Ultimately, the proportion of illiterate members grew at a time of decreasing regional illiteracy, affecting Shaker approaches to business, technology, and worship. Is this a fair characterization of how you conceive of the project? But I will leave that for someone else to sort out. These utopias accepted the revolutionary idea that the pleasure bond was the essence of marriage. They sought a Garden of Eden-like state which existed prior to the messiness of procreation and selfishness ushered in by the fall of Adam and Eve, interpreted primarily as a sexual act 8, 106-107. Taysom shows how these groups actively maintained boundaries and created their own thriving, but insular communities. I think, though, that most? Prefer to work with a human being when you order Shakers, Mormons, and Religious Worlds Conflicting Visions, Contested Boundaries books in bulk? Taysom's book points to the advantages of integrating Mormonism further within the framework of communal studies. With a few notable exceptions, the discussion is too young to have received much attention in print.
His interpretation relies on a broad range of interpretive tools, including organizational behavior, cognitive anthropology, ritual studies, and critical theory. Throughout the book Higgs himself formulates several hypotheses concerning Mooney's disappearance: There are many good reasons to want to disappear from society, just as there are many bad reasons. Is there a uniquely Mormon piece of furniture? These marginal groups defined themselves as outsiders. The world feels like it's still turning, it's hard to walk straight for a moment. Cultural prejudices collide with doctrinal imperatives against backdrops of changing social norms, emerging professional identities, and developing ritualization and sacralization of lived religion. Ultimately, Eagleton leaves the reader hanging regarding the fundamental nature of evil, if there is such a nature, and offers no concrete suggestions to help alleviate its effects in the world. Mason, who recently succeeded Richard L.
From here we move to study the three types of translations Joseph Smith, the founder of the Church, claimed to have resorted to for the production of his three major works, i. In these encounters between the local state and various communities within the county, the legal system acted as a conduit through which the state reached out into local society. Equal compensation for all members created incentives for low marginal product people to enter and high marginal product people to exit. Spencer Fluhman offers a comprehensive history of anti-Mormon thought and the associated passionate debates about religious authenticity in nineteenth-century America. I reject that view for a wide variety of reasons, and I think that most historians working on Mormon topics today would not accept my description as accurately reflecting their views. Whoever it was, Mooney is said to be missing.
As he skillfully negotiates the differences between Shakers and Mormons, Taysom illuminates the characteristics which set these groups apart and helped them to become true religious dissenters. Taysom reveals significant differences in the way these groups responded to their host cultures. At the same time, his description and rejection of several theodicies on the grounds that they help excuse God at the expense of encouraging us to alleviate suffering in the now was quite fruitful, I think. I was reminded of C. A variety of Shaker youths began experiencing visions calling for a separation of wheat from chaff. Analysis of the theological doctrines of these communities indicates how pervasive sexual questions were in the minds of the utopians and how closely they were related to both reform social perfection and salvation individual perfection.
Original sin, however, is not about being born either saintly or wicked. So much changed with regard to Mormon ambivalence about the place of Mormnonism and the individual Mormon in American culture in the early decades of the twentieth century that I think one must bring a different mindset to the study of Mormonism in that period. Footnotes: The most comprehensive exception is M. That's a fairly good description of the book, actually. Like this one: Interestingly enough, as the book calls plot itself into question it actually helps reaffirm the utility of plot; it recognizes and somewhat fulfills our drive for plot, though it requires our assistance. As he skillfully negotiates the differences between Shakers and Mormons, Taysom illuminates the characteristics which set these groups apart and helped them to become true religious dissenters.
His interpretation relies on a broad range of interpretive tools, including organizational behavior, cognitive anthropology, ritual studies, and critical theory. The dictionary section has over 300 cross-referenced entries on Shaker communities, industries, individual families, and important people. Grounded in Weber's systematic typology of religion, the new definition should facilitate the comparative study of most groups in the Jewish, Christian and Islamic traditions. You got comfortable and that is the kiss of death. The article demonstrates that this disposition appears to be a universal trait, not at all confined to the Western Christian tradition. A casual glance at Shakers and Mormons raises similarities: both groups sought to build their own geographical communities and both had counter-cultural ideas about marriage celibacy or polygamy, respectively. It has generally been the case that when those interested in Mormon history gather to chat about the latest publications, it is frequently primary documents which elicit much excitement.
He offers some interesting arguments about the two groups separately-a reevaluation of the concept of 'Zion,' as Mormons applied it to settlements in Missouri, Illinois, and the Great Basin is particularly notable. Rather than recommending this book to the average reader I would suggest it to people with a more sustained interest in religious boundary creation and maintenance, and for that audience this book is both enlightening and challenging. He argues that understanding anti-Mormonism provides critical insight into the American psyche because Mormonism became a potent symbol around which ideas about religion and the state took shape. The experience of the 1820s Swing riots is a good example of the strategies stated herein. For the Shakers, the resonance is more of a faint echo, as only three living Shakers remain. Bushman as holder of the Howard W. Taysom shows how these groups actively maintained boundaries and created their own thriving, but insular communities.
I appreciated the challenge to my perspectives and the inclusion of theory-oriented historical analyses. This is probably why I enjoyed it so much. As editor, Higgs occasionally provides information about Mooney's disappearance. This, argues Eagleton, seemed a way of forfeiting understanding. Taysom justifies this argument in a most striking and meticulous revisionary section. Nevertheless, this ideological underpinning is evident, for example, in book reviews produced by certain segments of the Mormon studies community.
As for the snarky and self-assured, his jab at pharmaceutical companies likewise receives no further comment, it's a given, as is his repeated use of works by Sigmund Freud and Karl Marx. He spends the balance of the chapter describing the internal functions of these practices and the opposing reactions from outsiders, which for Mormons were often more extreme and legally-based as the Church grew, but which for the Shakers declined as their community dwindled by lack of reproduction and inability to swiftly convert and retain outsiders. Well, I've probably said too much. This is a difficult question to answer. The lack of a jargon-laced subtitle gives this impression as well. He offers some interesting arguments about the two groups separately-a reevaluation of the concept of 'Zion,' as Mormons applied it to settlements in Missouri, Illinois, and the Great Basin is particularly notable.