On September 11, 1857, a small band of Mormons led by John D. Lee massacred an emigrant train of men, women, and children heading west at Mountain Meadows, Utah. News of the Mountain Meadows Massacre, as it became known, sent shockwaves through the western frontier of the United States, reaching the nation's capital and eventually crossing the Atlantic. In the years prior to the massacre, Americans dubbed the Church of Jesus Christ of Latter-day Saints the "Mormon problem" as it garnered national attention for its "unusual" theocracy and practice of polygamy. In the aftermath of the massacre, many Americans viewed Mormonism as a real religious and physical threat to white civilization. Putting the Mormon Church on trial for its crimes against American purity became more important than prosecuting those responsible for the slaughter. Religious historian Janiece Johnson analyzes how sensational media attention used the story of the Mountain Meadows Massacre to enflame public sentiment and provoke legal action against Latter-day Saints. Ministers, novelists, entertainers, cartoonists, and federal officials followed suit, spreading anti-Mormon sentiment to collectively convict the Mormon religion itself. This troubling episode in American religious history sheds important light on the role of media and popular culture in provoking religious intolerance that continues to resonate in the present.

On September 11, 1857, a small band of Mormons led by John D. Lee massacred an emigrant train of men, women, and children heading west at Mountain Meadows, Utah. News of the Mountain Meadows Massacre, as it became known, sent shockwaves through the western frontier of the United States, reaching the nation's capital and eventually crossing the Atlantic. In the years prior to the massacre, Americans dubbed the Church of Jesus Christ of Latter-day Saints the "Mormon problem" as it garnered national attention for its "unusual" theocracy and practice of polygamy. In the aftermath of the massacre, many Americans viewed Mormonism as a real religious and physical threat to white civilization. Putting the Mormon Church on trial for its crimes against American purity became more important than prosecuting those responsible for the slaughter. Religious historian Janiece Johnson analyzes how sensational media attention used the story of the Mountain Meadows Massacre to enflame public sentiment and provoke legal action against Latter-day Saints. Ministers, novelists, entertainers, cartoonists, and federal officials followed suit, spreading anti-Mormon sentiment to collectively convict the Mormon religion itself. This troubling episode in American religious history sheds important light on the role of media and popular culture in provoking religious intolerance that continues to resonate in the present.

In this theoretically rich work, Mason Kamana Allred unearths the ways Mormons have employed a wide range of technologies to translate events, beliefs, anxieties, and hopes into reproducible experiences that contribute to the growth of their religious systems of meaning. Drawing on methods from cultural history, media studies, and religious studies, Allred focuses specifically on technologies of vision that have shaped Mormonism as a culture of seeing. These technologies, he argues, were as essential to the making of Mormonism as the humans who received, interpreted, and practiced their faith. While Mormons' uses of television and the internet are recent examples of the tradition's use of visual technology, Allred excavates older practices and technologies for negotiating the spirit, such as panorama displays and magic lantern shows. Fusing media theory with feminist new materialism, he employs media archaeology to examine Mormons' ways of performing distinctions, beholding as a way to engender radical visions, and standardizing vision to effect assimilation. Allred's analysis reveals Mormonism as always materially mediated and argues that religious history is likewise inherently entangled with media.

In this theoretically rich work, Mason Kamana Allred unearths the ways Mormons have employed a wide range of technologies to translate events, beliefs, anxieties, and hopes into reproducible experiences that contribute to the growth of their religious systems of meaning. Drawing on methods from cultural history, media studies, and religious studies, Allred focuses specifically on technologies of vision that have shaped Mormonism as a culture of seeing. These technologies, he argues, were as essential to the making of Mormonism as the humans who received, interpreted, and practiced their faith. While Mormons' uses of television and the internet are recent examples of the tradition's use of visual technology, Allred excavates older practices and technologies for negotiating the spirit, such as panorama displays and magic lantern shows. Fusing media theory with feminist new materialism, he employs media archaeology to examine Mormons' ways of performing distinctions, beholding as a way to engender radical visions, and standardizing vision to effect assimilation. Allred's analysis reveals Mormonism as always materially mediated and argues that religious history is likewise inherently entangled with media.

The publication of the Book of Mormon in 1830 began a new scriptural tradition. Resisting the long-established closed biblical canon, the Book of Mormon posited that the Bible was incomplete and corrupted. With a commitment to an open canon, a variety of Latter Day Saint denominations have emerged, each offering their own scriptural works to accompany the Bible, the Book of Mormon, and other revelations of Joseph Smith. Open Canon breaks new ground as the first volume to examine these writings as a single spiritual heritage. Chapters cover both well-studied and lesser-studied works, introducing readers to scripture dictated by nineteenth- and twentieth-century revelators such as James Strang, Lucy Mack Smith, Sidney Rigdon, Harry Edgar Baker, and Charles B. Thompson, among others. Contributors detail how various Latter Day Saint denominations responded to scriptures introduced during the ministry of Joseph Smith and how churches have employed the Book of Mormon, the Doctrine and Covenants, and the Lectures of Faith over time. Bringing together studies from across denominational boundaries, this book considers what we can learn about Latter Day Saint resistance to the closed canon and the nature of a new American scriptural tradition.

The publication of the Book of Mormon in 1830 began a new scriptural tradition. Resisting the long-established closed biblical canon, the Book of Mormon posited that the Bible was incomplete and corrupted. With a commitment to an open canon, a variety of Latter Day Saint denominations have emerged, each offering their own scriptural works to accompany the Bible, the Book of Mormon, and other revelations of Joseph Smith. Open Canon breaks new ground as the first volume to examine these writings as a single spiritual heritage. Chapters cover both well-studied and lesser-studied works, introducing readers to scripture dictated by nineteenth- and twentieth-century revelators such as James Strang, Lucy Mack Smith, Sidney Rigdon, Harry Edgar Baker, and Charles B. Thompson, among others. Contributors detail how various Latter Day Saint denominations responded to scriptures introduced during the ministry of Joseph Smith and how churches have employed the Book of Mormon, the Doctrine and Covenants, and the Lectures of Faith over time. Bringing together studies from across denominational boundaries, this book considers what we can learn about Latter Day Saint resistance to the closed canon and the nature of a new American scriptural tradition.

An Akan proverb says, "It is not wrong to go back for that which you have forgotten." This belief underlies historian Amy Tanner Thiriot's work in Slavery in Zion. The total number of those enslaved during Utah's past has remained an open question for many years. Due to the nature of nineteenth-century records, particularly those about enslaved peoples, an exact number will never be known, but while writing this book, Thiriot documented around one hundred enslaved or indentured Black men, women, and children in Utah Territory. Using a combination of genealogical and historical research, the book brings to light events and relationships misunderstood for well over a century. Section One provides an introductory history, chapters on southern and western experiences, and information on life after emancipation. Section Two is a biographical encyclopedia with names, relationships, and experiences. Although this book contains material applicable to legal history and the history of race and Mormonism, its most important goal is to be a treasury of the experiences of Utah's enslaved Black people so their stories can become an integral part of the history of Utah and the American West, no longer forgotten or written out of history.

Eugene England (1933-2001)-one of the most influential and controversial intellectuals in modern Mormonism-lived in the crossfire between religious tradition and reform. This first serious biography, by leading historian Terryl Givens, shimmers with the personal tensions felt deeply by England during the turmoil of the late twentieth century. Drawing on unprecedented access to England's personal papers, Givens paints a multifaceted portrait of a devout Latter-day Saint whose precarious position on the edge of church hierarchy was instrumental to his ability to shape the study of modern Mormonism. A professor of literature at Brigham Young University, England also taught in the Church Educational System. And yet from the sixties on, he set church leaders' teeth on edge as he protested the Vietnam War, decried institutional racism and sexism, and supported Poland's Solidarity movement-all at a time when Latter-day Saints were ultra-patriotic and banned Black ordination. England could also be intemperate, proud of his own rectitude, and neglectful of political realities and relationships, and he was eventually forced from his academic position. His last days, as he suffered from brain cancer, were marked by a spiritual agony that church leaders were unable to help him resolve.