By Eric A. Eliason, Tom Mould
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Extra info for Latter-day lore : Mormon folklore studies
Sample text
One is that the common distinction between laity and clergy is complicated for Mormons, who have no paid ministers and are used to serving on a temporary volunteer basis in church leadership roles that in other denominations might be reserved for paid professionals. One might serve a few years as a missionary in one’s twenties, as a Young Men’s or Young Women’s leader (youth pastor) in one’s thirties, as bishop (pastor for a congregation) in one’s fifties, and then teach a Sunday school class for six-year-olds in one’s later years.
Only his obvious sincerity saved him from ecclesiastical punishment. Castigating some cocky youths, he yelled: “Go to hell! That’s where you’re going to anyhow if you don’t quit your damn foolishness! I hear you’re all going around with a six-shooter on your hip! Better watch out. ” One time Senator Reed Smoot informed Brother Kimball that he had just received permission to marry Sister Sheets. “You’re a pretty old man, you know,” mused Kimball. “And Sister Sheets, she’s a pretty young woman. ” These jests, revolving around church figures in a pious society, display the bite and earthiness of secular folk humor.
Eliason generally and religious folklore particularly. Further, as we suggest in this introduction but is argued far more eloquently in the articles that follow, this book recognizes the impact that Mormon folklore studies has had on the field of folklore as well as on a broader understanding of the traditions of Mormon peoples for over a century. We look forward to another equally, perhaps even more vibrant, century of scholarship ahead. Pa r t I Mormondom as Regional Culture An Introduction to Society, Symbols, and Landscape For many Mormons and non-Mormons alike, Utah in particular, and the Intermountain West more generally, is the home of The Church of Jesus Christ of Latter-day Saints and the center of Mormon culture.
