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Cross-posted at BoydPetersen.com
The BYU Honor Code has come under fire recently, and I don’t want to detract from that discussion, but it has caused me to reflect back on my own run-in with the Honor Code back in March 1984.
I’m pretty sure it was my friend Kent’s idea that we should run for ASBYU president and vice president during our junior year of college. We knew we didn’t stand much of a chance. We create signs or bribe students to vote for us by giving out free hotdogs. I don’t think we ever campaigned.
All candidates for ASBYU office had the opportunity to place their photos in the student newspaper, the Daily Universe. Unlike most candidates who had professional headshots in which they sported a tie, their faded white shirts, and indestructible polyester missionary suits, Kent and I took a self-portrait in more casual attire. A couple of days after our photos appeared, we both got a call from the Honor Code office and were required to meet with an administrator about some unstated infraction.

Cross-posted at Professor Park’s blog. 
You do a lot of couch surfing as a broke college student. As I was traveling to conferences and archives I relied on the generosity of friends as well as friends-of-friends. I also tried to tap into the vast Mormon network. All to save a buck. I met a lot of great people this way, but it’s always an anxiety-ridden process because you know you are relying on the good will of strangers. There can always be moments of awkwardness.
But I remember once arriving at someone’s house, being welcomed into their living room, seeing an entire run of Dialogue issues displayed prominently on their shelves, and immediately feeling at home. The very presence of those print copies assured me that they were extended family. Even if they hadn’t read all of the articles between each of the covers, mere possession implied an allegiance to a particular sub-culture within the Mormon faith.
Being a Mormon of a certain stripe can be a lonely affair. Especially if you live away from the Mormon belt—where even if there’s a dogmatic and orthodox culture, there’s still a presence of like-minded members—you might be separated from other people anxious to discuss the complexities of being Mormon and modern. This problem has been partly alleviated through the bloggernacle and social media, but before those digital networks Dialogue was the primary mode of progressive Mormon belonging. It would be difficult to overstate the importance of the journal in the Mormon tradition’s transformation over the past half-century. That alone justifies its celebration.

Cross-posted at Times and Seasons
By Wilfried Decoo
What is an adequate label for the areas outside of the so-called “Church’s center”? If it pertains to non-US countries, “international” is commonly used, but semantically it is flawed because the United States itself belongs to the circle of all nations. “Foreign” and “alien” sound non-inclusive for a church that emphasizes worldwide unity and belonging among its members. As a neutral geographical term, “abroad” fails if one wants to include in the discussion ethnic minorities within the United States. Those have become particularly noteworthy as the Church again allows Mormon wards with a foreign ethnic or lingual identity on American soil, such as Cambodian, Korean, or Russian.[1] Within the United States, thousands of immigrant Mormons, or converted after immigration, represent various cultures, languages, and countries. For decades the Church has been struggling to find optimal ways to accommodate their needs. Recognized American racial and ethnic groups, such as American Indian and African American, form similar groups for specific study. Even the interaction with Native Americans is, ironically, part of a negotiated process with an “outside” group. The same can be said of Hawaiians.[2] It shows the ambiguity and complexity of our boundaries.