Warning: this is less a review than a piece of literary criticism. There be small spoilers ahead.
It is probably not surprising that so many of the nationally-published, succesful YA novels by Mormon authors are about agency — Stephenie Meyer’s Twilight, Dan Wells’ I Am Not A Serial Killler, James Dashner’s The Maze Runner. Not only is it a key component of Mormon theology, but it’s also really what YA is all about. One comes of age when one can learn to (or be freed to or free oneself to) make choices (and accept the consequences). But as intensely as the three titles I mention deal with agency, none of them are about it thematically as much as Ally Condie’s Matched. From the title, which refers to the fact that reproductive unions in Condie’s dystopia are arranged/assigned, and the front cover (which features a young woman in a bubble); to the back cover, which includes blurbs with words like free will, choice, rebellion and controlled; to, well, all all those pages in between this is a book about agency.
Condie intensifies the issue of agency by doing what all dystopias do: create a claustrophic, circumscribed, controlled society. A key component to that is the restriction of approved materials for consumption by the populace — or in other words: correlation. I use that term, of course, in the LDS sense to mean a system of education via approved materials that are consistent across the organziation (or in this case — the Society).
Continue reading “Correlation, Top Tens and Ally Condie’s Matched”
The sixth of at least nine posts and an introduction. See also Part V, Part IV, Part III, Part II, Part I, Introduction
With the end of the LDS Church’s efforts to “gather” members from the mission field to Utah and the beginning of correlation at the beginning of the 20th Century, foreign missions underwent a significant change, one that influenced how and what they published.
Continue reading “A Short History of Mormon Publishing: Foreign Missions Between the Wars”
I take up today where I left off .
More or Less Mormon? The Problem(atizing) of Mormon Identity
In his 1997 Dialogue article, “‘Awaiting Translation’: Timothy Liu, Identity Politics, and the Question of Religious Authenticity,” Waterman interrogates the notion of a coherent Mormon cultural identity, a religious sense of communal self constructed around nineteenth century Mormonism’s flirtation with nationhood and ethnic identity separate from that of the nineteenth century American mainstream. This “incipient nationality,” Thomas F. O’Dea observes, was born of the “combination of [Mormonism’s] distinctive values, separate and peculiar social institutions”–as, among other things, its lay ministry and its insistence that humans can receive direct revelation from God–“and [its] geographic segregation” from the rest of America (qtd. in Mauss 291 [from this]). Such “protonationality,” as Armand Mauss labels it, was “strengthened by three ‘Mormon wars'”–the 1838 conflict with neighbors in northwest Missouri, the 1844-46 conflict with neighbors in west Illinois, and the 1857-58 conflict with the Federal Government over Utah Territory–and “”˜constant … conflict’ with the [world] outside [Mormonism] to produce a total Mormon cultural environment and worldview that became ‘progressively more distinct'” (291).
Yet this distinctness faded some as Mormonism made inroads into secular American culture, assimilating, to a degree, in order to accommodate the organization’s need for expansion: if the culture of the saints had stayed too peculiar, refusing engagement with what O’dea labels “modern secular thought” in order to be wholly separate from the world, the institution may have remained indefinitely stagnant and small. Continue reading “Beyond Prescription? Part Two”