to his Church.

In January, 1914, the Relief Society of the Church of Jesus Christ of Latter-day Saints brought out the first issue of what was to become the Relief Society Magazine. Before this, the women of the Church had been served by the Women's Exponent, founded in 1872 as the second women's publication in the west. During 1914, the Exponent's successor was a monthly guide to the Relief Society's coursework, known as the Bulletin. In January, 1915, it became the Relief Society Magazine.The magazine became a leader in the Relief Society work as a forum for idea exchange, a medium for administration, an outlet for creative talents, and a lesson guide.In December, 1970, the last Magazine appeared. The end came for the publication in an effort on the part of the Church to strengthen the family unit through combining magazines it published. New eras come, bringing change, but for the women of the Church of Jesus Christ of Latter-day Saints, their past includes a Magazine which reflected their interests, strivings, and work.

The purpose of this study was to determine the cultural and religious behavior of the Navaho Indians which caused animosity, resistance, or indifference to the religious teachings of the Latter-day Saints.Members of the Church of Jesus Christ of Latter-day Saints, for many years, have been in frequent contact with the Navaho Indians. Thousands of Navaho youth have been enrolled in the Indian seminary program of the Church. Hundreds of other students have been involved in the Indian student placement program and the Brigham Young University Indian education program. Furthermore, the Church has contacted much of the population of the Navaho tribe through its vast missionary program. In spite of these vigorous attempts to convert the Navahos to the Mormon faith, areas of conflict have continued to exist.

As indicated by the title, this study presents a history of Federal Legislation against Mormon polygamy prior to 1890 and of certain United States Supreme Court decisions supporting such legislation. Of necessity, the subject had to be limited, emphasis being placed upon three legislative acts and upon a few leading court decisions.

This project makes available material that will help help drama directors cast young people in an improvisational show. This thesis includes suggestions for try-outs, a play manuscript with specific stage directions understandable to an inexperienced director, preparation exercises to help actors develop necessary dramatic skills, an index to these exercises arranged by areas of skill development, notes to the director, an extensive bibliography, and additional references for further research. The exercises can also be used for development of actors in any production and may be applied to education programs. The play "Mormon Montage" concerns Mormon contributions to such fields as politics, education, science, technology, and business. It can provide church identification models for LDS youth as well as aid in the missionary effort. Future contributions of many LDS figures the world over may be added to this script which taps the resources of a world church and portrays the pride of Mormon heritage.

In this thesis project, the relationship between attitudes toward target and native culture groups and attained ESL proficiency among immigrants was evaluated. The subjects were thirty adult native Swedes, all members of The Church of Jesus Christ of Latter-day Saints, who had spent an average of 29 years in the United States. Fourteen were members of a Swedish-speaking branch, while sixteen were members of English-speaking wards. Significant differences were found in immigrants' attitudes toward the culture groups. High English proficiency related positively with a more positive attitude toward the target culture group. Those demonstrating high proficiency viewed the general native culture group more negatively than those demonstrating low proficiency. Immigrants belonging to the Swedish branch scored significantly lower on the test and so did those with Swedish spouses, over the age of 30 at the time of immigration and those who had not had any English training in Sweden. These groups also perceived themselves as less intelligent and less confident than their companion groups.

Two control groups and two experimental groups of missionaries and teachers participated in a study comparing a grammar-based method of teaching to a context-based method. The study lasted for two weeks during June 1997. Each classroom was recorded using a timing-based observation system that captured 13 missionary and teacher language behaviors. The behaviors were recorded in real time and later evaluated to determine in which classroom setting the most real communication occurred. A second purpose was to determine the effectiveness of teacher training with respect to teachers in the experimental group. Findings revealed that missionaries in the context-based classroom received and participated in a significantly greater amount of meaningful language interactions, while missionaries in the control groups spend a significantly greater amount of time participating in rote-type language interactions. Furthermore, data suggests that by training the experimental teachers, their confidence and teaching ability improved. Data also suggested a relation between teacher language behaviors and missionary behaviors. Suggestions are made regarding further application of the context-based curriculum and teacher training and observation mechanisms as to what developers will need to include in a broader implementation of this study.

Evaluation scholars argue that evaluation as a discipline has traditionally rested on the assumption that knowledge should and can be evaluated objectively. As a result, evaluation has focused too much on techniques and methods, becoming paramountly an objective and technical enterprise that disregards any personal or moral responsibility that evaluators have. How would a Latter-day Saint perspective of evaluation reframe evaluation as a moral rather than technical enterprise? The doctrine of the Church of Jesus Christ of Latter-day Saints provides powerful insights for evaluation that place moral responsibility in the forefront of evaluation. Knowledge in an LDS perspective is not obtained or evaluated merely objectively; it is inextricably linked with our identity. The purposes and methods of evaluating in an LDS perspective are understood first within the context of who we are and how we live practically in the world. Because who we are and how we live subsequently founds how we go about practically and continuously evaluating in our daily lives, we are morally responsible for our evaluations. We are God's children, given the ability and responsibility to evaluate. We evaluate our progress to see how we are doing in our journey of becoming like God, in order to learn what more we can do. We learn how to improve through the Spirit, the means by which God evaluates us. We have the responsibility to be worthy in order to evaluate well. We are therefore first responsible for evaluating ourselves, which includes learning to be evaluated by God. When we evaluate others we have the responsibility to properly prepare and help them learn how to evaluate themselves and to seek God's evaluations of them. Although we may use traditional methods of evaluation, any thing we evaluate is secondary to the goal of improving the lives of the people we hope to serve. When performed in the proper spirit, with an understanding of our moral responsibility, evaluation essentially becomes an act of charity for the improvement and growth of God's children. In reframing evaluation as a moral rather than merely technical endeavor evaluation becomes genuinely helpful and desired.

One may well wonder how these missionaries adjust themselves again to their daily routine of life. What is the religious, economic, and educational status of these returned missionaries? The purpose, therefore, of this study is to discover facts which might show the present religious, economic, and educational status of fity-seven returned missionaries of Idaho Stake in Bannock County, Idaho. Associated with these aspects under study are certain beliefs and practices to which the present reaction of the missionary is reported. Because of the very nature of the questions asked, the writer discovered the inability of the respondent in some cases to determine accurately the truth. Such data are reported as opinions only and are given for what they may be worth. Succeeding sections show how the terms, religious, economic, and educational are delimited.