Taylor G. Petrey's trenchant history takes a landmark step forward in documenting and theorizing about Latter-day Saints (LDS) teachings on gender, sexual difference, and marriage. Drawing on deep archival research, Petrey situates LDS doctrines in gender theory and American religious history since World War II. His challenging conclusion is that Mormonism is conflicted between ontologies of gender essentialism and gender fluidity, illustrating a broader tension in the history of sexuality in modernity itself. As Petrey details, LDS leaders have embraced the idea of fixed identities representing a natural and divine order, but their teachings also acknowledge that sexual difference is persistently contingent and unstable. While queer theorists have built an ethics and politics based on celebrating such sexual fluidity, LDS leaders view it as a source of anxiety and a tool for the shaping of a heterosexual social order. Through public preaching and teaching, the deployment of psychological approaches to "cure" homosexuality, and political activism against equal rights for women and same-sex marriage, Mormon leaders hoped to manage sexuality and faith for those who have strayed from heteronormativity.

11 lectures, Hamburg May 16-28, 1910 (CW 120) Why do people en-counter such different events and circumstances in life? What is behind diseases, accidents, and natural disasters? Rudolf Steiner speaks of karma as a reality that, if we understand it, answers the questions that arise as we begin to look seriously for life's meaning and purpose. We create our own karma in every area of existence, laying the foundation in one incarnation for the next. The whole pattern is not contained in one but in many lives on earth. Steiner tells us that we can gain acceptance and a sense of purpose by recognizing that self-induced karma is always in the process of being resolved. About karma and animals; health and illness; the curability and incurability of diseases; accidents; volcanoes, earthquakes, and epidemics; the karma of higher beings; free will in the future of human evolution; and individual and shared karma. "By exploring the more hidden aspects of a whole range of life phenomena in the light of the evolution of our planet Rudolf Steiner raises our consciousness to the vital role we play in helping or hindering the powers which serve the world's evolvement" (from the foreword). This book is a translation from German of Die Offenbarung des Karma (Ga 120).

This book is about the legendary Rajput chieftain Hammira Chauhan, the king of the impregnable fortress of Ranthambore in southern Rajasthan who died in 1301 CE after a monumental battle against Alauddin Khalji, the sultan of Delhi. This singular event reverberates through time to the point of creating a historical and cultural region that crystallizes through copious texts composed in different genres and languages (Persian, Sanskrit, Hindi, Rajasthani, English) in shifting religious and political contexts, medieval as well as modern. The main poetical-historical work composed in Sanskrit, the Hammira-Mahakavya ('great poem') by the Jaina poet Nayachandra Suri (15th century), is propelled by a dream in which the dead king urges the poet to write about his deeds. Can history with its preoccupation for the factual, begin in a dream? What does it mean to think about history and time via the imagination? Is time, whether past, present or future linked to imagination? Do imagination, time, and history arise together? What are the implications of thinking of history as something that appears in our experience? What does it mean to write a history as a historical being in whom diverse temporalities intertwine in the here and now?

In this revealing family memoir, best-selling author Ann Chamberlin explores the history of her Mormon grandmother Frances Lyda and her seven sisters who grew up desperately poor in Bradford, Yorkshire, in the early years of the twentieth century. Chamberlin's narrative follows these eight daughters of Mary Jane Jones and Ralph Robinson Whitaker, a remarkably gifted yet poor and blind piano tuner. Most of the girls were forced by necessity to abandon school at age twelve and find work in terrible conditions at a local factory. When their mother converted to the Church of Jesus Christ of Latter-day Saints in 1901, she became the backbone of the Mormon community in Yorkshire. Her daughters followed their mother into her faith, while navigating their own, sometimes tragic, ways into adulthood, family, and the world beyond industrial England. Though they were exploited and undereducated, the girls maintained a steadfast belief in a brighter future for the Mormon faithful, a mindSet that, despite their many differences, forged an unshakable togetherness between them. All gifted and strong individuals in their own right, many of the Whitaker sisters overcame long odds and incredible hardships to carry on and prosper in Salt Lake City. Chamberlin interviewed her grandmother and six of her surviving great-aunts for Clogs and Shawls, the relatives who had made their way to Mormon Zion. She weaves novelistic passages with their first-person narratives to create a singular work of oral immigrant family history that is both lively and revealing.