The purpose of this work is to summarize the history of the Netherlands Mission from its beginning in 1861 to 1966 and to give an account of the proselyting activities of the Mormon missionaries and the effects of their message on the growth and development of the mission and the Church in Holland.

For years the writer has been very interested in the history of the Church of Jesus Christ of Latter-day Saints. His work as a teacher, employed by the LDS department of education, has been with the youth of the church. His teaching experience has taken him through a chronological consideration or sequence of events of the church from its origin down to the present. However, the absence of historical data during the period of 1846-1852 grew into a problem in the writer's mind. After reading in the histories of the church a brief paragraph about Garden Grove and Mount Pisgah, two temporary stopping places of the saints, and a little more about Kanesville, Iowa, the writer began to wonder why so little attention had been paid to each of these settlements. If two thirds of the exiled saints remained at these three way stations for six years from 1846 to 1852, what did they do there? What was their contribution to mormon emigration during these six years? It appeared to the writer that historians had either bypassed, or covered important details and events too briefly. The illustrious and striking history of Nauvoo, Illinois, by way of comparison lasted only six years. Suffering and hardships at Winter Quarters had likewise been given full credence by historians. The attention of readers had then been shifted to the new Mecca, Salt Lake Valley, because leadership of the church had been established there after 1847. Why should the period of church history 1846-1852 be so full and eventful yet the Iowa sojourn, lasting the same number of years, be devoid of accomplishment and color? How could Orson Hyde, with his counselors George A. Smith and Ezra T. Benson, preside over 10,000 members of the total church population at these scattered settlements during this period without these years likewise being eventful and rich in achievement? Life and many contributions of these Iowa settlements, Garden Grove, Mount Pisgah, and Kanesville, though temporary in nature, had been overlooked. Despite underestimating these way-stations in Iowa, they, and especially Kanesville, located on the Missouri River became, the funnel through which that vast stream of Mormon emigration was routed to Salt Lake Valley. The things which transpired in Iowa have not been fully told and, in the opinion of the writer, justify a more thorough study.

The original intent of this paper was to examine early mormon pioneer woodworking. Upon investigation, however, it was discovered that there is one type of early utah mormon woodworking about which very little has been written and which includes some of the best efforts of these early craftsmen. This woodworking is the interior work done in the construction of the early mormon temples. This paper will attempt to document the state of early pioneer craftsmanship and show examples of this work.

This study deals with public speaking among teenagers. It is the sincere hope of the writer that this thesis may challenge young people and help motivate them to become better speakers. If it does this then it is partly successful. It may point out some weaknesses and habits in their own style of speaking that are handicaps rather than assets. It may also show some of the strong points of teenage public speaking in general, the writer hopes it will help young speakers want to overcome the trifles of poor speech habits to make their speaking nearer perfection.

The object of this study is to examine some of the influences associated with the decisions of Latter-day Saint and non-Latter-day Saint students to attend The Church College of Hawaii. Social scientists have found that an important aspect of any decision situation is a person's orientation to that situation. Such orientations may often have their basis in the child's early relationships with his parents.

Recent studies have indicated that although the Institutes of Religion of The Church of Jesus Christ of Latter-Day Saints are generally successful in reaching their objectives, they have much to profit from adaptation of new teaching techniques. At the same time, some group teaching techniques have undergone a great deal of experimentation and refinement in the last decade. No one, however, has undertaken to correlate or adapt the literature available with the needs of the Institutes of Religion.

Questions regarding the conditions of the origin of Mormonism have been asked repeatedly since Joseph Smith first made his claims public regarding his religious experiences. The same questions have been asked by both proponents and opponents of Smith's story: "How did Mormonism begin?", "Who was Joseph Smith?", "What was Joseph Smith?", "What did he do?" If it could be shown that Joseph Smith was an honest, upright, and sincere person, then the religion he produced was more likely to be reliable and truthful. If it could be shown that Joseph Smith was a fraud and a deceiver, then presumably, the religion could have been revealed as a fake and a great hoax. For many years the issues were wrapped up in the polarization of these extreme points of view. Not until the 1940's did the emotional content of these questions abate to the degree that a more objective examination of the evidence was possible.

The effort here, compiled over a nearly three-year period, is simply to encourage reporters of the mass media, those recorders of instant history on a daily basis, to take the time to put down in print somewhere the memories of old-timers everywhere. While centered in Corinne, Utah, the last rabble-rousing boomtown along the first transcontinental railroad to span the United States, this work is a collection of feature articles, laced with anecdotes and perhaps tall tales, of the type old-timers are eager to tell. It is a renegade mixture of oral and written histories and probably breaks most of the rules of structures research, but it attempts to add a little color, a little life, between the cold letters chiseled into cemetery headstones. If these stories are not put down for generations yet to come to read, to ponder and possibly to enjoy, they will be buried -- quite literally -- forever. Whether these stories are true or have been "blossomed" by retelling over the years is not the question here. Such stories add a perspective, and may haps a better understanding, to the dusty and often dry dates recited by children in elementary school. In this regard, these children will grow up, wed and work, and they will have their stories to tell, hopefully before they, too, die.

This study has looked behind the mask of nineteenth-century theocracy to see Mormons in the Great Basin creating a democratic society of regionally concentrated kin groups where obligations and rewards for individuals were increasingly determined by age and life cycle position. As generations of young adults acted together in selfinterest dispersing their villages on receding frontiers, they forged a balance between competition and cooperation which merged the immediate need of individuals to establish and support families with the collective memory of their Mormon past. In so doing, they created an identity for themselves which was unique in the arid West. Residents of villages in Cache County, Utah, stratified by age as they worked to resolve the contradictions threatening their survival on the frontier. Initial settlers selected locations and built villages for efficient distribution of water. They tended to remain in their villages as they aged, slowly accumulating property while families grew to maturity. The number of residents increased through migration and high birth rates although village sites lacked sufficient water to sustain growth. Most village youth could not establish farms without migrating from home because the hydraulic structure of villages prevented spatial expansion. Many at maturity responded to the limits of water supply by building new villages and homesteads on northern frontiers, in Idaho during the early 1880s and in Canada and Idaho dry farms after 1900. They moved north in successive waves at quarter century intervals because baby booms following initial settlement clustered them in similar age cohorts. They began their own booms as they built communities on the frontier. The patterns of village maturation and age specific out-migration which sparked settlement in northern Utah, Idaho, and Canada were also at work in varying degrees in regions south of Salt Lake City--in southern Utah, Mormon Arizona, and Mexico. Throughout Mormondom, people responded to their own needs in lands of limited wealth. As they did, they created an ethnic identity which increasingly defined their range of options as they moved from one stage in the life cycle to another. (229 pages)

Thesis (M.S.) B.Y.U. Dept. of Sociology, 1977. / Electronic thesis. Bibliography: leaves 80-89. Also available in print ed.