Mormon Women's History: Beyond Biography demonstrates that the history and experience of Mormon women is central to the history of Mormonism and to histories of American religion, politics, and culture. Yet the study of Mormon women has mostly been confined to biographies, family histories, and women's periodicals. The contributors to Mormon Women's History engage the vast breadth of sources left by Mormon women-journals, diaries, letters, family histories, and periodicals as well as art, poetry, material culture, theological treatises, and genealogical records-to read between the lines, reconstruct connections, recover voices, reveal meanings, and recast stories. Mormon Women's History presents women as incredibly inter-connected. Familial ties of kinship are multiplied and stretched through the practice and memory of polygamy, social ties of community are overlaid with ancestral ethnic connections and local congregational assignments, fictive ties are woven through shared interests and collective memories of violence and trauma. Conversion to a new faith community unites and exposes the differences among Native Americans, Yankees, and Scandinavians. Lived experiences of marriage, motherhood, death, mourning, and widowhood are played out within contexts of expulsion and exile, rape and violence, transnational immigration, establishing "civilization" in a wilderness, and missionizing both to new neighbors and far away peoples. Gender defines, limits, and opens opportunities for private expression, public discourse, and popular culture. Cultural prejudices collide with doctrinal imperatives against backdrops of changing social norms, emerging professional identities, and developing ritualization and sacralization of lived religion. The stories, experiences, and examples explored in Mormon Women's History are neither comprehensive nor conclusive, but rather suggestive of the ways that Mormon women's history can move beyond individual lives to enhance and inform larger historical narratives.

Contingent Citizens features fourteen essays that track changes in the ways Americans have perceived the Latter-day Saints since the 1830s. From presidential politics, to political violence, to the definition of marriage, to the meaning of sexual equality-the editors and contributors place Mormons in larger American histories of territorial expansion, religious mission, Constitutional interpretation, and state formation. These essays also show that the political support of the Latter-day Saints has proven, at critical junctures, valuable to other political groups. The willingness of Americans to accept Latter-day Saints as full participants in the United States political system has ranged over time and been impelled by political expediency, granting Mormons in the United States an ambiguous status, contingent on changing political needs and perceptions. Contributors: Matthew C. Godfrey, Church History Library; Amy S. Greenberg, Penn State University; J. B. Haws, Brigham Young University; Adam Jortner, Auburn University; Matthew Mason, Brigham Young University; Patrick Q. Mason, Claremont Graduate University; Benjamin E. Park, Sam Houston State University; Thomas Richards, Jr., Springside Chestnut Hill Academy; Natalie Rose, Michigan State University; Stephen Eliot Smith, University of Otago; Rachel St. John, University of California Davis

Contingent Citizens features fourteen essays that track changes in the ways Americans have perceived the Latter-day Saints since the 1830s. From presidential politics, to political violence, to the definition of marriage, to the meaning of sexual equality-the editors and contributors place Mormons in larger American histories of territorial expansion, religious mission, Constitutional interpretation, and state formation. These essays also show that the political support of the Latter-day Saints has proven, at critical junctures, valuable to other political groups. The willingness of Americans to accept Latter-day Saints as full participants in the United States political system has ranged over time and been impelled by political expediency, granting Mormons in the United States an ambiguous status, contingent on changing political needs and perceptions. Contributors: Matthew C. Godfrey, Church History Library; Amy S. Greenberg, Penn State University; J. B. Haws, Brigham Young University; Adam Jortner, Auburn University; Matthew Mason, Brigham Young University; Patrick Q. Mason, Claremont Graduate University; Benjamin E. Park, Sam Houston State University; Thomas Richards, Jr., Springside Chestnut Hill Academy; Natalie Rose, Michigan State University; Stephen Eliot Smith, University of Otago; Rachel St. John, University of California Davis

Mormon Women's History: Beyond Biography demonstrates that the history and experience of Mormon women is central to the history of Mormonism and to histories of American religion, politics, and culture. Yet the study of Mormon women has mostly been confined to biographies, family histories, and women's periodicals. The contributors to Mormon Women's History engage the vast breadth of sources left by Mormon women-journals, diaries, letters, family histories, and periodicals as well as art, poetry, material culture, theological treatises, and genealogical records-to read between the lines, reconstruct connections, recover voices, reveal meanings, and recast stories. Mormon Women's History presents women as incredibly inter-connected. Familial ties of kinship are multiplied and stretched through the practice and memory of polygamy, social ties of community are overlaid with ancestral ethnic connections and local congregational assignments, fictive ties are woven through shared interests and collective memories of violence and trauma. Conversion to a new faith community unites and exposes the differences among Native Americans, Yankees, and Scandinavians. Lived experiences of marriage, motherhood, death, mourning, and widowhood are played out within contexts of expulsion and exile, rape and violence, transnational immigration, establishing "civilization" in a wilderness, and missionizing both to new neighbors and far away peoples. Gender defines, limits, and opens opportunities for private expression, public discourse, and popular culture. Cultural prejudices collide with doctrinal imperatives against backdrops of changing social norms, emerging professional identities, and developing ritualization and sacralization of lived religion. The stories, experiences, and examples explored in Mormon Women's History are neither comprehensive nor conclusive, but rather suggestive of the ways that Mormon women's history can move beyond individual lives to enhance and inform larger historical narratives.