Di alogue 36.4 (Winter 2004):109–128
JOSEPH SMITH GREW UP in a time and place where folk magic was an accepted part of the landscape. Before he was a prophet, he was a diviner, or more […]
Di alogue 43.1 (Spring 2010): 1–36
And in fact, what might it mean that God “used” evolution tocreate life’s diversity? Was this a choice for God among other al-ternatives? Do Wildman’s pessimistic conclusions hold for […]
[…] 0 0 0 3 0 0 0 Young, Joseph 4 0 0 0 0 0 0 3 Beach, Rufus 3 0 0 0 0 0 0 2 Benson, Ezra T. 3 0 0 0 […]
Dialogue 25.4 (Winter 1992): 81–96A history of ethnic wards and branches as the church struggled with integration vs. segregation of immigrant communities.
Di alogue 23.1 (Spring 1990): 11–36
A history of Black LDS social groups and organizations. The Genesis Group gave African Americans a better chance to connect with fellow African Americans through frequent socials. The first […]
[…] age before 1978, I would not have received the priesthood. I think about this as I consi der the history of racism in Brazil. The priesthood ban in Brazil was an attempt to continue […]
[…] have to go along with his advice. The next weekend we had a retreat at Grethe Petersen’s beach house. At the meeting in the evening when we were sitting around talking, I told everyone […]
[…] Hong Kingston or Alice Walker for identifying with white feminism. Little-known activists faced similar problems. At Long Beach State University in California in 1969, Ana Nieto-Gómez and her friends named their consciousness-raising group Las […]
[…] conflict produced by the Mormons’ peculiar religious ceremonies, peculiar marriage institution, distinct economic order, and the uni que lay priesthood hagiography; a second stage of conflict with nature, as the pioneers in the Mountain […]
[…] twenty people in that picture. They were all in blue jeans and white polo shirts, on a beach somewhere, maybe Mexico. Next to that was a sign that said “Families Are Forever.” I sat […]