Almost from the beginning, the women’s movement has been divided into two factions–those wanting full equality with men (Susan B. Anthony, Alice Paul) and those seeking legal protections for women’s particular needs (Julia Ward Howe, Eleanor Roosevelt). Early Utah leaders such as Relief Society President Emmeline B. Wells walked hand-in-hand with Anthony and other controversial reformers. However, by the 1970s, Mormons had undergone a significant ideological turn to the mainstream, championing women’s unique roles in home and church, and joined other conservatives in defeating the Equal Rights Amendment.

Looking back to the nineteenth century, how committed were Latter-day Saints of their day to women’s rights? LDS President Joseph F. Smith was particularly critical of women who “glory in their enthralled condition and who caress and fondle the very chains and manacles which fetter and enslave them!” The masthead of the church’s female Relief Society periodical,

Woman’s Exponent, proudly proclaimed “The Rights of the Women of Zion and the Rights of Women of All Nations!” In leading the LDS sisterhood, Wells said she gleaned inspiration from The Revolution,published by Elizabeth Cady Stanton.

Fast-forward a century to 1972 and passage of the Equal Rights Amendment (ERA) by the United States Congress. Within a few years, the LDS Church, allied with Phyllis Schlafly, joined a coalition of the Religious Right and embarked on a campaign against ratification. This was a mostly grassroots campaign waged by thousands of men and women who believed they were engaged in a moral war and that the enemy was feminism itself.

Conjuring up images of unisex bathrooms, homosexuality, the dangers of women in the military, and the divine calling of stay-at-home motherhood—none of which were directly related to equal rights—the LDS campaign began in Utah at church headquarters but importantly was fought across the country in states that had not yet ratified the proposed amendment. In contrast to the enthusiastic partnership of Mormon women and suffragists of an earlier era, fourteen thousand women, the majority of them obedient, determined LDS foot soldiers responding to a call from their Relief Society leaders, attended the 1977 Utah International Women’s Year Conference in Salt Lake City. Their intent was to commandeer the proceedings if necessary to defeat the pro-ERA agenda of the National Commission on the International Women’s Year. Ironically, the conference organizers were mostly LDS women, who were nevertheless branded by their sisters as feminists.

In practice, the church risked much by standing up political action committees around the country and waging a seemingly all-or-nothing campaign. Its strategists, beginning with the dean of the church’s law school at BYU, feared the worst—some going so far as to suggest that the ERA might seriously compromise the church’s legal status and sovereignty of its all-male priesthood. In the wake of such horrors, a take-no-prisoners war of rhetoric and leafleteering raged across the country. In the end, the church exerted a significant, perhaps decisive, impact on the ERA’’s unexpected defeat.

Plain But Wholesome presents a groundbreaking foray into Mormon history. Brock Cheney explores the foodways of Mormon pioneers from their trek west through the arrival of the railroad and reveals new perspectives on the fasci-nating Mormon settlement era. Relying on original diaries, newspaper accounts, and recipe books from the 1850s, Cheney draws a vivid portrait of what Mormon pioneers ate and drank. Although other authors have sketched the subject before, this portrait is the first effort that might be described as scholarly, though the lively prose will interest a broad general audience.

Presented here are the first explicit descriptions of the menus, food processes, and recipes of the Mormon pioneers. While many have supposed that earlier pioneer foodways continued to be handed down through Mormon families, Cheney has confirmed traditions going back generations and covering more than a century. The book also exposes myths and clichés about pioneer piety and hardships, as Cheney examines such pioneer extravagances as fresh “oysters on the half shell” and pioneer trends of alcohol consumption.

A perfect gift for the history buff or Dutch oven chef, Plain But Wholesome will also prove its place among scholars and historians. With its rollicking blend of historical source material and modern interpretation, this book will entertain and educate novice and expert alike.
 

This collection of the prison memoirs and letters of the first Mormon
        convicted of violating the Edmunds Law, which prohibited polygamy, provides
        a unique perspective on this period of Utah history. Rudger Clawson (1857-1943)
        was a prominent member of the Church of Jesus Christ of Latter-day Saints,
        serving as missionary, stake president, apostle, president of the Quorum
        of the Twelve Apostles, and counselor in the First Presidency.
      His memoirs of three years as a "cohab" in the Utah Territorial
        Penitentiary are published here for the first time. They reflect the pride
        Mormon polygamists felt at being "prisoners for conscience sake,"
        and they include discussions of Mormon doctrines, accounts of daring prison
        escapes, details of prison life, and the sense of a husband's frustration
        at being separated from his plural wife.
            
 

Edward Geary’s collection of writings on the High Plateau country of central and southern Utah, a combination guidebook, travel narrative, personal essays, and natural, social, and literary history, encompasses each of those forms with a sweep as broad as the landscape it describes.

It traces the progress of travelers to the region, including the historic Dominguez-Escalante party in 1776, and trappers and explorers such as Jedediah Smith, John C. Freemont, and Kit Carson. Scandinavian and English descendants of the early Mormon pioneers, sent to settle Manti and surrounding areas by Brigham Young in 1849, populate many of the pages and dominate the agrarian villages described by the author. The book also describes the multiethnic society of French Basque, Greeks, Slavs, Italians, Chinese, Welsh, and Finnish laborers and coal miners that developed in the region.

Geary writes of all these people with affection and a deep sense of place, of belonging to a distinctive landscape and its history. It is a book that will bring a rush of understanding to those who have lived in the High Plateaus and greater depth of appreciation to visitors.