Questions From and For Our Readers: Feminism and Serving a Mission

A few days ago one of our readers, a 20-year-old college student and feminist who is considering serving a mission, sent in some questions about feminism and missionary service. With her permission I’m posting them here for you, our excellent readers, to weigh in on:

  1. Did you know you were feminist/ have feminist beliefs before the mission?
  2. Were you aware of the apparent disjoint between those views and the teachings of the church? If so, how did that impact your decision to go on a mission? Read More

Wait … What Does that Mean?

The recent upset over YW General President Elaine Dalton’s BYU devotional address on January 15 (see Lynnette’s piece here, fMh here and here, and an interesting letter at Young Mormon Feminists here) centers upon a specific comment directed to LDS young women: “You will also be the ones to provide an example of family life in a time when families are under attack, being redefined and disintegrating. You will understand your roles and your responsibilities and thus will see no need to lobby for rights.” (full video here)

As many have mentioned in the articles linked above, part of the problem with these two sentences is that they are vague. What form of lobbying is President Dalton referring to? To whom, specifically, is she directing her comments? After all, BYU students come from all over the world. Is she talking about political rights? “Rights” within the LDS church? Within BYU? Her use of the word “lobbying” gives the sentence a political feel, but it’s hard to be sure.

This got me thinking: President Dalton’s speech, and the confusion and careful analysis of  her language that ensued, are not exactly rare occurrences in Mormonism. We often hear imprecise phrases and ambiguous references in talks from our living leaders. Why is this? Read More

“What is God really like?”

When Beatrice and I were serving together as missionaries, we were lucky enough to be in a district that included the mission offices.  The APs and office Elders were in our district, so more often than not we held district meetings in a cozy conference room in the main mission office building, giving us frequent occasion to see the Mission President and his wife.

Throughout our companionship, Beatrice mentioned to me that she had questions about the role of women as depicted in the temple endowment. We discussed it a few times in companionship study, and then – taking advantage of our proximity to the mission leaders – one day we decided to take the issue to the wife of the MP. To be clear, we didn’t openly dissect elements of the endowment that are considered private or sacred. We talked about the sorts of things that are commonly parsed on fMh, Exponent II, and here at ZD: the hearken covenant; women veiling their faces; the almost complete silence of Eve and lack of other female characters in the pre-mortal realm; and other, similar issues. Read More

“I am no man!”

In J.R.R. Tolkien’s The Return of the King, Éowyn, a human noblewoman, disguises herself as a man and goes to battle, eventually facing the dreaded Witch-King of Angmar. Upon seeing her, armored like a warrior, the Witch-King scoffs, citing an ancient elven prophecy that no living man can kill him. Éowyn removes her helmet, showing herself to be a woman, and cries “I am no man!”* as she slays him.

I must confess, every time the debate over the pros and cons of gender-inclusive language resurfaces in the bloggernacle, my mind returns to that scene, and to the question I had when I first read The Lord of the Rings as a child: How did Éowyn know that the prophecy was referring specifically to human males, and not to humans in general? It wasn’t at all obvious to me. Read More

A Few Days Before Christmas: Notes from an MTC talk by Cheiko Okazaki

Nearly a decade ago I was a missionary, serving for three weeks in the Provo MTC before moving on to a smaller MTC in Latin America for the remainder of my Spanish language training. While I was in Provo, Sister Cheiko Okazaki (1926-2011), the former first counselor of the Relief Society General Presidency, came and spoke to the Sister missionaries. (I was sad, after hearing her, that the Elders had not been invited as well.)

I have always loved Sister Okazaki’s thoughts. In her books and public speaking, she quotes often from the Bible. Her advice that day in the MTC was both practical and inspiring, a discussion of dealing with feelings of inadequacy and hypocrisy, of “putting on Christ,” and of navigating the need to forgive ourselves and others on our journey. It was filled with metaphors from scripture about clothing and Christian discipleship. Read More

On Mission Hierarchy, Gender, and Organizational Communication

In support of RAH’s Sister Missionary Leadership Project over at fMh, here’s a post about my mission originally published at Both Sides Now in July of last year.

In our mission we had APs and “Traveling Elders” who assisted with a lot of the nuts and bolts of mission organization (for a primer on the organizational structure of LDS missions, see here). They acted as extra eyes and ears for the Mission President (MP), traveling around the mission area and checking in with different companionships, helping to arrange apartments, discussing difficulties in different areas or companionships, etc. Because mission rules prevented the young Elders from visiting one-on-one with the Sister missionaries, the MP created a calling he dubbed the “Coordinating Sister.” It was the Coordinating Sister’s job, once or twice a month, to travel around the mission area with her companion, work with other Sister missionaries, and then report back to the MP. From my vantage point it was a very helpful calling, since mission culture and rules meant not only that Sisters were often more isolated than Elders, but also that they typically felt very inhibited about discussing problems in companionships with their District or Zone Leaders or even with the MP. (I should probably note that neither I nor any of my companions served as the Coordinating Sister.)
Read More

…More Stuff We Haven’t Posted

In the past, ZD has posted titles of unpublished drafts for your consideration and perusal. Currently there are a whopping 933 unpublished drafts in our queue. Here are the titles of a few:

  1. When Correlation Becomes Causation
  2. Niche Blogs
  3. What would a feminist temple ceremony look like?
  4. In Defense of Otterson
  5. Boundaries, Abundance, and the Tyranny of Sameness
  6. More on Modesty/Moron Modesty
  7. 5 Books that are Truer than the Book of Mormon
  8. Optimally (un)reasonable commandments Read More

Emma and Eliza

This essay was originally posted at Both Sides Now. Its aim is to explore how contemporary Mormon women relate to and feel about polygny. Please be sensitive in the comments.

The excellent series at Feminist Mormon Housewives “Remembering the Forgotten Women of Joseph Smith” has given me pause on a lot of levels. It is a series of posts that, using primary and secondary sources, works to recover the stories, voices, and (when available) photographs of each of Joseph Smith, Jr.’s many plural wives.

As a historian-in-training and scholar of gender, I am always very pleased – no, thrilled – when there are sources available about women, and when the stories of women can be reclaimed from obscurity and inscribed in the record. As a scholar with some background in subaltern studies, I am delighted when we can find ways to tell the stories of not just the famous and powerful, but also of those who are often overlooked, usually the poor, minorities, and women.

(As an aside – I am relieved that I’ve never felt compelled in the slightest to do early LDS history professionally. The sources, though plentiful, are all so incredibly biased – whether toward apologetics or toward nasty and vengeful indictments of early leaders – that recovering any sort of coherent narrative of early LDS history, let alone attempting an accurate one, is phenomenally difficult. And I say this with the added acknowledgement that “accuracy” in history is a very thorny idea indeed.) Read More

How do we offer pastoral care?

One of the overarching themes that I see reiterated throughout the bloggernacle – or perhaps, one of the pervasive subtexts – is that LDS people are in need of pastoral care. They seek a space to voice their doubts, to bring their honest concerns and deepest hurts; to ultimately come and find the succor and peace of God. And, because we are a church run by laymen, we struggle to find that space. We are not always, despite our best intentions, able to serve one another. We cannot always see each other’s hearts. We cannot always offer love as we should, or compassion as we should. Most often, I believe, people seek mercy and understanding. They want to know – they need to know – that despite their stupidity, their arrogance, their mistakes, despite being petulant and petty, despite sometimes being mean and cruel, they are and can be good enough. They can change. They can grow. They can purge themselves of the ugly parts. It’s worth trying again. They are worth it.

Read More