This study will present as complete and accurate a history of the drama of Provo, from the earliest recorded activity (1853) to the decline of community theatre (1897), as available data provide.

Statement of the problem.--To relate the story of the founding of Grantsville and to chronicle the events in the several phases of the city's development.Delimitation of the problem.--This history covers a hundred-year period beginning with the coming of the first pioneer settlers in 1850 and concluding with the Grantsville Centennial Celebration.Statement concerning documentary sources.--The majority of sources are of "primary" classification and include the "Journal History of the Church of Jesus Christ of Latter-day Saints"; all other available LDS ward, stake, and Church records; other denominational records and files; many volumes of individual diaries; other family records and historical papers; the records and minute books of the Grantsville City Council; every available copy of newspapers serving Tooele County, Utah, during the period involved; certain other articles from daily papers of Salt Lake City, Utah, of the same period; and the limited contributions of present-day historians in their published works.

Previous studies have indicated that the moral development of the child may follow a "developmental" process. That is, the child progresses through an invariant series of stages, each characterized by certain modes of thought. As the child passes from one stage to another, he integrates the old stage into the new one. Kohlberg proposed a hierarchy of six stages through which the child would progress on his way to moral maturity. His hypothesis has been supported by empirical evidence.Research findings have indicated that the Mormon culture appeared to be different in values and moral behavior than other United States cultures. Kohlberg has suggested that his hypothesis could be applied cross-culturally. The purpose of this study was to determine whether the stages of moral development proposed by the Kohlberg hypothesis could be differentiated in a culture that strongly emphasizes moral behavior such as the Mormon culture. It was proposed that in the Mormon culture a developmental sequence in moral orientation would appear in the moral judgments of children in the ninth through the twelfth grades.The sample consisted of 142 students from L.D.S. Seminary classes in the ninth, tenth, eleventh, and twelfth grades. They each completed a written instrument containing questions about five stories, each posing a moral dilemma. The instruments were scored with the "Global Rating Guide for Kohlberg Moral Judgment Situations" which gave a Moral Maturity Score for each S. Correlations between the scoring of judges and the writer on four instruments were from .785 to .97.

The purpose of the study was to secure the history while some of the pioneers who made it were still alive, and to help future generations appreciate more fully what has been done; to preserve the history of the educational development, and to compile it In one volume so that it will be more readily obtainable. The problem was to trace the early history of Piute County along with the early settlement, growth and development of each town and the development of the educational aspects within each community and the county in general.

My purpose in making a study of music criticism in Utah is to realize a reliable historical account of criticism as expressed by means of journals and the growth of music within the state. This study, it is granted, is not a complete history of music in Utah. It merely treats one phase of a yet unwritten history.A secondary interest is to defend the assertion that Utah has had music criticism and not to eulogize or deride the music pioneers of the state. It may also impress the need of constructive criticism to insure the stimulus and incentive necessary to the continued growth of any music center or organization.The scope of the study includes Utah's history of music criticism from the first years of settlement until 1933. Any mistakes, ommissions, or ambiguities contained herein are unrealized by the author.

For some time I have been collecting folk material of the pioneers of Sanpete County, Utah, and their subsequent building of the Manti Temple. A few of the county's senior citizens witnessed part of the construction in the late 1870's and 1880's and the dedication in 1888 of the Temple. Many more are descendants of men and women who were directly involved in the building of the Temple and in the early work done there after its construction.The stories that these people tell are significant. A collection of them represents a rich folk history of a religious, pioneering people who, in spite of their lack of material possessions, sacrificed to donate in coin and in kind a million dollars and eleven years of labor to build a House of the Lord. Many of their descendants have continued maintenance and ordinance work with similar zeal. Lives that are influneced by this particular building seem buoyed up and intensified by the tremendous task thereby incurred. This commitment, an eternal commitment for the Mormon people, is exemplified in the oral history and folklore that continues to live.The organization of the collection and its accompanying historical accounts and critical evaluation take the following order: the settlement of the Sanpete Valley as it reflects the character of the builders of the Manti Temple; the folkways and customs of the construction period as revealed in oral tradition and folk history; the folk history of the construction of the Temple and temple guide stories; and finally, the collection in relation to American and Mormon folklore and as a source of material for literature.This collection of folk history and oral traditions is of value because it preserves the pioneer culture for future generations. Also, it serves as a ballast to the ever-moving tradition of American literature, for it recalls a significant saga of vigorous physical, mental, and particularly spiritual accomplishments instrumental in the building of the nation.

This thesis depicts the development of the Church of Jesus Christ of Latter-day Saints in the Hawaiian Islands from the landing of the first LDS missionaries in 1850 up to the 1970's. Church policy in Hawaii may be seen as an ordered, phasal development respectively involving spiritual, educational, and cultural spheres of interaction.

Early Utah history involved many adjustments of differences between the pioneers and the Indians. This thesis is a study of the differences and of the policies adopted to alleviate them, particularly in the background, setting, and events of the Walker War.The Mormons came into a territory inhabited by the aggressive Ute Indians. However, the niggardness of nature and the white man's oppression had reduced them to a condition of destitution. They had descended to trading, begging, and stealing. Possibly, with the idea of exploiting the Mormons, the Indians invited them to settle in various sections of the territory. The Mormons accepted this invitation with the idea of saving this benighted people.

Early Utah history was characterized in part by a period of journalistic controversy and abuse that clearly reflected the differences between the Latter-day Saint and Gentile populations of the Territory. This thesis is a study of the differences between the Mormon and Gentile presses concerning the subject of woman suffrage.

It is hoped that through the inclusion of the history of the drama in Corinne, Utah, some interesting contrasts can be shown. Such contrasts are heightened when it Is realized that geographically the two towns are very close and that unlike Brigham City, and other Utah towns, Corinne was non-Mormon. During its zenith it undoubtedly reflected the typical frontier town characteristics more than did the Mormon town nearby. This fact provides opportunity for comparison of two societies as reflected in their dramatic activities. This comparison should assist in evaluating the history and contributions of Mormon dramatic activity by helping to answer the question of whether or not the Church promoted drama more completely as a community activity than did non-Mormon society.