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The following thesis is a study of the founding years of the Mormon supplementary religious education between 1890 and 1930. It examines Mormonism's shift away from private denominational education towards a system of supplementary religious education programs at the elementary, high school, and college levels. Further, this study examines the role that supplementary religious education played in the changes between the nineteenth and the twentieth centuries. During the 1870s and 1880s, Utah's territorial schools became an important part of the battles over polygamy and the control of Utah. As the Federal Government began to wrest control of the schools from the Mormon community, the Church established a system of private academies. Economic problems during the 1880s and 1890s, however, made it difficult for the Church to maintain many of these schools, necessitating the Mormon patronage of the public schools. As a result, in 1890 the Church established its first supplementary religious education program, known as the Religion Class program. The Religion Class program suffered from a variety of problems and was criticized by both Mormon and non-Mormon officials. Despite the failings of the Religion Class program, the need for supplementary religious education became increasingly important during the first two decades of the twentieth century. In 1912, the Granite Stake established the Church's first high school seminary. Within ten years, the seminary program replaced the majority of the academies and became the Church's preeminent educational program. During the 1920s, the Church began extending supplementary religious education to its students in colleges and universities through the establishment of the institute program and the near-complete abandonment of its private colleges and schools. The successive establishment of these three programs demonstrates a shift in Mormon educational priorities and attitudes throughout this period. Whereas the academies and the Religion Class program emphasized a general fear of Americanization, the seminary and institute programs accepted the public schools and much of the Americanization that accompanied them, while at the same time providing means for the continued inculcation of Mormon values into the lives of Latter-day Saint youth.

The Little Shepherd of Kingdom Come takes as its backdrop the American Civil War, as the author, John Fox, Jr., champions Kentucky's social development during the Progressive Era. Although often criticized for capitalizing on his propagation of regional stereotypes, I argue that the structure of The Little Shepherd of Kingdom Come is much more problematic than that. Recognizing the Bildungsroman as a vehicle for cultural and social critique in late-nineteenth and early-twentieth century writing, this project offers an in-depth literary analysis of John Fox, Jr.'s novel, The Little Shepherd of Kingdom Come, in which I contend the story itself is, in fact, an impassioned account of human progress that juxtaposes civilized Bluegrass society and the degraded culture of the southern mountaineer. Indicative of the Progressive Era scientific attitude toward social and cultural evolution, Fox creates a narrative that advances his theory of southern evolution in which southern mountaineers are directed away from their own culturally inferior notions of development and towards a sense of duty to adapt to the civility of Bluegrass culture. This study focuses briefly on defining the Bildungsroman as a genre, from its eighteenth-century German origins to its influence on the American literary tradition. Beginning with Goethe's Wilhelm Meisters Lehrjahre, the Bildungsroman, in its most traditional form, narrates the development of the protagonist's mind and character from childhood to adulthood. Focus will be placed on how the Bildungsroman engages with literature's ability to facilitate the relationship between an individual and social development, as well as how easily the Bildungsroman lends itself to being appropriated and reconfigured. This study will then demonstrate how The Little Shepherd of Kingdom Come, Fox's local-color narrative, in its focus on the growth of the protagonist, Chad, as an allegory of the development of an Appalachian identity during the Progressive Era, might usefully be understood as an Appalachian Bildungsroman. While Chad, ultimately acquires the polished savoir faire of a skilled Bluegrass gentleman, the tensions between the southern mountaineers and the Bluegrass bourgeois makes his socialization into any one culture impossible, a situation illustrative of the disparity between Appalachia and the rest of America during the Progressive Era. By adapting the Bildungsroman to represent this historical situation, Fox's novel demonstrates the kind of conflict that furthered Appalachian difference as point of contention for the problematic ideals of social and cultural evolution, thus, indicating the need for reconciling Appalachia's marginal position.

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Indiana University-Purdue University Indianapolis (IUPUI) / Springing up in the last quarter of the nineteenth century, Indiana women's study clubs provided generations of women with the opportunity to improve their educations in a friendly environment. They also brought culture to their communities by hosting art exhibits, musical entertainments, and lectures, building libraries and museums, and participating in community improvement endeavors. The activities of urban clubs in big cities have been documented in histories of the women's club movement, but small towns have recieved little attention even through they were vital parts of their communities. This study considers the characteristics, organization, study practices, and civic improvement work of three small-town Indiana women's clubs in the Gilded Age and Progressive Era. The Zerelda Reading Club (Warsaw) studied a wide variety of subjects, while the Ladies' Piano Club (Salem) and Florentine Club (Lebanon) limited their studies to art and music, respectively. All three clubs participated in community improvement efforts that helped their towns achieve urban amenities. The Zerelda Reading Club helped to establish a ladies' rest room, the Ladies' Piano Club worked with other community organizations to build a Carnegie public library, and the Florentine Club raised money to beautify Oak Hill Cemetery. Forming in decades of tremendous growth in popularity of club activity, the organization of all three clubs shows influences of those associations already in existence. This study argues that the individual circumstances of members and their communities resulted in the organization of three women's clubs that prospered under the guidance of extant clubs, but served their members and their communities by adapting activities to suit local needs.

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