Religion consists of humanity's beliefs, cultural systems, and worldviews of existence (Geertz, 1973). Its function is not merely a system of symbols that people act according to, but also the establishment of powerful, pervasive motivations in the society. This study intends to analyze the connection of religion and culture by using one of Hofstede's cultural dimensions, power distance (the extent of how power is accepted and expected to be distributed in the society). In this analysis, the researcher investigated the PDI (Power Distance Index) within the Utah Mormon culture. Researcher also compared the PDI scoring of Utah Mormon culture to the general US culture, as well as the PDI in Catholicism and Protestantism culture. The results showed that the unique Mormon cultural region in Utah has the lowest PDI in comparison to the US national culture and that of general Protestant and Catholic communities. This outcome is contrary to the general characterization of power in Utah Mormon culture. The result of this study raised more questions than answers. Although several factors and characteristics that contribute to the low PDI in Utah Mormon society, as well as its implications have been analyzed, the researcher found that this contradiction of the PDI scoring is related to Hofstede's original work. This study is challenging Hofstede's way in treating culture and its components as homogenous. Thus, each fragment of culture needs to be investigated as a separate entity. The study of power distance in Utah Mormon culture indicates how a society can understand its own characteristics and how it can communicate more effectively with other societies with different backgrounds or different PDI based on these characteristics. This study can educate people concerning how Mormons interact and perhaps might even, to a certain extent, at least, explain the conflicts in the society itself. Additionally, the results of this research can be a new contribution to the literature for this field and can further the research in verifying the characteristics of a given society.

This paper will be confined to the northern portion of the range though it might be noted that the topographical descriptions of the Bingham district apply in a general way to the southern district also. The northern Oquirrhs contain a number of sizeable canyons running either east or west from a central ridge seven thousand to eight thousand feet in altitude. Bingham Canyon, one of the largest of these, is located on the eastern slope of the range and drains into Salt Lake Valley.

The purpose of this study was to write a history of the Price, Utah Sun-Advocate and its predecessors, the six early newspapers which evolved into the present Sun-Advocate, with primary emphasis on the personalities involved, the physical changes and the editorial comment. Major economic, political, and social changes were noted as they occurred in the chronological history.

The primary purpose of this study was to determine the predictive power of items regarding career appraisal in correctly classifying the status of burnout among Church Education System educators with six to ten years of service. Also, the factors considered most effective as deterrents to burnout were determined.It was found that those who (1) did not feel they were progressing in their careers and (2) would change careers if possible were most likely to report burnout. Feeling needed in one's assignment and being recognized and appreciated for one's accomplishments, besides having a happy marriage, enjoying life, and living Gospel principles, were some of the factors ranked as most significant in deterring burnout.

This study has two main purposes. First, to develop from theory hypotheses concerning the association between attendance of L.D.S., male household heads at church related activities and certain specific variables; and to test these hypotheses. The second purpose was to test certain other variables, (not related to theory) for association with church attendance of L.D.S., male household heads.The chi-square test was used to determine whether or not the variables were significantly associated and the coefficient of contingency test to determine to what extent they were related. The .05 level of probability was chosen as the criterion for significance. A sample was obtained upon which the findings were based. It consisted of 378 male, L.D.S. household heads whose wives were also members of the L.D.S. Church. It was taken from three distinct random samples of people living in towns and open country areas of Juab and Sanpete Counties in central Utah. The respondents were personally interviewed during April and May of 1958 by six persons especially trained for this purpose.The findings of this study tended to support all of the hypotheses and to lend weight to the propositions from which they were derived.The propositions derived from the findings of other studies and supported in this study were:1. Household heads will have rates of attendance that are generally similar to the rates of attendance at church related activities of other members of the family.2. Those with high attendance at L.D.S. church related activities will more likely conform to certain emphasized standards, principles, and suggestions of the church and will more likely have leadership responsibilities than will those with lower attendance at church related activities.The hypotheses derived from the above propositions and supported in this study are:High attendance of of household heads at church related activities will be positively associated with:1. High attendance of wives at church related activities.2. Number of church related organizations to which they belong.3. Number of church related organizations to which wives belong.4. Usual family attendance at church.5. Regular holding of family prayers.6. Regular holding of family night.7. Frequency of religious discussions between husbands and wives.8. High amount of agreement between husbands and wives about religion.A total of seven of the thirty-one additional variables tested showed significant and positive association with church attendance. These were:1. Family participation in shopping trips.2. Husbands often helping wives with work.3. Frequency of discussion with wives about recreation.4. Frequency of discussion with wives about politics.5. Grades of formal education completed. (By husbands)6. Present house more comfortable than last.7. Number of magazine subscriptions.Amount of agreement or disagreement between husbands and wives on specific items, was found to have no significant association with church attendance.A total of seven variables in the study were found to have corrected coefficient of contingency scores of .40 or above. These were:1. Family usually attended church together.2. Husband belonged to three or more church related organizations.3. Wife belonged to three or more church related organizations.4. Wife attended church related activities 60 percent or over of the time.5. Combined "yes" responses concerning family participation averaged 60 percent or over.6. Husband and wife often discussed religion.7. Family prayers were held regularly.The above variables combined and plotted to form a church attendance pedictability index. Although the predictability of three or less variables was not very reliable, when all seven variables were accounted for, the predictability was 95.2 percent.

The home of the Provo Times and Enquirer was a typical Mormon town founded on the east shore of Utah Lake in 1849. While some Gentiles (non-Mormons) had moved into the area by 1873 when the first newspaper appeared, the community was still dominated and controlled by members of the Latter-day Saint Church, which was the cause of some tension.Even though after twenty-four years of settlement Provo had well-established farms, businesses, and the beginnings of industry, it did not have a newspaper, although publications had been founded earlier in several other cities of the territory. In the winter of 1872-73 John C. Graham, a prominent Salt Lake City actor and journalist, saw newspaper possibilities in Provo and laid the foundations for the establishment of the Provo Daily Times. Graham was not able to participate in the actual founding because of a Church mission call to England. He did interest others, however, and the first issue appeared August 1, 1873, with four owner-editors listed: R. T. McEwan, R. G. Sleater, O. F. Lyons, and J. T. McEwan.In April of 1874 the paper was changed to a tri-weekly, and in August of the same year a joint stock company was formed in an attempt to ease financial strain. Due to lack of patronage and after a controversy with the City Council over a charge of police negligence, the Times ceased publication in December of 1875.Two former editors of the Times, Robert Sleater and Joseph McEwan, founded the semi-weekly Utah County Enquirer with the first issue appearing July 4, 1876. McEwan dropped out in June, 1877, and Sleater, unable to make a living from the paper, soon sold it to the recently returned John C. Graham.The new editor assumed ownership of the County Enquirer September 5, 1877, and shortly after changed the name to the Territorial Enquirer. The paper prospered under Graham for ten years; then in order to enlarge facilities it was incorporated in November of 1887 and soon renamed the Utah Enquirer. In December, 1889, a Daily Enquirer appeared, with the Utah Enquirer continuing as a weekly country edition. The Enquirers lived until shortly after Graham's death in 1906, when the plant was sold and the name changed.

The problem of this study is to determine the teachings and practices of Joseph Smith in regards to the treatment of the needy and to show their influence on the present policy of the Church of Jesus Christ of Latter-day Saints as manifested in the Church Welfare Plan.

The Latter-day Saints look forward to an era of righteous peace under a world government having its central seats of authority in the City of Zion which is to be built upon the American continent and in Jerusalem upon the eastern hemisphere. (The probelm of this thesis is limited more specifically to the development of Zion's branch of this world order.) The earliest accounts of their history give information relating to basic principles and doctrines which have consistently developed to form a relatively complete concept of principles inherent within this proposed organization. This movement, designated as the "cause of Zion" has its goal the development of a righteous society in preparation for the time when the "One like the Son of Man" is to be given "dominion, and glory, and a kingdom, that all people, nations, and languages . . . [may] serve him."The nucleus of this new social order has been established and the society of Zion is in the process of development. Associated with Zion's rise to prominence, those who advocate the principles of this new society foresee a period of tribulation in world affairs which ultimately is to make "a full end of all nations." In order for Zion to succeed in bringing peace to the earth under these conditions it is first proposed that as an organization she must "stand independent above all other creatures beneath the celestial world." Otherwise she herself may scucumb to the difficulties foreseen.Having accomplished the establishment of a stable organization, the program advocated by Zion is then to encompass those people who are willing to come under the guiding auspices of this united organization during the period when the various nations of the world fail in maintaining civil government. "I will tell you what they will do, by and by," John Taylor, third President of the Church, explained:You will see them flocking to Zion by thousands and tens of thousands, and they will say, "We don't know anything about your religious matters, but you are honest and you are honorable and you are upright, and just and you have a good just and secure government, and we want to put ourselves under your protection for we cannot feel safe anywhere else.Under these circumstances a secular government designated as The Kingdom of God is to be established. This government is to grow out of Zion's body of united followers, they being "the germ from which the kingdom is to be developed, and the very heart of the organizaiton."The law upon which the Kingdom of God is to be built will conform in its general principles to those prerogatives of liberty and freedom which are vouchsafed to the American people in our present constitution. These principles are to be "maintained for the rights and protection of all flesh" According to Mormon thought, "that law of the land which is constitutional, supporting that principle of freedom in maintaining rights and privileges, belongs to all mankind," to the end "that every man may act in doctrine and principle pertaining to futurity, according to the moral agency which I [the Lord] have given unto him."With such laws maintained by the Kingdom of God, the inhabitants of Zion (the law of Zion is established upon Church covenants while that of the Kingdom of God is secular in nature) are then, according to their constitutional privileges, to be freely and voluntarily organized under a higher law of social advancement. This law (i.e., of Consecration and Stewardship), which is to "be executed and fulfilled, after her [Zion's] redemption" maintains a higher standard of spiritual, moral, and intellectual life and is uniquely designed to elevate the poor, give the earth to the meek, and make the pure in heart the children of God.The work of Zion is also correlated with the work of gathering in, organizing, and establishing the scattered remnants of Israel in this day. These people, according to Mormon thought, consist of the present group of Latter-day Saints, many of the American Indians, the Jews, the "Lost Tribes," and other scattered remnants not yet gathered and identified. Under the new social order a transition of power from the present "Gentile" nations to those of Israel is expected, resulting in the elevation of the latter to a position of prominence.When the people of the house of Jacob are prepared to receive the Redeemer as their rightful king, when the scattered sheep of Israel have been sufficiently humbled through suffering and sorrow to know and follow their Shepherd, then, indeed will He come to reign among them. Then a literal kingdom will be established, wide as the world, with the King of kings on the throne; and the two capitals of this mighty empire will be Jerusalem in the east and Zion in the west. A central government will be established over the whole of this new order, thus "uniting . . . the two divisions of God's government." With the culmination of this objective the "law shall go forth of Zion, and the word of the Lord from Jerusalem."

One of the social phenomena of our time (1960s) has been the popularization of a kind of music among the youth known as rock 'n' roll. It was the intent of this study to determine if the medium of rock did, in fact, maintain a posture of promulgating unchastity, the use of drugs and departure from traditional concepts of family and religion.Supported by statements from leading rock musicians it was found that the big beat had a cultural root in the Negroid race. Coupling the big beat gospel rhythms of the south with the white country and western music, there was a mixing of black and white races musically.Rock's appeal was found to be visceral, sensual and focused on sex sensation. Added to psychedelic art, the rock medium supported philosophies of rebellion, dissent and anti-Christian principles. A survey of LDS students revealed that over 50 percent held an attitude of approval toward rock music.

The writer, being interested in the agricultural project of cotton growing in early Dixie, and finding scarcely anything written on the subject, has gone into the original sources, histories, journals, diaries, etc., and found a reservoir of enlightenment regarding cotton culture in Utah's Dixie. He has tried to assemble from the most important sources, an informative yet interesting study of cotton culture in Utah. The writer in no wise pretends to have exhausted the subject, nor to have reached all the sources. Many of those early cotton growers who did most to produce this staple, kept no record of their achievements. Few are now living who participated in the cotton culture of Dixie during its most productive years, therefore, in many cases, the narratives of men who planted, picked and ginned cotton have passed into oblivion. Yet the records extant, convince the writer that the pioneer exertions in Utah's Dixie to raise cotton equals in many ways the cotton culture of the southern states.