Scholarship in Mormon studies has often focused on a few key events and individuals in Mormon history. The essays collected by Quincy D. Newell and Eric F. Mason in this interdisciplinary volume expand the conversation.One of the main purposes of this volume is to define and cross boundaries. Part 1 addresses internal boundaries - walls that divide some Mormons from others. One chapter examines Joseph Smith's writings on economic matters and argues that he sought to make social distinctions irrelevant. Another considers Jane James, an African American Latter-day Saint, and her experiences at the intersection of religious and racial identityIn part 2, contributors consider Mormonism's influence on Pentecostal leader John Alexander Dowie and relationships between Mormonism and other religious movements, including Methodism and Presbyterianism. Other chapters compare Mormonism and Islam and examine the group Ex-Mormons for Jesus/Saints Alive in Jesus.Part 3 deals with Mormonism in the academy and the ongoing evolution of Mormon studies. Written by contributors from a variety of backgrounds, these essays will spark scholarly dialogue across the disciplines.

"Dear Brother," Jane Manning James wrote to Joseph F. Smith in 1903, "I take this opportunity of writing to ask you if I can get my endowments and also finish the work I have begun for my dead.... Your sister in the Gospel, Jane E. James." A faithful Latter-day Saint since her conversion sixty years earlier, James had made this request several times before, to no avail, and this time she would be just as unsuccessful, even though most Latter-day Saints were allowed to participate in the endowment ritual in the temple as a matter of course. James, unlike most Mormons, was black. For that reason, she was barred from performing the temple rituals that Latter-day Saints believe are necessary to reach the highest degrees of glory after death.A free black woman from Connecticut, James positioned herself at the center of LDS history with uncanny precision. After her conversion, she traveled with her family and other converts from the region to Nauvoo, Illinois, where the LDS church was then based. There, she took a job as a servant in the home of Joseph Smith, the founder and first prophet of the LDS church. When Smith was killed in 1844, Jane found employment as a servant in Brigham Young's home. These positions placed Jane in proximity to Mormonism's most powerful figures, but did not protect her from the church's racially discriminatory policies. Nevertheless, she remained a faithful member until her death in 1908.Your Sister in the Gospel is the first scholarly biography of Jane Manning James or, for that matter, any black Mormon. Quincy D. Newell chronicles the life of this remarkable yet largely unknown figure and reveals why James's story changes our understanding of American history.

"Dear Brother," Jane Manning James wrote to Joseph F. Smith in 1903, "I take this opportunity of writing to ask you if I can get my endowments and also finish the work I have begun for my dead.... Your sister in the Gospel, Jane E. James." A faithful Latter-day Saint since her conversion sixty years earlier, James had made this request several times before, to no avail, and this time she would be just as unsuccessful, even though most Latter-day Saints were allowed to participate in the endowment ritual in the temple as a matter of course. James, unlike most Mormons, was black. For that reason, she was barred from performing the temple rituals that Latter-day Saints believe are necessary to reach the highest degrees of glory after death.A free black woman from Connecticut, James positioned herself at the center of LDS history with uncanny precision. After her conversion, she traveled with her family and other converts from the region to Nauvoo, Illinois, where the LDS church was then based. There, she took a job as a servant in the home of Joseph Smith, the founder and first prophet of the LDS church. When Smith was killed in 1844, Jane found employment as a servant in Brigham Young''s home. These positions placed Jane in proximity to Mormonism''s most powerful figures, but did not protect her from the church''s racially discriminatory policies. Nevertheless, she remained a faithful member until her death in 1908.Your Sister in the Gospel is the first scholarly biography of Jane Manning James or, for that matter, any black Mormon. Quincy D. Newell chronicles the life of this remarkable yet largely unknown figure and reveals why James''s story changes our understanding of American history.

"Dear Brother," Jane Manning James wrote to Joseph F. Smith in 1903, "I take this opportunity of writing to ask you if I can get my endowments and also finish the work I have begun for my dead.... Your sister in the Gospel, Jane E. James." A faithful Latter-day Saint since her conversion sixty years earlier, James had made this request several times before, to no avail, and this time she would be just as unsuccessful, even though most Latter-day Saints were allowed to participate in the endowment ritual in the temple as a matter of course. James, unlike most Mormons, was black. For that reason, she was barred from performing the temple rituals that Latter-day Saints believe are necessary to reach the highest degrees of glory after death.A free black woman from Connecticut, James positioned herself at the center of LDS history with uncanny precision. After her conversion, she traveled with her family and other converts from the region to Nauvoo, Illinois, where the LDS church was then based. There, she took a job as a servant in the home of Joseph Smith, the founder and first prophet of the LDS church. When Smith was killed in 1844, Jane found employment as a servant in Brigham Young''s home. These positions placed Jane in proximity to Mormonism''s most powerful figures, but did not protect her from the church''s racially discriminatory policies. Nevertheless, she remained a faithful member until her death in 1908.Your Sister in the Gospel is the first scholarly biography of Jane Manning James or, for that matter, any black Mormon. Quincy D. Newell chronicles the life of this remarkable yet largely unknown figure and reveals why James''s story changes our understanding of American history.

Located at the tip of the San Francisco peninsula in the heart of what is now the city's Mission District, the Mission of San Francisco de Asís, established in 1776, was the sixth to be founded in the Alta California mission system. Northern California was home to many small tribal communities when the Franciscans began developing missions in the area in 1769. While no firsthand written accounts exist of Bay Area Indians' experiences at Mission San Francisco, there is evidence that, just as Hispanic colonists introduced Hispanic cultural customs to California, Bay Area Indians retained their own cultural traditions as they entered the missions.In this finely crafted study Quincy Newell examines the complexity of cultural contact between Franciscans and the native populations at Mission San Francisco. Records of traditional rituals and lifeways taking place alongside introduced doctrines and practices reveal the various ways California Indians adopted, adapted, and rejected aspects of mission life. Using baptismal, marriage, and death records to tell the history of these colonized peoples, Newell demonstrates that the priests' conversion and Hispanicization of the Bay Area Indians remained partial at best.

Scholarship in Mormon studies has often focused on a few key events and individuals in Mormon history. The essays collected by Quincy D. Newell and Eric F. Mason in this interdisciplinary volume expand the conversation.One of the main purposes of this volume is to define and cross boundaries. Part 1 addresses internal boundaries - walls that divide some Mormons from others. One chapter examines Joseph Smith's writings on economic matters and argues that he sought to make social distinctions irrelevant. Another considers Jane James, an African American Latter-day Saint, and her experiences at the intersection of religious and racial identityIn part 2, contributors consider Mormonism's influence on Pentecostal leader John Alexander Dowie and relationships between Mormonism and other religious movements, including Methodism and Presbyterianism. Other chapters compare Mormonism and Islam and examine the group Ex-Mormons for Jesus/Saints Alive in Jesus.Part 3 deals with Mormonism in the academy and the ongoing evolution of Mormon studies. Written by contributors from a variety of backgrounds, these essays will spark scholarly dialogue across the disciplines.

"Dear Brother," Jane Manning James wrote to Joseph F. Smith in 1903, "I take this opportunity of writing to ask you if I can get my endowments and also finish the work I have begun for my dead.... Your sister in the Gospel, Jane E. James." A faithful Latter-day Saint since her conversion sixty years earlier, James had made this request several times before, to no avail, and this time she would be just as unsuccessful, even though most Latter-day Saints were allowed to participate in the endowment ritual in the temple as a matter of course. James, unlike most Mormons, was black. For that reason, she was barred from performing the temple rituals that Latter-day Saints believe are necessary to reach the highest degrees of glory after death.A free black woman from Connecticut, James positioned herself at the center of LDS history with uncanny precision. After her conversion, she traveled with her family and other converts from the region to Nauvoo, Illinois, where the LDS church was then based. There, she took a job as a servant in the home of Joseph Smith, the founder and first prophet of the LDS church. When Smith was killed in 1844, Jane found employment as a servant in Brigham Young's home. These positions placed Jane in proximity to Mormonism's most powerful figures, but did not protect her from the church's racially discriminatory policies. Nevertheless, she remained a faithful member until her death in 1908.Your Sister in the Gospel is the first scholarly biography of Jane Manning James or, for that matter, any black Mormon. Quincy D. Newell chronicles the life of this remarkable yet largely unknown figure and reveals why James's story changes our understanding of American history.

"Dear Brother," Jane Manning James wrote to Joseph F. Smith in 1903, "I take this opportunity of writing to ask you if I can get my endowments and also finish the work I have begun for my dead.... Your sister in the Gospel, Jane E. James." A faithful Latter-day Saint since her conversion sixty years earlier, James had made this request several times before, to no avail, and this time she would be just as unsuccessful, even though most Latter-day Saints were allowed to participate in the endowment ritual in the temple as a matter of course. James, unlike most Mormons, was black. For that reason, she was barred from performing the temple rituals that Latter-day Saints believe are necessary to reach the highest degrees of glory after death.A free black woman from Connecticut, James positioned herself at the center of LDS history with uncanny precision. After her conversion, she traveled with her family and other converts from the region to Nauvoo, Illinois, where the LDS church was then based. There, she took a job as a servant in the home of Joseph Smith, the founder and first prophet of the LDS church. When Smith was killed in 1844, Jane found employment as a servant in Brigham Young''s home. These positions placed Jane in proximity to Mormonism''s most powerful figures, but did not protect her from the church''s racially discriminatory policies. Nevertheless, she remained a faithful member until her death in 1908.Your Sister in the Gospel is the first scholarly biography of Jane Manning James or, for that matter, any black Mormon. Quincy D. Newell chronicles the life of this remarkable yet largely unknown figure and reveals why James''s story changes our understanding of American history.

"Dear Brother," Jane Manning James wrote to Joseph F. Smith in 1903, "I take this opportunity of writing to ask you if I can get my endowments and also finish the work I have begun for my dead.... Your sister in the Gospel, Jane E. James." A faithful Latter-day Saint since her conversion sixty years earlier, James had made this request several times before, to no avail, and this time she would be just as unsuccessful, even though most Latter-day Saints were allowed to participate in the endowment ritual in the temple as a matter of course. James, unlike most Mormons, was black. For that reason, she was barred from performing the temple rituals that Latter-day Saints believe are necessary to reach the highest degrees of glory after death.A free black woman from Connecticut, James positioned herself at the center of LDS history with uncanny precision. After her conversion, she traveled with her family and other converts from the region to Nauvoo, Illinois, where the LDS church was then based. There, she took a job as a servant in the home of Joseph Smith, the founder and first prophet of the LDS church. When Smith was killed in 1844, Jane found employment as a servant in Brigham Young''s home. These positions placed Jane in proximity to Mormonism''s most powerful figures, but did not protect her from the church''s racially discriminatory policies. Nevertheless, she remained a faithful member until her death in 1908.Your Sister in the Gospel is the first scholarly biography of Jane Manning James or, for that matter, any black Mormon. Quincy D. Newell chronicles the life of this remarkable yet largely unknown figure and reveals why James''s story changes our understanding of American history.

Located at the tip of the San Francisco peninsula in the heart of what is now the city's Mission District, the Mission of San Francisco de Asís, established in 1776, was the sixth to be founded in the Alta California mission system. Northern California was home to many small tribal communities when the Franciscans began developing missions in the area in 1769. While no firsthand written accounts exist of Bay Area Indians' experiences at Mission San Francisco, there is evidence that, just as Hispanic colonists introduced Hispanic cultural customs to California, Bay Area Indians retained their own cultural traditions as they entered the missions.In this finely crafted study Quincy Newell examines the complexity of cultural contact between Franciscans and the native populations at Mission San Francisco. Records of traditional rituals and lifeways taking place alongside introduced doctrines and practices reveal the various ways California Indians adopted, adapted, and rejected aspects of mission life. Using baptismal, marriage, and death records to tell the history of these colonized peoples, Newell demonstrates that the priests' conversion and Hispanicization of the Bay Area Indians remained partial at best.