2010-03-08T07:24:02.396-08:00

13-year-old Mary Goble arrived in Salt Lake City with the Martin Handcart Company in poor circumstances. Her mother had died on the day they arrived, and her feet were frozen. Brigham Young wept as he saw her circumstances, and told the doctor to remove just her toes, rather than her feet, and he wouldn’t have to remove them any farther. The amputation occurred while her sisters dressed her mother for her grave.

Initially, the surgery was not successful. Seven months later, her feet were getting worse, and the doctor said he couldn’t help her unless he removed her feet. Mary told him of President Young’s promise, and the doctor replied, “All right, sit there and rot, and I will do nothing more until you come to your senses.”

One day as Mary was sitting and weeping in pain, a “little old woman” knocked on her door, stating that she had felt prompted to come to her. Mary told her old President Young’s promise, and this wonderful woman replied, “Yes, and with the help of the Lord we will save them yet.” She was not content to sit and wait for the miracle to arrive; she made a poultice for Mary’s feet, and came every day for three months to change them. Mary healed completely.

I love this “little old woman.” I love that she was in tune to the Lord’s promptings and acted on them. I love that she trusted in the Lord, but thoughtfully considered what her role could be in bringing His will to pass. And I love that she did not give up, working daily for three months to make sure the miracle came to pass.

Source:
Olsen, Andrew D. (2006). The Price We Paid: The Extraordinary Story of the Willie and Martin Handcart Pioneers.

2010-03-04T14:40:48.814-08:00

I’d originally intended for these to be two separate posts, but so much of what I admire of Mary Ann Mellor and her daughter Louisa were too connected for me to split apart.

The Mellor family’s emigration to join the saints was difficult from the start. On the day their ship was set to depart from Liverpool, Mary Ann went into premature labor and gave birth to conjoined twins that died after a few hours. The doctors were unsure if Mary Ann would survive. But because this was the last ship available in the season, the future of perpetual emigration funding was tenuous, and the family had already sold their land in Leicester, Mary Ann told her family to board the boat without her. Her sixteen year old daughter, Louisa, and her two year old daughter chose to stay behind with her, and her husband took the other five children with him. Louisa did this knowing full well that she might be left alone with a two year old to care for in an unfamiliar city, possibly never seeing the rest of her family again, but she made the choice to help her mother in her time of need. By a twist of fate, Mary Ann's husband came back two days later for them, as the ship was anchored for a time in a nearby river after its departure. Against doctors’ wishes, they carried Mary Ann on a stretcher to the boat, and the whole family journeyed across the ocean together.

As part of the Martin handcart company, they faced many difficulties on the trail. Mary Ann had regained some of her strength, but was still weak enough she nearly gave up on many occasions. On one occasion, she did. She told her family she would go no further, kissed her children goodbye, and “sat down on a boulder and wept.” Again, Louisa chose to come to her mother’s aid. She told the family to go on without her, prayed that she and her mother would be able to catch up with the company without harm, and got off her knees and went to work. As she returned to her mother’s boulder, she found a pie in the road, which she gave to her mother to eat. They rested for a time, and then succeeded in rejoining the group. Louisa recounts that “many times after that, Mother felt like giving up and quitting, but then she would remember how wonderful the Lord had been to spare her so many times, and offered a prayer of gratitude instead.”

Mary Ann, her husband, and her seven children all arrived safely in Utah. They were eventually called to settle Fayette (building the first brick home there), and in 1875, James was called to serve a mission to England. He returned in 1877, arriving on the doorstep with a woman named Mary (Polly) Knowles that he introduced to Mary Ann as a woman he’d brought back from England to be his plural wife. Stunned, Mary Ann stared at them for a few minutes, then showered them with a pan of fermenting milk and slammed the door. Eventually Mary Ann and Polly would have a cordial relationship. Louisa became the second wife of Edwin Clark, had nine children, and became active in temple work.

My attention was initially drawn to Louisa as I read this account. I love her bravery, devotion, and faith, choosing on two separate occasions to risk her life to support her mother. But I think Mary Ann is also worthy of praise. Despite discouragement and loss, she always made the choice to keep trying, and managed to maintain her spunk. I think their story is a beautiful account of the difference a brave teenager can make, and the power that comes through a strong mother/daughter bond.

Source:
Olsen, Andrew D. (2006). The Price We Paid: The Extraordinary Story of the Willie and Martin Handcart Pioneers.

2010-03-01T16:33:46.211-08:00

For my in-laws, the phrase “we are strong women” was a kind of family motto. While it is true physically in some cases (my mother-in-law did do judo in college, after all), it refers to the decisions they make and the way they respond to challenges in life. They choose to look for the positive when the negative is closing in around them. They choose to love in situations where it hurts to do so, and to hope when the easier thing to do is give up. They work hard to achieve their potential and help those in their responsibility do the same.

They are examples of one of the many kinds of strength I see in so many of the Mormon women I've met. I love the diversity of ways this strength manifests itself. I’m grateful for the countless examples of women who acted with purpose, despite the costs, when they knew who they were and the role God wanted them to fill.

Several of the women I’m featuring this month were a part of the Martin or Willie handcart companies. I did this because I’ve frequently heard quotes about the caliber of the saints that survived this trek, and I was curious about what their lives were like after they arrived. I picked out a few of the women that especially resonated with me.

This month is a little crazy, so I’m only anticipating two posts a week, but at least I’m going in with realistic expectations this time, right? While I’m not featuring as many women this go around as I’d like, I hope you enjoy learning about them all the same.

2009-09-10T13:16:07.065-07:00

So I’m still working on how to balance my time with this motherhood thing, but when the opportunity arises, I want to keep writing here. I recently finished Arrington’s Mothers of the Prophets, and have been impressed with the diversity of these women. One of my favorites was Louisa Bingham Lee.

Louisa Bingham Lee was a hard-working Idaho woman. When she was eight, her mother became an invalid, and her father was frequently away for business, so managing the household became her responsibility. She’d rush home over recess to start cooking and check on her mother, and did housework over her lunch break. She did all her family’s sewing, even when her feet barely reached the pedals. In her adult life, she married Samuel Marion Lee, raised six children, served in a variety of church capacities, nursed and midwifed, and was a highly efficient housekeeper. When she died in 1959, she had (without telling her family) already paid for and arranged her funeral.

The thing that I admire most about Louisa is her ability to respond to spiritual promptings. Her response to these promptings either saved the lives or prevented serious injury of her children on many occasions, especially for the rather accident-prone Harold. There are countless examples of her efforts. When Harold spilled lye over his head, she immediately grabbed him, kicked open a jar of pickles, and poured the vinegar over his face to neutralize the lye. On another occasion, she followed a prompting to push Harold out a doorway just before lightning struck there. Another time, when Harold was a teenager, she felt prompted to send her husband out to look for Harold, and he found that Harold had been thrown from his horse into a freezing stream. And when 17-year-old Harold had a deadly case of pneumonia, she devotedly nursed him and prayed over him. After his recovery, she responded to praise for her efforts by stating, “Oh, but I didn’t save his life. The Lord did. He just expects us to do everything we can to help!” (I love her go-do-it attitude here).

Louisa certainly had her quirks. The one that cracks me up the most is that despite all her pragmatism and grit, Louisa wanted a girl so badly that she styled 4-year-old Harold’s hair into wavy black ringlets that reached below his shoulders. Harold was mocked so badly for by the neighborhood boys and his own father that he took matters into his own hands and started snipping them himself, forcing Louisa to give him a proper boy’s haircut (which she shed tears over). She also liked to dress her boys in suits with Lord Fauntleroy ruffles, much to their chagrin. But she was a woman of faith that actively served the Lord and her fellow man.

Sources:
Mothers of the Prophets, by Leonard Arrington, Susan Arrington Madsen, Emily Madsen Jones
Louisa Bingham Lee: Sacrifice and Spirit, by Jaynann Morgan Payne

2009-03-11T17:30:21.986-07:00

Stena was not an aggressive woman. She was a humble woman with many insecurities. Yet she was a highly accomplished woman who made valuable contributions to the church and her community.

In 1922, Stena Scorup became the second female mayor in Utah. She accomplished this only two years after national suffrage had been granted (although Utah had given women the vote many years prior). Her calm manor caught people off guard – she said that at municipal conventions, people expected an aggressive woman and found, in her own words, “a homely, humble school teacher.” Stena was a good mayor. Under her leadership, Salina’s main street was surfaced, electric lights were installed on main roads, water conditions were improved, and she decreased the city’s debt. And she did it all while teaching a course in English at the high school and caring for an invalid brother.

Prior to becoming mayor, Stena was a well-loved teacher in Salina. She was passionate about education, and many students praised her ability to inspire them individually and convince them they were intelligent and capable. Stena’s love of education went beyond teaching. She was a lifelong learner in every sense of the word. She attended summer school and earned her B.S. from Utah State in 1928, and her masters from BYU four years later.

Stena had also served a mission to the northern U.S. when she was 29. She thrived in atmospheres many missionaries hate – street contacting and tracting. She had a talent for calming down hostile individuals and convincing them to hear what she had to say. When she returned from her mission, she stayed highly committed to the gospel for the rest of her life, serving in MIA presidencies, primary presidencies, and was a very popular Sunday School teacher.

I admire Stena’s ability to accomplish her goals while maintaining her sense of self. It would be easy to feel the need to be pushy or aggressive to accomplish what she did, but she just worked hard and honestly, and everything worked together for her good.

Source:
Sister Saints, by Vicky Burgess-Olson

2009-03-09T11:57:27.094-07:00

I’ve been on a quest to find the women that serve as the context for some of our famous stories in church history. The story I’ve been drawn to in recent weeks is the “majesty in chains” story. During their imprisonment in Liberty Jail, Joseph Smith, Parley P. Pratt, and other church leaders lay on the floor of their prison, being forced to listen to the boasts of their jailers about the theft, rape and murder they had committed against the Mormons. The men lay in silence for some time, and then Joseph could take no more. Joseph sharply chastened the guards in the name of God, and the guards, overcome by his power, begged his forgiveness.
I realized as I reread the account that aside from that brief mention of sexual assault, I didn’t know anything about the women or the assaults. It is an area of church history I have never heard discussed outside of that brief mention. I knew I wouldn’t find the names of these women, and I imagine that based on the time period they lived in, they wouldn’t want their names to be known. But I also wanted to respect them enough to acknowledge the terrible price they paid for their faith and honor their memory. So I did a little digging to find the accounts others gave of their experiences, and found their rapes discussed in affidavits by Hyrum Smith and Parley Pratt. It is a little gruesome, so this might be the place to stop reading if this is a sensitive area for you.
Hyrum recounted that the mobs not only raped many Mormon women, but the nature of these rapes were downright barbaric. He told the story of one woman who was bound to a bench in a Mormon meetinghouse, gang raped by sixteen men, and was left bound and exposed. Hyrum ended this segment by noting that “the lady who was the subject of this brutality did not recover her health to be able to help herself for more than three months afterwards.”
In Parley’s affidavit, he stated that the jailers named “one or two” women that “twenty or thirty” men had raped, and he stated that “One of these females was a daughter of a respectable family with whom I have been long acquainted, and with whom I have since conversed and learned that it was truly the case.”
We tend to pay a lot of attention to those that are willing to die for what they believe in. And don’t get me wrong, it is a brave and honorable thing to do. But I think we often neglect those that survive, but live the rest of their life physically or emotionally scarred because of a sacrifice they made for their faith. It is an entirely different level of bravery to wake up every day, continue to pay the price, and still keep believing. I think about the young woman Hyrum discussed, and I admire the courage it takes for her to walk into a meetinghouse and sit on a pew. I think about the sister missionaries that were gang raped a few years back in South Africa, and I admire the bravery it takes for them to put their name tag back on and walk down the street. And I admire the courage it takes to give yourself enough time to heal before trying to do these things. I honor these women's example of daily faith under terrible circumstances.
Sources:
History of the Church, Volume 3, pages 422 & 428. Affidavits Of Hyrum Smith et al. On Affairs In Missouri, 1831-39; Officially Subscribed To Before The Municipal Court Of Nauvoo The First Day Of July, 1843.

2009-03-05T05:24:42.912-08:00

Throughout my life, I’ve been close to many part-member families, or families where the parents have varying degrees of church activity. While many of these amazing mothers are confident in their ability to raise their children in the gospel, I’ve known many others that are plagued with insecurities that their children are somehow at a disadvantage because of their marriage. It can be hard to find a model for what it means to be a successful mother in a part-member home, in large part because it will mean something different in every family. I’m always blown away by the way these women are able to receive revelation how to guide their family in ways that the Lord would have them go.
Nellie Marie Rasmussen Hunter is one of these many mothers in part-member homes that I admire. Her husband did not join the church until her children were grown, but she raised her two children in the gospel, and one of them would grow to become the 14th president of the church: Howard W. Hunter.
Nellie did not grow up in a stable home environment. Her mother died in 1887 when she was two years old, and she spent her youth moving between the homes of six different families of relatives. When she was 21, she met Will Hunter and fell in love with him. He proposed, but she hesitated because he was not Mormon. She left for Colorado for a time to clear her head (where she received additional suitors and another proposal – so much for simplifying things), but when she returned to Mount Pleasant and met Will there, they boarded a train to Manti to register for a marriage license that same day, and were married that evening. Her aunts had quite the ordeal getting her wedding dress sewn in time.
Nellie made conscious efforts to raise her children in the gospel. She arranged for the branch president to give Howard a name and a blessing when he was five months old. She persuaded Will to come to sacrament meeting with her on occasions. She served faithfully in a variety of demanding callings. She compromised when needed – her husband didn’t want the children to be baptized at age 8, wanting them to wait until they were old enough to decide for themselves, and she agreed (Howard convinced his father to let him be baptized when he was twelve). But most importantly, she taught her children the power of prayer, and how to form a personal relationship with God.
I’m grateful for the example of women like Nellie, and the many women I have known that have worked so tirelessly to teach their children the gospel.
Source:
Mothers of the Prophets, Leonard Arrington, Susan Arrington Madsen, Emily Madsen Jones

2009-03-04T12:54:24.163-08:00

I’ve been thinking a lot about the many ways that faith influences romance and marriage, particularly back during the polygamy days, so you will probably see that theme popping up from time to time in my next few posts. Mormon women have dealt with these complexities in a variety of ways, and I’ve been impressed with women that have prayerfully made a variety of choices. :) So in other words, if you see me praising a woman who took one stance, don’t worry – just wait a few days, and I’ll be praising a woman who did something completely different. I admire all of these women’s ability to make hard choices about such an emotionally charged and completely life-altering area of their lives.

When Lorenzo Snow and other missionaries came on a mission to Italy in 1850, interestingly enough, their only converts were members of a group called the Vaudois. The Vaudois were an isolated group living in the Alpines that claimed an unbroken succession of pastors back to the original Apostles of Christ, and were therefore hated and persecuted by the Catholic Church and associated monarchs. Susanna Goudin and her immediate family were among the converts. Her family became disillusioned and lost their faith, but Susanna stayed faithful and made the decision to immigrate to Utah without them, making the difficult journey with a relative in 1854.

During her stay in Florence, Nebraska, where she stayed while her handcart company was organized, Susanna met and fell deeply in love with a non-Mormon that lived in the area. Susanna had to make the agonizing choice of staying with the man she loved or travelling to Utah with the saints. She decided to follow her faith, but she mourned her loss for a long time. In fact, she “wept bitterly” when she went to the Endowment House a year later to marry Paul Cardon, another Vaudois convert that had made the journey (and, incidentally, her first cousin). Brigham Young reassured her that she had made the right decision, and Susanna trusted his council. She married Paul, and her family remembers their relationship as being full of love, devotion, respect and harmony, even when he took a second wife in 1870.

Susanna was a woman that used her talents to better the condition of those around her. One of the most prominent ways that she did this was her involvement with the Deseret Silk Association. During her youth in Italy, funds were tight due to her father’s early death, so she supported herself through reeling silk. Susanna was quite gifted in the silk arts, so when Brigham Young and Eliza R. Snow, as part of the church’s push towards economic self-reliance, set up silk-raising projects in all of the roughly 150 local Relief Societies in Utah, Susanna became a prominent teacher in this movement. She was so talented that Brigham Young called her on a three month “silk mission” to Salt Lake City, where she trained women from across the territory, who in turn would return their Relief Societies and teach other women. When her mission ended, she continued to teach the sisters of the Logan Relief Society. When I look at Susanna’s life, I am impressed with the way she followed God’s plan for her, often at great personal cost. She had many struggles in her life, but through her faith, the Lord protected her and put her in positions to make valuable contributions.

Sources: Sister Saints, Vicky Burgess-Olson, 1978.

2009-03-03T17:40:56.702-08:00

Joan Atkinson was ironing, watching a soap opera, and smoking a cigarette when she heard a knock at the door. When she opened it, there were two men in white shirts and ties, and one of them introduced himself as her bishop. He said that as he was praying, he had felt inspired to ask her to teach Young Women. She told him that she had been baptized at age 10 but had never been active. He seemed undeterred as he showed her the manual and explained where they met on Wednesday night. Then she emphatically said, “I can't teach 16-year-olds; I'm inactive, and besides I smoke.” Then he said, “You won't be inactive anymore, and you have until Wednesday to quit smoking.” Then he left.
Joan was angry – but she was curious and decided to read the lesson. She read the entire manual and memorized every word of the lesson. She didn’t plan to go, but Wednesday night rolled around, and Joan found herself driving to the church, utterly terrified. She gave the lesson to the two laurels word-for-word (including the parts that said “now ask them”), left immediately, and cried all the way home.
When there was a knock at her door a few days later, Joan was positive the bishop had come to retrieve his manual. But it was the two laurels, armed with flowers and cookies. They had a good conversation about the class and the ward, and they invited Joan to come to church with them on Sunday, which she did. She learned the class had 16 members, but only those two girls attended regularly.
Joan took to her calling with energy and innovation. Her quote on this process is priceless:
“With their help, I started teaching the other girls. If the girls wouldn’t come to church, we went wherever they were. We had lessons in bowling alleys, cars, and bedrooms, and on porches. I was determined that if I needed to go to class, those girls did too. One day we were giving the lesson to a girl who was hiding in a closet, and she came out and asked, “What about my free agency?” I told her I had never heard of that lesson and that she could come and teach us the next Wednesday.”
Joan’s efforts paid off. Within a year, all 16 girls on the roll were attending Young Women. Joan said, “Together we learned to pray, to study the gospel, and to help others. We made many visits to the children’s hospital. We laughed together and cried together in a bond of love.”
I love Joan’s example of church service. I absolutely love watching new converts take on their church responsibilities because they come at them without any of the preconceived ideas of how a calling should be performed or what is expected, and completely open themselves to the spirit. Joan inherently knew what mattered most in her calling – loving the girls, and searching for the lost sheep. I’ve known some pretty motivated young women’s leaders, but giving a lesson to a girl hiding in a closet is something I hadn’t come across before. Joan inspires me because of her ability to magnify her calling and her ability to love those she served.

Sources:
"Not me - I smoke and drink" by Joan Atkinson

2009-03-02T09:05:23.777-08:00

One of the figures I have been most excited to learn about this year is Vilate Kimball. The only story I had ever heard about her had been in relation to her husband – the oft-cited story of Joseph Smith telling Heber C. Kimball that the Lord had commanded him to surrender his wife to him. The account I’m familiar with discusses Heber’s three days of agony before he finally decides to bring her to Joseph, and his relief when Joseph tells him it had only been a test, and he would not be required to do so. I’ve always felt Vilate was strangely absent from this account, and wondered what those three days were like for her. How much did Heber tell her, and when? How did she respond to the demands? What kind of woman was she, and what did the future hold for her? I did a little digging, and never did find her description of the incident, but I did find stories about a woman of constant service and giving.Vilate was constantly willing to put others’ needs before her own. The first additional citation I found of Vilate was that several months after Heber, Phineas Young & Brigham Young had encountered the missionaries, they longed to be with the other saints, and the group decided to take a 125 mile winter sleigh ride to visit the Columbia, Pennsylvania branch. Vilate did not go – she stayed home and watched all of the families’ children so that Miriam & Clarissa Young could make the trip. This willingness to care for others’ children continued - after Miriam died in 1832, Vilate would care for Brigham’s daughters while he served a series of missions.She was also constantly willing to put the needs of the church before her own. When her husband was about to depart on his second mission to England, she not only had several sick kids to care for on her own, including a 4 week old, but she was so sick with the ague she was confined to her bed shortly after his departure. He was gone for two years. J And to think that I fell to pieces when my husband had to clock substantial overtime when our baby was 4 weeks old - I’m no Vilate, apparently.In Winter Quarters, there are accounts of Vilate spending so much time bringing food to others and caring for the sick that she rarely took time to eat and take care of herself.Although she was not given to Joseph, polygamy did impact Vilate. Heber was commanded to take plural wives, and also commanded by Joseph initially not to tell Vilate about the doctrine “for fear she would not receive the principle.” Heber obeyed, but it was hard on him, and Vilate prayed to know what was causing his anxiety. The plan of celestial marriage was made known to her “in a vision,” and Vilate told Heber he should obey. Later, Joseph would propose marriage to Vilate’s 14 year old daughter, Helen. Vilate complied, but was not enthusiastic (when Joseph asked her permission, her reply was “If Helen is willing I have nothing more to say”).Stories about self-sacrificing women have become so common in the angel-mother dialog of women’s roles that I originally hesitated to include another account of a self-sacrificing woman. But as I thought about why I was having this reaction, I realized that although I may resent the fact that women are often expected to sacrifice in ways men are not (but often do because they are cool like that), it doesn’t diminish the value of the sacrifices that are made. I’m grateful for women like Vilate that are able to serve constantly, and see the needs of others and fill them. I have been blessed countless times by their sacrifices, and hope to be able to serve others in the same way.Sources"In Sacred Loneliness: The Plural Wives of Joseph Smith," Tom Compton, 1997 Living in a Chapter of History, Marjorie H. Rice, October 2007 EnsignCalled to Serve, Jeffrey R. Holland, November 2002 Ensign.“Chapter 1:[...]

2009-03-01T09:04:53.535-08:00

My life has changed dramatically since last women’s history month. My husband and I finished our graduate degrees, moved to a new city, started working in jobs that are actually in our professions, and I gave birth to our first child last month. I’ve been trying on different roles as a woman, and going through a seemingly constant sense of reevaluation of who I am as a daughter of God and where my worth comes from.
As I look at my daughter, I think a lot about the woman she is. It humbles me to think that behind the uncoordinated movements and the seemingly constant vomit there is a fully developed spirit there, learning about her body and gaining experiences she came here to have. I am amazed by her strength. She is a very gentle creature by nature, but she is no wimp. She just picks her battles, and when she picks them, watch out. I think she will be well served by this – able to roll with the punches, but willing to fight for what matters to her.
I recently had a conversation with a close friend of mine about how limited we as a people can be when we think of the roles of women in the church, and I’ve been thinking about it constantly since then. We define our success as a woman by the roles we pick for ourselves. And then life happens. You picture yourself being a stay at home mom, and then your husband loses his job and you are back in the work force. You picture yourself married, and it doesn’t work out for you. You define yourself as the unstoppable working mom/Relief Society President/PTA president that does it all, then have a child with special needs that requires your constant attention, and you have to cut back. Or you get exactly what you thought you wanted, and it doesn’t turn out to be what you expected it to be. It can be overwhelming to feel like you’ve lost that sense of yourself, and disorienting to find where your worth comes from. But I’m learning that the roles God needs us to fill are much more diverse than we imagine for ourselves and they allow us to discover talents and strengths we didn’t know we have. It enables us to give service we didn’t know we had in ourselves to give.
So I guess my introductory post branches out from my norm. Instead of discussing a woman of the past, I have been considering the women of the future. As I’ve been studying the women I’m featuring this month, I’ve been struck by how expectations for women change over time and cultures, but at its core, it is about being who the Lord needs you to be in the circumstances He puts you in. I think about the world my daughter will be facing, and I hope she will be able to hold on to what matters most to her, but not limit herself in determining where her worth comes from, or what she is capable of becoming when she opens herself to what God has in store for her.

2008-12-07T11:49:25.653-08:00

:) I assume people stopped coming here for new content months ago, but I figured it would be polite to officially state that this blog will go back to being a "women's history month" blog, rather than a year-round project. Life just got a little too crazy to give this the attention it deserves. But I've already started putting some posts together for March, so I'll see you all again then!

2008-08-20T17:44:31.603-07:00

So life got hectic, and I've been slacking. But to atone, I bring you a fabulous guest post from the fabulous Amanda, whose ward was lucky enough to have her give a talk on LDS women and how they find joy in their lives. Thank you, Amanda, and I hope we get to hear more from you in the future!Dear LDS women fans, I spoke in church a couple weeks ago on how LDS women have found joy and faith in their lives. I was asked specifically to recount experiences from actual women. Erin was kind enough to let me contribute a little to this blog (Thank you Erin!). This is an adaptation of that talk. The best way to introduce Mormon women might just have been given by the 19th century book entitled Mormon Women (a link is provided by Erin on this site)."An epic of a woman! Not in all the ages has there been one like unto it. Fuller of romance than works of fiction are the lives of the Mormon women. So strange and thrilling is their story-so rare in its elements of experience-that neither history nor fable affords a perfect example; yet it is a reality of our own times. Women with new types of character, antique rather than modern; themes ancient, but transposed to our latter-day experience. -Women with their eyes open and the prophecy of their work and mission in their own utterances, who have dared to enter upon the path of religious empire-founding with as much divine enthusiasm as had the apostles who founded Christendom. Such are the Mormon women-religious empire founders in faith and fact."The language might be a little overstated, however, I could not have introduced the lives of LDS women any better. As LDS women our lives are truly different than the average woman. We are aware of our eternal character and our eternal identity as a woman. This gives us the faith to accomplish any good task that we set our hearts upon and the perspective to stick through it. And these are two women who I believe exemplify those traits. The first woman to introduce to you is Julia Mavimbela. She is a member from South Africa who joined the church in 1981. The trials and tragedies that have been a part of her life are more than most of our families will see in generations. However, her faith and joy in the gospel are undeniable. I quote- "I give thanks to God that He has made me a woman. I give thanks to my creator that He has made me black; that he has fashioned me as I am, with hands, heart, head to serve my people. It can, it should be a glorious thing to be a woman. It is important for women to stand together and rise together to meet our common enemies-illiteracy, poverty, crime, disease, and stupid unjust laws that have made women feel so helpless as to be hopeless."I would summarize the story of Sister Mavimbela but I would much recount in own words her life and service as an LDS woman. "That is how I joined the church. I feel that I became involved with the Church by being involved with the people.My country is a county of many problems, some known to you. There have been quite a few unpleasant times-1976 for example, which found Soweto [her hometown] most unhappy as a result of riots against changes in the educational system. That was one of the most challenging times of my life-to see what we called schools going up in flames, what we called libraries being battered down, and worse still the waste of all that young talent when the education programs ceased. All of what I would call our treasure was being destroyed. Later, strikes saw parents out of work, which made things worse for many families." Sister Mavimbela joined the church during those trying times. She continues- "I am grateful to the Lord that something was touched in me at that time. I developed a plan to try [...]

2008-06-30T14:34:12.381-07:00

It took our mail a few weeks to catch up to us, so I just got our June Ensign on Saturday, but I just wanted to point out that they did a great feature on past general Young Women's Presidents. It was fun seeing how the program changed over the years, and to read these wonderful women's testimonies. They aren't terribly detailed, but still worth reading!

2008-06-13T12:38:31.775-07:00

I apologize for neglecting this blog - in the past few weeks, I moved cross country, started a new job and an intense course load, and had some technical difficulties, but I'm back.What first caught my attention about Hannah Tapfield King was her ability to bear testimony. Her account of her life in Representative Women of Deseret hadn't jumped out and grabbed me, but then towards the end of her words, she stated:...surely my few words wiil be a testimony that I rejoice I am a Latter-Day Saint. I have passed through many reverses and tribulations but in my darkest hours the Gospel has been a light upon my path and a lamp for my feet and I realize day by day the smile and approbation of God upon me.I can't explain why, but for some reason as I read these words, I felt very strongly God's love for his daughters - his smile upon us, if you will. I decided to do a little more research into Hannah's life, and I'm glad I did, because this was a woman that understood God's love for his daughters.Hannah was introduced to the church by her dress-maker in 1849, and she believed easily and whole-heartedly. Fifteen months would pass until she met another member, but when she finally attended a sermon by an American elder, she was baptized in the River Camm that same day. Like many converts, she faced disapproval in her community, and she and her immediate family headed to Utah in 1853, where Hannah made her mark.Hannah was a dedicated and prolific writer. She wrote poetry, essays, biographies, and contributed regularly to the Woman's Exponent. My favorite work of hers that I stumbled across was entitled "Women of the Scriptures." She highlights the virtues of many Old Testament women, including Sarah, Hagar, Rebecca, Rachel, Miriam, Deborah, and Esther. She reserves the highest praise for Eve. She writes[Eve] stands in close proximity to God the Father, for she is the life giving spirit of the innumerable hosts that have figured upon this earth. The one grand, stupendous act of her life is all that is told of her in the Bible, and it is enough.I had always wished we had heard more about Eve after the garden, but I love that Hannah emphasizes that future silences don't detract from the importance of the choices she made and the life she lived.Hannah had a firm belief in the eternal value of women. :) In one of her many somewhat spirited comments, she wrote, discussing Adam and Eve,I would observe here in the penalties they afterwards incurred their punishments were entirely distinct; labor was laid upon the man, on the woman a far severer trial - "In sorrow shalt thou bring forth children and thy desire shall be to thy husband and he shall rule over thee!" showing plainly that this was not the original position in either case.I love both her spunk and her faith in women's equal importance in the sight of God in the eternities.Hannah was missed by many of her contemporaries after her death. There are several occurances in the Woman's Exponents of articles written and meetings held in her remembrance. She was an intelligent and motivated woman who encouraged women to live up to the potential that God wanted them to achieve.Sources:Representative Women of Deseret, Augusta Joyce CrocheronHannah T. King, “Women of the Scriptures,” republished in Woman’s Exponent 32, no. 6 (Nov. 1903): 41.Hannah T. King, "Woman," Woman's Exponent 7, no. 9 (Oct. 1878).[...]

2008-05-20T23:00:01.922-07:00

In 1831, the Rollins family moved to Jackson County, Missouri. For a time, things were going well for the saints there, but soon persecution arose. She witnessed tar and featherings, and her own home was damaged by the mobs. But Mary stayed true to her faith (even, in an interesting twist of fate, turning down an offer from Lilburn Boggs to come and stay with his family and receive a good education in exchange for giving up Mormonism).

In July of 1833, a mob set on William Phelps' print shop, where the Book of Commandments were being prepared for binding. 15-year-old Mary and her 13-year-old sister Caroline were hiding nearby and watched as the Phelps were driven out of their home, their possessions ransacked, and the printing press shoved out a window and onto the street. Then, someone said "so much for the Mormon commandments," and dumped the manuscripts into a trash pile in the street. Mary, having had her own confirmation of the truth of these commandments, was determined to do her part to save them. Knowing full well what the mobs could and had already done to those that angered them, Mary and Caroline ran into the street, grabbed as many pages of the manuscript as they could hold, and took off running. The mob spotted them, and two men came running after the girls. Mary and Caroline climbed through a fence and hid in a thick cornfield. They laid the sheets on the ground and covered them with their own bodies. Mary states that although the men came close, they never did locate the girls and eventually gave up the hunt. The girls gave the manuscripts to Sister Phelps, and Mary eventually received a bound copy, which she "prized highly."

The portion that Mary and Caroline preserved cover (more or less) the beginning of our current Doctrine and Covenants to partway through chapter 64. They were "eagerly" quoted by missionaries, and were cited by church officials.

I'm grateful for Mary and Caroline's incredible courage and faithfulness. At age 15, Mary had received confirmation that the Book of Commandments was a sacred document, and put her life on the line to preserve what she could. She had a remarkable influence for good. On a personal level, I'm grateful that largely through her actions, I have access to these revelations. So many revelations that have strengthened my faith and given me encouragement are found in these chapters: guidance for receiving personal revelation; Emma being called to expound scriptures; confirmation of the Lord's love of the individual and the worth of souls; additional understanding about the atonement; the list goes on and on. While I know that no principle essential to our salvation would have been lost, I am grateful that Mary and Caroline risked so much so that we could have these words, and I cherish them all the more because I know their story.

Sources:
Autobiography of Mary E. Lightner, Utah Genealogical and Historical Magazine, UG&HM 17 (1926).
Saving the Book of Commandments, Gospel Art Kit.
The Story of the Doctrine and Covenants, Robert Woodford

2008-05-12T14:58:16.646-07:00

I work with the young women in my ward, so I'm especially drawn to accounts of brave, spiritual, and intelligent teenagers girls that have a profound influence for good.

A few weeks back, I had a discussion with my husband about influential Mormons, and he brought up Mary Rollins and her sister, Caroline (isn't he great?). Mary was one of those women that I learned a little about in primary and promptly forgot about, so it was good to be reacquainted with her, and learn more about the rest of her story. I could probably spend a month on Mary, but I'm just going to focus on the teenage Mary in these two posts.

When Mary was ten, she moved to Kirtland, Ohio with her widowed mother and two siblings. After living there for two years, they heard Oliver Cowdery, Peter Whitmer, and Ziba Peterson teach about the restoration, and twelve-year-old Mary and her mother were baptized in 1830. A little later, John Whitmer brought a copy of the Book of Mormon to Kirtland. Mary found out that Brother Morley had it, and sought him out. She managed to talk him into giving her the book for the night, even though he hadn't yet opened it himself.

When she took it home, she was chastised by her family for her precociousness, but everyone took turns reading it. Mary loved it. When she returned the copy to Brother Morley the next morning, he commented that she couldn't have read or remembered much of it; she responded by repeating a verse she had memorized and outlined the history of Nephi. She states that he was shocked, and told her "child, take this book home and finish it, I can wait." Around the time she finished the book, Joseph Smith arrived in Kirtland. Joseph visited Mary's home, and when he found out that Mary was the reason the copy of the Book of Mormon on their bookshelf, he immediately gave her a blessing, as well as giving her Brother Morley's copy permanently.

Mary heard Oliver Cowdery, John Whitmer, and Thomas Marsh speaking in tongues at Sunday meetings, and "made it a subject of prayer" to understand tongues. One day when the three men came to her family's home with unfolded sheets from the Book of Commandments, they began speaking in tongues and called on Mary to interpret it, and she did. She states that as she did so, she felt the spirit of the revelations "in a moment." Her testimony of the value of these revelations was very powerful, and she would take great risks in the future to preserve them.

Sources:
Autobiography of Mary E. Lightner, Utah Genealogical and Historical Magazine, UG&HM 17 (1926).

2008-05-06T18:36:18.615-07:00

A few weeks back, our stake relief society organized a fabulous celebration of LDS women, past and present. Several historical women were featured prominently, and today's post comes from one of these presentations.When Harriet joined the LDS church in England on February 1, 1837, her father was not pleased. He was a prominent businessman in Staffordshire, and was worried his family would be disgraced. Harriet stayed faithful and bravely moved forward. She married Charles Shaw, and when they left for Utah in 1865, they had three children, aged 4, 2, and 9 months. The journey was difficult. They had prepared well, and had even paid in gold for first-class passage to the United States, but conditions on the ship were still poor, and their carefully-packed bags were stolen. However, the family pressed forward. At Emigration headquarters, they were given a team of oxen and a wagon to head West. Charles had never seen an ox before, so there were many humorous moments on their trip to Winter Quarters.At Winter Quarters, Harriet's faith was tested. Her two-year old son died of measles due to the poor conditions; they had no coffin, so he was buried in a too-small box with his feet dangling out the end. When her baby daughter came down with canker, other women told her she was cruel for insisting the elders bless her daughter, when it was so clear she would not make it. But Harriet would not back down, stating "I know she has a work to do." Harriet was right - her daughter lived. Harriet's trek west was filled with even more challenges and difficulties, even more poor conditions and sicknesses, but Harriet made it to Utah.From there, I was intrigued, so I did a little research. Harriet's story is less dramatic once she arrived in Utah. However, we know that she stayed faithful, and that she was actively engaged in building the kingdom. She settled in Cache County. She sent in Relief Society reports to the Woman's Exponent (in her humble way - one particular entry ended with "Hoping you will pardon me for trespassing on your valuable space"), and she was listed as an "agent" of the publication on several occasions. She was involved with the Primary program, and she served as a counselor in a Relief Society Presidency, emphasizing in her messages the importance of educating and raising children.Harriet is one of those women that is rarely heralded, but absolutely essential to the work of the church. Harriet trusted in the Lord, despite her trials. I'm not a mother yet, and sometimes the onslaught of accounts of children that died on the trail can be easy to block out and not fully appreciate. But for some reason, reading Harriet's account reminded me of the personal cost she paid for her faith, a cost that so many have paid. Harriet had faith in the importance of women's contributions to the Lord, and a belief in the importance of the contributions her daughter would make. She worked diligently at serving her ward and strengthening her community. While she was not a particularly prominent figure, she served faithfully, and generation after generation of her descendants have been doing the same thing - doing what they can to serve the Lord and their communities.Sources:Stake Enrichment Presentation William S. S. Willes Company, Mormon Pioneer Overland Travel, Church History Library and ArchivesWoman's Exponent: generally, and June 1, 1864; April 1, 1883 specifically.[...]

2008-04-30T12:08:26.970-07:00

Emmeline Wells had made important contributions to Relief Society throughout her life. In 1876, Brigham Young gave her the responsibility for organizing the church's grain storage program, which would become so successful that it sold over 200,000 bushels of wheat to the U.S. government in 1918 to help with the war-time effort (after the war, president Woodrow Wilson and his wife personally visited Emmeline to thank her for her efforts). She served as general secretary to the Relief Society for 20 years. She headed committees, organized celebrations, and was involved in the legal incorporation of the Relief Society.

In 1910, Emmeline Wells became the 5th general president of the Relief Society. She would serve from 1910 to 1921. It was a period filled with triumphs and trials for Emmeline. In 1912, the Relief Society took on responsibility for burial and temple clothing. Despite her best efforts to keep it going, the Relief Society Board would not pick up the tab for the Exponent, and it ceased publication in 1914. Also in 1914, the Relief Society issued a standard curriculum. Among the issues Emmeline emphasized during her presidency were motherhood, women's and children's legal rights, welfare, and elevating the minds and spirits of LDS women. Her executive capabilities were constantly utilized for the good of LDS women.

In 1921, Emmeline was released as general Relief Society president, which hurt her deeply, as the past three presidents served until their deaths. Emmeline only lived 3 weeks past that date.

I kept trying to cut these posts down so I could write about more than one woman this month, but I couldn't bring myself to do it. I admire Emmeline's strength, her commitment to improving the status of women and providing them a voice, and her ability to trust in the Lord (even when it hurts to do so). The more I learn about her, the more I admire her. Her life was not what she would have chosen for herself, and she was often disappointed, but her faith in the Mormon religion was unshakable, and her trials truly made her strong and a force for good. I'm grateful for her example.

Source:
Emmeline B. Wells Biographical Sketch, lds.org
Emmeline B. Wells: A Fine Soul Who Served, Carol Cornwall Madsen, Ensign, July 2003

2008-04-23T13:57:51.721-07:00

I apologize in advance that I'm going to have way too much fun with my new free account to the Britannica online for web publishers. Loving this feature.Many factors led to the divide between the National Woman Suffrage Association (created by Susan B. Anthony and Elizabeth Cady Stanton) and the American Woman Suffrage Association (created by Lucy Stone, Julia Ward Howe, and others), most prominently the level of involvement they wanted with working toward suffrage for African American men. A less-discussed factor was difference of opinion about what on earth to make of these polygamist Utah suffragists. The American Woman Suffrage Association wanted nothing to do with them, but Elizabeth Cady Stanton insisted that all women should be welcome in the organization, especially if they had similar goals. Therefore, Emmeline Wells and other Mormon women formed an alliance with the National Woman Suffrage Association, and Emmeline represented Utah women there for roughly 30 years.Emmeline's suffrage creds are impressive. In 1870, when Utah women were (temporarily) given the vote, Emmeline was among the first to exercise that right. In 1874 she was appointed vice-president of the Utah chapter of the National Woman Suffrage Association. Among the many suffrage conferences she participated in were the National Woman's Suffrage Association in 1879 and the National Suffrage Convention in 1882. In 1889, she formed the Woman's Suffrage Association of Utah, through it leading a campaign that resulted woman's suffrage being part of the package-deal for Utah's statehood in 1896. She was embraced by Susan B. Anthony at the National Woman's Suffrage Association meeting in Atlanta in 1895 after her address on Utah's prospective admission to statehood. She met with U.S. senators to discuss "Mormon" questions. She attended the Woman's International Council and Congress in London in 1899. And of course, there were her constant efforts through the Exponent.Not only do I love her commitment to women's rights, but also the way she stayed true to her Mormon identity. Throughout her suffrage work, she lobbied for the rights of Mormon women, particularly on issues of polygamy and the right of women to own property. Mormon women were not always treated well at these meetings, even by the National Woman Suffrage Association, but Emmeline served as a good-will ambassador for Mormon women. I love the way she carved a place for herself in both realms where she could be true to her principles and fight for them, and am grateful for the tangible improvement she made to the status of women in the United States.Sources:4 Zinas, Martha Sonntag Bradley & Mary Brown Firmage WoodwardEmmeline Blanche Woodward Wells, Latter-day Saint Biographical Encyclopedia Volume 2Emmeline Blanche Woodward Wells, Encyclopedia BritannicaEmmeline B. Wells, Utah History Encyclopedia, Carol Cornwall Madsen[...]

2008-04-18T08:50:26.378-07:00

:) Enough about Emmeline's challenges. The final three posts are going to focus on her accomplishments.On June 1, 1872, the first issue of the Woman's Exponent was published, with Louisa Greene serving as chief editor. As a part of describing its purpose, it pledged: "we will endeavor, at all times, to speak freely on every topic of current interest, and on every subject as it arises in which women, and the great sisterhood the world over, are specially interested." And it would serve this purpose for over 40 years, providing a forum for Utah women to define themselves, keeping women politically informed, and informing the spread-out saints of what was happening in other areas of the territory. While the stated purpose took a fairly calm and non-radial tone ("we have no rivalry with any, no war to wage, no contest to provoke"), even in this inaugural issue, Emmeline Wells made her voice heard. She contributed an article entitled "Woman's Rights and Wrongs" which took aim against laws and customs that denied women the vote, equal job opportunities, and equal compensation for labor performed. Five years later, in 1877, Emmeline Wells would become the chief editor of the Woman's Exponent, a position in which she would serve until the Exponent's demise in 1914.When congress passed the Edmunds-Tucker Act in 1887, rescinding the right of Utah women to vote (previously granted in 1870 by Brigham Young) and further punishing individuals that practiced polygamy, Emmeline Wells and the Woman's Exponent sprung into action. Thousands of Exponent readers, and Emmeline in particular, protested this act and defended the rights of women both to vote and to practice polygamy. Emmeline wrote many passionate defenses of both causes in the Exponent. The Exponent played an important role in the suffrage movement in Utah, and documents the many political activities of Utah women.Emmeline also recognized the inherent historical value of this publication. She felt the journal should "furnish good material for future historians...not only concerning woman's work, industrial and educational, but the lives of the women." While the rights of Utah women are certainly featured frequently, the Exponent never lost sight of its mission to provide a voice to women's experience. Scrolling through, you can find a wide range of topics, from original poetry to practical tips for washing children; autobiographies of Mormon women to literary pieces on Shakepeare's portrayal of Portia in Julius Caesar. I love the diversity of the topics addressed in this publication, and its efforts to reach all kinds of women.In 1914, the Exponent hit financial ruin. Emmeline lobbied for the Relief Society Board to take ownership for the publication, but failed. The Relief Society Magazine began publication the following year.I am grateful for Emmeline's efforts in producing the Exponent, both for its work to promote many of the rights I enjoy as a woman, and for the record it provides of the lives and interests of so many Mormon women.Sources:Woman's Exponent, Volume 1 Number 1Representative Women of Deseret, Augusta Joyce CrocheronWomen of Mormondom, Edward W. TullidgeWomen of the West Museum: Emmeline WellsAnd also, you can check out the modern reincarnation of this publication, Exponent II.[...]

2008-04-15T12:11:16.853-07:00

Married life was unkind to Emmeline, at least in the beginning. After working as a teacher for a year, Emmeline’s mother feared her school associates would lead her away from the church, and she arranged for Emmeline to marry James Harris, the son of a local presiding elder. She traveled with James’ family to Nauvoo in 1844. She and James had a son, and she seems to have looked back on this period as a difficult time, but a time the Lord sustained them and gave them peace. However, it would not last. Her son died shortly after his birth, and James deserted her. She began teaching again, and became a plural wife of Newel K. Whitney, who was significantly older than her. She traveled to Utah with the Whitney family in 1848. In 1850, Newel died, and she was alone again, this time with two daughters to support. She started teaching again.Perhaps out of economic necessity, Emmeline approached Daniel H. Wells about marriage in 1852, and she became his seventh wife, having three daughters with him. She appreciated that he was faithful and served diligently. However, for much of their marriage, Emmeline felt isolated from Daniel, who was busy with his church and civic responsibilities, as well as his six other families. Indeed, she was the only one of his wives who did not live in the “other house” with him. A characteristic journal entry on these feelings states:Wednesday Sept. 30, 1874: ...Misery and darkness and I have no one to go to for comfort or shelter no strong arm to lean upon no bosom bared for me, no protection or comfort in my husband ... O if my husband could only love me even a little and not seem so perfectly indifferent to any sensation of that kind. He cannot know the craving of my nature. He is surrounded with love on every side, and I am cast out. O my poor aching heart. Where shall it rest its burden, only on the Lord, only to Him can I look every other avenue seems closed against me ...And she did look to the Lord, and he strengthened her. Emmeline previously described herself as “nervous and delicate,” but she became strong. Because she did not have a “strong arm to lean upon,” she became independent and self-reliant. She found satisfaction in writing, writing for The Women’s Exponent, and becoming its editor in 1877. She became actively involved in the Relief Society, eventually serving as the General Relief Society President from 1910-1921, and serving in many leadership positions prior to that time. She became actively involved in the women’s suffrage movement, forming close relationships with such figures as Susan B. Anthony, Elizabeth Cady Stanton and Carrie Chapman Catt. I admire Emmeline’s ability to trust in the Lord, and trust in herself. She turned to the Lord during her trials, and He shaped her into a powerful force for good.Source:Women’s Voices: An Untold History of the Latter-day Saints, 1830-1900, Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr.PBS: New Perspectives on the West, Emmeline Wells[...]

2008-04-10T17:49:34.812-07:00

Emmeline was born in Petersham, Massachusetts in 1829. She was an intelligent, thoughtful, and somewhat precocious child, known for her good memory and her love of nature and poetry. She received an excellent education for a woman at that time. In 1841, while she was studying at New Salem Academy, her mother encountered the Mormon missionaries and was baptized. Community members recruited Emmeline to persuade her mother to give up Mormonism, but didn't get what they had bargained for - Emmeline decided to be baptized as well.

When Emmeline decided to be baptized, she met with a lot of adversity from her friends at the academy, who tried to convince her to change her mind. I really enjoyed the passage from Representative Women of Deseret about this period in her life. The language is a bit over-the-top, as was characteristic of the time, but it hits on some important aspects of Emmeline's character:

On the 1^st day of March, 1842, when a little group of Latter-Day Saints was assembled to perform the ordinance of baptism … zealous friends sent messengers down to ask her if she was sure she was acting of her own free will and choice, otherwise they would take her by force and she should never lack for means of higher education, but if she accepted the Mormon faith and gathered at Nauvoo she must renounce not only her friends but also all the advantages of literary culture she had so ardently hoped to attain, and be forever disgraced. Not knowing but that it was true that her hopes for further advancement must be resigned, she laid them on the altar of her faith, willing to yield up her future entirely to the will and care of her Creator … She told her mother and friends then what proved true afterwards, that the crisis was past, she had renounced all she had before looked forward to, henceforth she desired to dedicate herself entirely to the work in which she had enlisted.

I love Emmeline's faith here. "Literary culture" was very important to her, and the decision to leave it behind could not have been easy. Yet she knew that if she trusted in the Lord, He would take care of her. And He did. Emmeline was given many opportunities throughout her life to use her brains and talents, blessing many lives along the way. I love that in 1912, she received an honorary Doctor of Literature from BYU for her work in literature and writing - the first Utah woman to receive an honorary degree. I love that she was able to use her talents, as well as receive recognition for them.

Sources:
Representative Women of Deseret, Augusta Joyce Crocheron
Women's Voices: An Untold History of the Latter-Day Saints, 1830-1900, Kenneth W. Godfrey, Audrey M. Godfrey, Jill Mulvay Derr
Emmeline B. Wells, Utah History Encyclopedia, Carol Cornwall Madsen

2008-04-08T12:51:58.690-07:00

I believe in women, especially thinking women-Emmeline WellsI am excited and nervous about writing this series of posts about Emmeline Wells. I can't begin to describe my admiration, respect, and gratitude for this woman, and I want to do her justice.I have a confession. Before starting this project, I intentionally avoided accounts of polygamous women in the early church because I thought that with my feminist sensibilities, I would have a hard time handling their circumstances. So imagine my surprise when I read account after account of empowered, intelligent, and independent women's rights activists who also happened to be in polygamous marriages (although it is clear that not all women in polygamous relationships had this experience). Emmeline Wells was one of the first of these women that I encountered. Her life and accomplishments impress me, and I'll talk about them in upcoming posts. But I love her strong sense of self and her convictions, and I want to focus on that today. In addition to being an advocate for women's suffrage, she was also an advocate for the right of Utah women to be in polygamous relationships as a part of their religious commitment. I love how she combines these belief systems in her rhetoric:The world says polygamy makes women inferior to men -- we think differently. Polygamy gives women more time for thought, for mental culture, more freedom of action, a broader field of labor... and leads women more directly to God, the fountain of all truth. Another of my favorites of her quotes on the topic:All honor and reverence to good men; but they and their attentions are not the only source of happiness on the earth and need not fill up every thought of woman. And when men see that women can exist without their being constantly at hand... it will perhaps take a little of the conceit out of some of them. I love Emmeline's ability to carve a niche for herself in these two seemingly contradictory realms. While she wasn't always happy with her treatment under both of these systems (and for good reason), she stayed true to her convictions and made important contributions to both the women's rights movement and the LDS church. Instead of nursing hurt feelings, she worked to foster understanding and make improvements. While I can't relate at all to wanting to be in a polygamous relationship, I relate to her efforts to reconcile her faith and feminism. I hope as I go through life, I'll be able to develop the moral compass that Emmeline had so I can find my own place within these two value systems, and to contribute in my small way to both groups.Source:PBS: The West, Episode 5[...]

2008-04-02T17:02:28.536-07:00

Some of you may have noticed some changes about this blog. :) Primarily that my blog's title is now half the size it used to be. That feels good. I was debating if I was going to keep this blog going past women's history month, but hearing an audio request to keep it going from Amri on BCC tipped the scales. I feel like I've barely started describing the many LDS women I admire, and I've loved learning more about the lives of these women. I'm not going to try to keep up the daily pace anymore: a girl's gotta study sometimes, and I need to allow time for some ILL materials to get here. But I'm planning to post on at least one woman a week. I'm really excited about this. I feel like as I study these women, I get a better picture of the diversity of the contributions LDS women make, and the kind of woman I can become.