Daughters in My Kingdom: A Lesson Plan Series Dedicated to International Women’s Day

In this marriage of International Women’s Day and the history of the Relief Society, we invite you to learn, engage and develop the history and concepts of Daughters in My Kingdom. These lesson plans are intended to assist Relief Society teachers who are specifically teaching DiMK, as well as for use as resources ascribed here, including use in Family Home Evenings, home teaching, visiting teaching and for men and women preparing to serve a mission.

http://www.the-exponent.com/daughters-in-my-kingdom-a-lesson-plan-series-dedicated-to-international-womens-day/

Daughters in My Kingdom: Relief Society, a Restoration of an Ancient Pattern (Chapter 1)

The subtitle of this chapter states that Relief Society is a restoration of an ancient pattern.

 

What pattern is do you think the manual is referring to here?

 

The manual reads, “The women in the ancient Church were dignified and noble, needed and valued. They served others, increased in personal holiness, and participated in the great work of saving souls” (pg 7).

 

Eliza R. Snow once said, “Although the name may be of modern date, the institution is of ancient origin. We were told by our martyred prophet that the same organization existed in the church anciently” (pg 7).

http://www.the-exponent.com/daughters-in-my-kingdom-relief-society-a-restoration-of-an-ancient-pattern-chapter-1/

Daughters in My Kingdom: “Something Better”: The Female Relief Society of Nauvoo (Chapter 2)

There are some beautiful gems within this chapter, but as our history is rich, I would teach this particular lesson with Daughters in My Kingdom in my left hand, and the Nauvoo Relief Society Minute Book in my right. (Metaphorically, of course.) I would also draw upon Mormon Enigma and “A Gift Given, A Gift Taken,“ if I had time.

http://www.the-exponent.com/daughters-in-my-kingdom-something-better-the-female-relief-society-of-nauvoo-chapter-2/

Daughters in My Kingdom: Cleave unto the Covenants: Exodus, Migration + Settlement (Chapter 3)

Although there was no formal Relief Society organization from 1844 until 1866, Emmaline Wells wrote “Sister Eliza R Snow brought with her the records from Nauvoo which proves that this association was never discontinued since its first organization.” (Woman’s Exponent, October 1911, 24.) For Wells, it seems that because Eliza had cared for the physical records, the revelation of the Relief Society was still intact, though a general leadership has ceased. Indeed, in the years between formal Relief Societies, there are dozens of records of individual groups of Mormon women who gathered to be of service in gathering materials, funds and sewing for benevolent purposes.

http://www.the-exponent.com/daughters-in-my-kingdom-cleave-unto-the-covenants-exodus-migration-and-settlement/

Daughters in My Kingdom: “A Wide and Extensive Sphere of Action” (Chapter 4)

The restored gospel is, at its very center, feminist. We have a lot of misguided practice and now-ingrained tradition to wade through, but remember that Joseph Smith was concerned about bringing all of the saving ordinances to men and women; that when he organized the Relief Society he switched the women’s own written constitution for “something better,” which was a presidency with the right to revelation from God; that Eliza R. Snow recorded his words at the formation of the Nauvoo Relief Society as “I now turn the key to you in the name of God”–signifying that the women in this endeavor held the keys necessary to do the work.

http://www.the-exponent.com/daughters-in-my-kingdom-a-wide-and-extensive-sphere-of-action-chapter-4/

Daughters in My Kingdom: “Charity Never Faileth” (Chapter 5)

The beginning of this chapter mentions that it was Emmeline B. Wells, fifth general RS President, and her presidency that decided on the motto, “Charity Never Faileth.”  Show a picture of the RS seal and ask, “What symbols do you see in this image? Why do you think they chose these particular symbols?”

http://www.the-exponent.com/daughters-in-my-kingdom-charity-never-faileth-chapter-5/

Daughters in My Kingdom: A Worldwide Circle of Sisterhood (Chapter 6)

“This great circle of sisters will be a protection for each of you and for your families. The Relief Society might be likened unto a refuge–the place of safety and protection–the sanctuary of ancient times. You will be safe within it. It encircles each sister like a protecting wall.”

http://www.the-exponent.com/daughters-in-my-kingdom-a-worldwide-circle-of-sisterhood/

Daughters in My Kingdom: “Pure Religion” – Watchcare and Ministering through Visiting Teaching (Chapter 7)

In 1944, eight years after the implementation of the Church’s welfare plan, Visiting Teaching changed to focus on service and spirituality. General Relief Society President Amy Lyman questioned the Relief Society’s role in collecting donations – and it was decided that the Presiding Bishopric would take on welfare responsibilities.  The Brethern then dictated a new role for the Relief Society: “You will be a service organization, not a financing organization of charity relief.”  Some women thought this would be the end of Visiting Teaching, but the Relief Society Presidency saw it as a rebirth.

http://www.the-exponent.com/daughters-in-my-kingdom-pure-religion-watchcare-and-ministering-through-visiting-teaching-chapter-7/

Daughters in my Kingdom: Blessings of the Priesthood for All: An Inseparable Connection with the Priesthood (Chapter 8)

http://www.the-exponent.com/daughters-in-my-kingdom-blessings-of-the-priesthood-for-all-an-inseparable-connection-with-the-priesthood/

Prest. Smith continued the subject by adverting to the commission given to the ancient apostles “Go ye into all the world” &c.— no matter who believeth; these  signs, such as healing the sick, casting out devils &c. should  follow all that believe whether male or female. He ask’d  the Society if they could not see by this sweeping stroke, that  wherein they are ordained, it is the privilege of those set apart to  administer in that authority which is confer’d on them— and if  the sisters should have faith to heal the sick, let all hold  their tongues, and let every thing roll on. RS Minutes 33

Daughters in My Kingdom: “Guardians of the Hearth”: Establishing, Nurturing, and Defending the Family (Chapter 9)

We should be willing to stand up against those things that do threaten the family. You may want to ask members of the class what some of these things are but be careful to sty away from divisive topics such as gay marriage and the mommy wars as they are guaranteed to alienate members of the class. When I taught this lesson I focused on more concrete problems that hurt the family such as domestic violence, inadequate education, poverty…things that we can be instrumental in addressing.

http://www.the-exponent.com/daughters-in-my-kingdom-guardians-of-the-hearth-establishing-nurturing-and-defending-the-family-chapter-9/

Daughters in My Kingdom: “Live Up to Your Privilege” (Chapter 10)

“Lead the World… in Everything that is Praiseworthy”

This is the rally cry and ultimate urging of this book: band together, pick up your tools, and be amazing. The heading for this section is not passive and is not timid, and neither should we be. What I really like is the phrase “everything that is praiseworthy.” If you think about all the things that are praiseworthy… well, it’s a lot of things! Art, science, performance, parenting, mediating, etc. I can’t think of too many non-criminal activities that aren’t praiseworthy. So take charge and live the best you can.

www.the-exponent.com/live-up-to-your-privilege

 

 

 

Here at WAVE, we are concerned that a recent news article may have created the mistaken impression that Mormon women are not intellectuals. The article reprints a list of Mormon intellectuals from an important 1969 article by Leonard Arrington. Arrington’s list, while useful, reflected some of the problematic norms of the era. As Arrington noted, it contained no women, “probably due to the failure of historians to call attention to the contributions of women in Mormon history.”

The intervening decades have led to improved recognition of women’s roles, and today we recognize the contributions that many women have made to LDS thought. Of course, the definition of a term like “intellectual” is contested, as is the definition of the term “Mormon.” But whatever definitions one prefers, there are a variety of women who fit into the category of “Mormon intellectual.” A partial list (EDIT: NOW UPDATED to include reader suggestions from comments 1-5) — along with very abbreviated descriptions of a few of their accomplishments — would include:

Kif Augustine Adams – associate dean of BYU’s Law School
Lavina Fielding Anderson – editor of Lucy’s Book, co-editor of Sisters in Spirit, trustee of the Mormon Alliance
Bonnie Ballif-Spanvill, former director of BYU’s Women’s Research Institute, path-breaking research on aggression in children
Maureen Ursenbach Beecher – author of The Personal Writings of Eliza Roxcy Snow and co-editor of Sisters in Spirit
Susan Easton Black – historian and author of a variety of books on the life of Joseph Smith
Martha Sonntag Bradley – author of Four Zinas and From Podiums to Pedastals: Utah Women, Religious Authority, and Equal Rights
Fawn Brodie – author of No Man Knows My History
Juanita Brooks – author of Massacre at Mountain Meadows
Claudia Bushman – historian, co-founder of Exponent II and editor of Mormon Sisters
Karen Lynn Davidson – lyricist, author of Our Latter-Day Hymns, co-editor of Eliza R. Snow: The Complete Poetry
Jill Mulvay Derr – co-editor of Women’s Voices and Eliza R. Snow: The Complete Poetry and author of Women of the Covenant
Louie Felt – initial president of the Primary
Kathleen Flake – author of The Politics of American Religious Identity
Susa Young Gates – women’s rights advocate and founding editor of the Young Women’s Journal and Relief Society Magazine
Kristine Haglund – editor of Dialogue
Maxine Hanks – editor of Women and Authority
Valerie Hudson, political science professor, award-winning work on national security
Karen Hyer, former BYU faculty, law/psychology/education, recently ran for US Congress
Sonia Johnson – political activist and author of From Housewife to Heretic
Amy Brown Lyman – general Relief Society president and advocate of church welfare programs
Ann Nichollos Madsen – professor at BYU
Carol Cornwall Madsen – historian and author of An Advocate for Women and In Their Own Words
Susan Madsen (UVU), chaired professor of business, and author of the important UWEP research that has resulted in the formation of a Governor’s Task Force on Utah women and higher education
Clare Middlemiss – personal assistant to David O. McKay, her records have been invaluable
Linda King Newell – co-author of Mormon Enigma
Camille Fronk Olsen, first female chair (ever) of BYU’s Ancient Scripture department
LaVern Parmley – primary president who significantly revised the primary curriculum
Carol Lynn Pearson – playwright and author of Mother Wove the Morning and No More Goodbyes
Esther Peterson – Assistant Secretary of Labor and Director of the United States Women’s Bureau for President John F. Kennedy, Special Assistant for Consumer Affairs under Presidents Lyndon B. Johnson and Jimmy Carter, Vice President for Consumer Affairs at Giant Food Corporation, and president of the National Consumers League.
Alice Louise Reynolds – women’s rights activist and professor at BYU
Louisa Greene Richards – writer and founding editor of the Women’s Exponent
Jini Roby, BYU (social work), award-winning research on international adoption and human trafficking
Jan Shipps – non-LDS author of Mormonism: The Story of a New Religious Tradition and Sojourner in the Promised Land
Barbara B. Smith – general Relief Society president who spearheaded ERA opposition
Emma Smith – founding president of the Relief Society and creator of the first LDS hymnbook
Ida Smith – creator of BYU’s Women’s research institute and member of the early LDS feminist group Gray Panthers
Eliza R. Snow – prolific poet and writer
Belle Spafford – long-serving general Relief Society president who oversaw major Relief Society growth worldwide
Diane Spangler, psychology professor, award-winning work on eating disorders, depression, and related topics.
Virginia Sorensen – author of A Little Lower than the Angels and Miracle at Maple Hill
Emma Lou Thayne – co-author of All God’s Critters Got a Place in the Choir
M. Catherine Thomas – author of books including Light in the Wilderness
Margaret Toscano – co-author of Strangers in Paradox
Laurel Thatcher Ulrich – Pultizer prize winning historian and author of A Midwife’s Tale, Good Wives, and Well-Behaved Women Seldom Make History.
Emmeline B. Wells – writer, suffrage advocate, editor of the Women’s Exponent, and president of the Relief Society
Maurine Whipple – author of The Giant Joshua
Marjorie Wight – late professor of English at Brigham Young University, author of “An Analysis of Selected British Novelists Between 1945 and 1966, and Their Critics” (Dissertation, University of California 1968)
Terry Tempest Williams – author of Refuge and Red
Margaret Blair Young – co-author of Standing on the Promises and co-director of Nobody Knows: The Untold Story of Black Mormons

We are indebted to the suggestions from readers of our Facebook page who suggested some of these names. Others were suggested by members of the WAVE board. Of course, this list is incomplete – but even an incomplete list illustrates the vibrant contributions of women to Mormon intellectual life.

Who are your own favorite women who are Mormon intellectuals? Please weigh in in the comments.