Shrouded in the lore of legendary Indians, Mt. Timpanogos beckons the urban populace of Utah. And yet, no Indian legend graced the mount until Mormon settlers conjured it once they had displaced the local Indians, the Utes, from their actual landmark, Utah Lake. "On Zion s Mount" tells the story of this curious shift. It is a quintessentially American story about the fraught process of making oneself native in a strange land. But it is also a complex tale of how cultures confer meaning on the environment how they create homelands.

Only in Utah did Euro-American settlers conceive of having a homeland in the Native American sense an endemic spiritual geography. They called it Zion. Mormonism, a religion indigenous to the United States, originally embraced Indians as Lamanites, or spiritual kin. "On Zion s Mount" shows how, paradoxically, the Mormons created their homeland at the expense of the local Indians and how they expressed their sense of belonging by investing Timpanogos with Indian meaning.

This same pattern was repeated across the United States. Jared Farmer reveals how settlers and their descendants (the new natives) bestowed Indian place names and recited pseudo-Indian legends about those places cultural acts that still affect the way we think about American Indians and American landscapes.

From the Preface:

"My name is Flora Jessop. I've been called apostate, vigilante, and crazy bitch, and maybe I am. But some people call me a hero, and I'd like to think they're right too. If I am a hero, maybe it's because every time I can play a part in saving a child or a woman from a life of servitude and degradation, I'm saving a little piece of me, too.

I was one of twenty-eight children born to my dad and his three wives. Indoctrinated to believe that the outside world was evil, and that I resided among the righteous, I was destined to marry a man chosen for me by the Prophet. I would then live in harmony with my sister-wives, bear many children, and obey and serve my future husband in this life and throughout eternity. But my innocence didn't last long. While still a child, I understood that the church of the righteous was nothing but a church of lies.

When I was eight years old my father sexually molested me for the first time, raping me when I was twelve. I tried to kill myself. Beaten, molested, taunted, and abused by family members alleging they only wanted to save my soul became a daily routine, I ran from this abuse more than once in my early teens--even attempting to cross the desert on foot. My family hunted me down. I thought government agencies would provide me safety if I reported my father. Instead, police and social services colluded with the FLDS to return me to my family and I ended up back inside polygamy, right where I started."

Flora goes on from there to tell the dramatic true story of how she ultimately escaped and has been fighting against frustrating obstacles with hard fought successes in rescuing women and children from the FLDS. It's a story you can't put down.

David Bebbington is well known for his characterization of the Evangelical movement in terms of the four leading emphases of Bible, cross, conversion, and activism. This quadrilateral was expounded in his classic 1989 book Evangelicalism in Modern Britain: A History from the 1730s to the 1980s. Bebbington developed many of the themes in that book in articles published from the 1980s to the present, but until now most of those articles have remained little known. The present collection of thirty-two essays makes readily available these important explorations of key aspects in the history of Evangelicalism. The Evangelical movement arose in the eighteenth century in Britain and America as a revitalization of Protestantism. Sharing much with the Puritans who preceded them, the Evangelicals nevertheless adopted a fresh stance by making revival rather than reformation their priority. Coming from diverse denominations, they formed a zealous united front. Over subsequent centuries they grew in number and carried their message throughout the world, giving rise to many of the churches in the global South that have come to the forefront in world Christianity. The essays in this work deal chiefly with Britain, though a few place the British movement in a world setting. Because Evangelicals on both sides of the Atlantic interacted, reading much of the same literature and visiting each other, there was a great deal of common ground between the British and American movements. Hence many of the topics covered here relate to developments mirrored in the American churches over the last three centuries. The two volumes of The Evangelical Quadrilateral address different aspects of the Evangelical movement. The first volume deals with issues in the movement as a whole, and the second volume examines features of particular denominational bodies within Evangelicalism. Each volume contains an introductory essay reviewing recent literature in the field, and then a series of related essays. Volume 1, Characterizing the British Gospel Movement, begins with an overview of the nature of the movement. The essays cover such representative areas as the affinity of early Evangelicalism with the Enlightenment, the impact of Americans Jonathan Edwards and Dwight L. Moody, the advent hope and the experience of conversion as key doctrines of Evangelicalism, the growth of academic historical studies of and by Evangelicals, Evangelical attitudes to science, and widespread trends in the movement and its shifting patterns of public worship in the twenty-first century. The first volume also provides detail on many of the main features that British Evangelicals displayed in common.

Christian punk is a surprisingly successful musical subculture and a fascinating expression of American evangelicalism. Situating Christian punk within the modern history of Christianity and the rapidly changing culture of spirituality and secularity, this book illustrates how Christian punk continues punk's autonomous and oppositional creative practices, but from within a typically traditional evangelical morality. Analyzing straight edge Christian abstinence and punk-friendly churches, this book also focuses on gender performance within a subculture dominated by young men in a time of contested gender roles and ideologies. Critically-minded and rich in ethnographic data and insider perspectives, Christian Punk will engage scholars of contemporary evangelicalism, religion and popular music, and punk and all its related subcultures.