This paper is devoted to an examination of seminary libraries. The study has a threefold purpose: 1. To determine some basic professional standards for seminary libraries. 2. To make a study among seminary faculties and students to determine library size, operation method, and use. 3. To draw conclusions and make recommendations that may be helpful to seminaries in maintaining adequate libraries.

The purpose of the study was to determine what degree of understanding third year graduates of the SLVN Seminary District had of the nature and mission of Christ.The study was composed of a random sample of 200 third year seminary graduates. Each participant answered a questionnaire designed to test his understanding of the nature and mission of Christ. The responses were tabulated and presented in written and illustrative form.The students met the minimum established standard of 75% in four of the five concepts which they were questioned concerning the nature of Christ. The students met the minimum established standard in five of the eight concepts testing their understanding of the mission of Christ.Overall comprehension of both the nature and mission of Christ were considered adequate as the students averaged 80% correct responses to all questions.

This thesis is comprised of ten Mormon women's miscarriage stories and it is their stories that are used as the text for my analysis. The purpose of the study is to provide a space for these women to share their experiences and to reveal their cultural values and beliefs. Because the women are all Mormon, there are some distinctive cultural and religious values that are shared within their stories and it is these aspects that are analyzed and discussed within the text.Women need to be able to share their miscarriage stories so as to alleviate feelings of isolation and grief. Many of the women in the interviews agreed that talking to others about their miscarriage helped them to feel less isolated and that they were not alone in their experience. Because there is no specific ritual in our society for miscarriage, women struggle to know how to deal with their grief. Again, being able to talk about their experience provides a "marker" to remember the pregnancy--to animate the invisible.A common response found with women who miscarry is a sense of guilt--guilt that they somehow caused the demise of the pregnancy by strenuous physical exercise, feelings of uncertainty about wanting the pregnancy or taking medications that could affect the baby. These feelings of guilt extended into religious issues as some of the women questioned whether the miscarriage was a result of their spiritual state or their relationship with God.The women also talk in detail about the actual physical occurrence of the miscarriage. Many described how they felt about their bodies during and after the miscarriage. There were feelings of embarrassment or weakness and they questioned why their body had reacted the way it did. Enabling the women to talk about their bodies in such an intimate and personal way can be empowering as well as an excellent means to educate the women's societies about the real physical and emotional effects of miscarriage.

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.

The history of Mormon Exhibits in world expositions is an important chapter in the over-all accounting of the Church of Jesus Christ of Latter-day Saints total missionary program. In seeking more proficient means for accomplishing this task, involvement in world expositions offered a fresh opportunity to which the Church quickly responded. Finances, inexperience, non-acceptance by the world religious community and struggle for security appeared to be significant obstacles to extensive activity in early world's fairs. Eventually as the Church strengthened, it became less the national spectacle and significantly was given its first real world's fair opportunity in an exhibit sponsored by the Smithsonian Institute at the 1909 exposition. The first totally religious Mormon exhibit was at Chicago in 1933 and the first Mormon pavilion was built for the 1935 San Diego Exposition. The Church has since sponsored five pavilions and has noted that from the standpoint of number of people influenced, compared to missionary man-hours expended, there has been no greater success experienced by the Church than in recent world fair involvements.

No description available.

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.

As any architectural historian would argue, historic buildings are the most accessible, yet illusive documents of their founding culture, and as the relevant historiography argues, the early Mormon pioneer built environment in Utah is no exception. In fact, many Mormon architectural historians posit that due to the exclusivity and unusual circumstances of many Mormon settlements, their original structures have an exceptional ability to comment on the culture that erected them. The first permanent settlement in Cache Valley, Wellsville, provides a particularly lucrative opportunity to discover a great deal about the founding pioneers who established it due to the city's time and place within the context of Mormon colonization, the plethora of original domiciles that remain standing, and the wealth of genealogical documents that still exist in the community shedding light on the lives and skills of the community's original craftsmen. While the voices of vernacular builders are often lost, leaving only their structures to testify of the culture, the incorporation of personal histories and interviews with descendents and acquaintances of three specific builders grants this argument a distinct foundation. This thesis explores the change in housing designs in Wellsville from vernacular styles to nationally popular housing patterns at the turn of the twentieth century by examining three specific structures. By contrasting a stone saltbox and clap-boarded Georgian house, both built in the 1860s, with a bungalow built in 1914, and investigating the lives of their respective builders, I demonstrate how housing design practices mirror the social and political transition of the Mormon church during this period. At the same time that late-nineteenth century Mormons sought to change their image by emerging from isolation, gaining statehood, and assimilating into a more national identity, a modern housing movement proliferated throughout the western United States. By participating in this transition of domestic structures, the Mormons discarded the vernacular housing traditions brought by Mormonism's founding community of diverse converts from Europe and New England in favor of popular designs readily available in widely published plan books. Had the national transition in housing happened even a decade earlier, it is plausible that the still-insular and strictly traditional Mormon culture region would have resisted such a change. Thus the alteration in housing serves as evidence of the transition in Mormonism toward the national mainstream at the turn of the twentieth century. While a vast historiography concerning Mormon sacred structures exists, this thesis strengthens the discourse regarding the religion's understudied domestic built environment. Furthermore, by illustrating the important role that historic houses in Cache Valley play in both discovering and remembering the foundation of this valley, I hope to foster the desire to both appreciate and preserve these structures as crucial pieces of cultural history.

Most Utahns spent the years between Mormon entry into the Great Basin and statehood for Utah pursuing the traditional frontier-rural life, a mode which had been an integral part of the American experience since earliest colonial times. After the Mormon capitulation and statehood, Utah moved into a transitional phase, a phase between the traditional and the modern in which elements of each were mixed and mingled. This phase ended with the Second World War. This transition to modernity affected migration behavior. Seen in light of migration theory, the Utah experience is something of an anomaly. One theory says that migration is the result of pushes from one place-- unemployment, low wages, poor climate, and similar conditions--and pulls to other places--available jobs, better pay, and lots of sunshine. The history of Utah migration during prewar years suggests another kind of pull, the pull not from outside to leave but from within to stay. The need and commitment to remain in what some call Zion {the Mormon culture region} was strong until the Second world War. After the war other needs and commitments intervened. Government-funded G.I. Bill education and a new sense of personal efficacy caused some to leave Utah for larger industrial and commercial centers. This study concludes by focusing on the experience of a few Utah veterans who migrated to California during the early 1950s.

This thesis focuses on the life of one woman, Amy Teresa Leavitt Richardson, who employed practical jokes, humor, and the assertion of will to cross gendered social boundaries and appropriate decision-making authority. At a time when the Cult of True Womanhood prevailed in America at large, confining females to the domestic sphere, Teresa claimed space for herself as a Mormon woman in her patriarchal church and male-run village. Within the liminal wilderness spaces of the West and the liminal psychological and social spheres where men and women tried to hammer out day-to-day living arrangements within Mormon polygamy, Teresa creatively employed pranks and humor. I discuss her actions in terms of the traditional realm of women in the nineteenth century and in terms of humor theory, analyzing the way her pranks worked to change social structure and identity, not only for Teresa but also for the close-knit sisterhood of Mormon women in Colonia Diaz, Mexico.