Podcasts about religious empire

Welcome back to the third season of Drafting the Past! I'm thrilled about the lineup of historians that I'll get to bring to you this year. I know you're going to love them. That includes today's guest, Dr. Benjamin Park. Ben is an associate professor of history at Sam Houston State University, and the author of three books. His first two were American Nationalisms: Imagining Union in the Age of Revolutions, and Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontier. His newest book, which came out just this month, is called American Zion: A New History of Mormonism. I was excited to have the chance to talk with Ben about how he tackled a book with such an impressive scope, how he stays disciplined about what to leave in and what two cut, and two pieces of really excellent, practical writing advice from his editors. You'll have to listen until the end for those.

Members of The Church of Jesus Christ of Latter-day Saints learn early on about the murder of their faith's founder, Joseph Smith. They know that, on June 27, 1844 (179 years ago this month), he and his brother Hyrum were gunned down by a mob at a jail in Carthage, Ill. They know that no one was ever convicted of the killings. And they know that the ugliness that took place outside their “City Beautiful” marked the beginning of the end to the Saints' stay in nearby Nauvoo. What many insiders and outsiders alike either don't know or fail to recognize, however, is that Smith's slaying was not only a religious martyrdom but also a political assassination. They forget that the church leader was a candidate for the U.S. presidency at the time of his death and was the first American to be assassinated while running for the White House. On this week's show, with the help of Benjamin Park, author of the acclaimed “Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontier,” we revisit the mystique surrounding Carthage, how it happened, why it happened, what can be learned from it.

Compared to the Puritans, Mormons have rarely gotten their due, treated as fringe cultists at best or marginalized as polygamists unworthy of serious examination at worst. In Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontier (Liveright, 2020), the historian Benjamin E. Park excavates the brief life of a lost Mormon city, and in the process demonstrates that the Mormons are, in fact, essential to understanding American history writ large. Drawing on newly available sources from the LDS Church--sources that had been kept unseen in Church archives for 150 years--Park recreates one of the most dramatic episodes of the 19th century frontier. Founded in Western Illinois in 1839 by the Mormon prophet Joseph Smith and his followers, Nauvoo initially served as a haven from mob attacks the Mormons had endured in neighboring Missouri, where, in one incident, seventeen men, women, and children were massacred, and where the governor declared that all Mormons should be exterminated. In the relative safety of Nauvoo, situated on a hill and protected on three sides by the Mississippi River, the industrious Mormons quickly built a religious empire; at its peak, the city surpassed Chicago in population, with more than 12,000 inhabitants. The Mormons founded their own army, with Smith as its general; established their own courts; and went so far as to write their own constitution, in which they declared that there could be no separation of church and state, and that the world was to be ruled by Mormon priests. This experiment in religious utopia, however, began to unravel when gentiles in the countryside around Nauvoo heard rumors of a new Mormon marital practice. More than any previous work, Kingdom of Nauvoo pieces together the haphazard and surprising emergence of Mormon polygamy, and reveals that most Mormons were not participants themselves, though they too heard the rumors, which said that Joseph Smith and other married Church officials had been "sealed" to multiple women. Evidence of polygamy soon became undeniable, and non-Mormons reacted with horror, as did many Mormons--including Joseph Smith's first wife, Emma Smith, a strong-willed woman who resisted the strictures of her deeply patriarchal community and attempted to save her Church, and family, even when it meant opposing her husband and prophet. A raucous, violent, character-driven story, Kingdom of Nauvoo raises many of the central questions of American history, and even serves as a parable for the American present. How far does religious freedom extend? Can religious and other minority groups survive in a democracy where the majority dictates the law of the land? The Mormons of Nauvoo, who initially believed in the promise of American democracy, would become its strongest critics. Throughout his absorbing chronicle, Park shows the many ways in which the Mormons were representative of their era, and in doing so elevates nineteenth century Mormon history into the American mainstream. Blair Hodges hosted and produced the Maxwell Institute Podcast for eight years before going independent with his current show, Fireside with Blair Hodges. It features interviews with writers, scholars, social justice advocates, and artists talking about culture, faith, memory, and more. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Compared to the Puritans, Mormons have rarely gotten their due, treated as fringe cultists at best or marginalized as polygamists unworthy of serious examination at worst. In Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontier (Liveright, 2020), the historian Benjamin E. Park excavates the brief life of a lost Mormon city, and in the process demonstrates that the Mormons are, in fact, essential to understanding American history writ large. Drawing on newly available sources from the LDS Church--sources that had been kept unseen in Church archives for 150 years--Park recreates one of the most dramatic episodes of the 19th century frontier. Founded in Western Illinois in 1839 by the Mormon prophet Joseph Smith and his followers, Nauvoo initially served as a haven from mob attacks the Mormons had endured in neighboring Missouri, where, in one incident, seventeen men, women, and children were massacred, and where the governor declared that all Mormons should be exterminated. In the relative safety of Nauvoo, situated on a hill and protected on three sides by the Mississippi River, the industrious Mormons quickly built a religious empire; at its peak, the city surpassed Chicago in population, with more than 12,000 inhabitants. The Mormons founded their own army, with Smith as its general; established their own courts; and went so far as to write their own constitution, in which they declared that there could be no separation of church and state, and that the world was to be ruled by Mormon priests. This experiment in religious utopia, however, began to unravel when gentiles in the countryside around Nauvoo heard rumors of a new Mormon marital practice. More than any previous work, Kingdom of Nauvoo pieces together the haphazard and surprising emergence of Mormon polygamy, and reveals that most Mormons were not participants themselves, though they too heard the rumors, which said that Joseph Smith and other married Church officials had been "sealed" to multiple women. Evidence of polygamy soon became undeniable, and non-Mormons reacted with horror, as did many Mormons--including Joseph Smith's first wife, Emma Smith, a strong-willed woman who resisted the strictures of her deeply patriarchal community and attempted to save her Church, and family, even when it meant opposing her husband and prophet. A raucous, violent, character-driven story, Kingdom of Nauvoo raises many of the central questions of American history, and even serves as a parable for the American present. How far does religious freedom extend? Can religious and other minority groups survive in a democracy where the majority dictates the law of the land? The Mormons of Nauvoo, who initially believed in the promise of American democracy, would become its strongest critics. Throughout his absorbing chronicle, Park shows the many ways in which the Mormons were representative of their era, and in doing so elevates nineteenth century Mormon history into the American mainstream. Blair Hodges hosted and produced the Maxwell Institute Podcast for eight years before going independent with his current show, Fireside with Blair Hodges. It features interviews with writers, scholars, social justice advocates, and artists talking about culture, faith, memory, and more. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-west

Compared to the Puritans, Mormons have rarely gotten their due, treated as fringe cultists at best or marginalized as polygamists unworthy of serious examination at worst. In Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontier (Liveright, 2020), the historian Benjamin E. Park excavates the brief life of a lost Mormon city, and in the process demonstrates that the Mormons are, in fact, essential to understanding American history writ large. Drawing on newly available sources from the LDS Church--sources that had been kept unseen in Church archives for 150 years--Park recreates one of the most dramatic episodes of the 19th century frontier. Founded in Western Illinois in 1839 by the Mormon prophet Joseph Smith and his followers, Nauvoo initially served as a haven from mob attacks the Mormons had endured in neighboring Missouri, where, in one incident, seventeen men, women, and children were massacred, and where the governor declared that all Mormons should be exterminated. In the relative safety of Nauvoo, situated on a hill and protected on three sides by the Mississippi River, the industrious Mormons quickly built a religious empire; at its peak, the city surpassed Chicago in population, with more than 12,000 inhabitants. The Mormons founded their own army, with Smith as its general; established their own courts; and went so far as to write their own constitution, in which they declared that there could be no separation of church and state, and that the world was to be ruled by Mormon priests. This experiment in religious utopia, however, began to unravel when gentiles in the countryside around Nauvoo heard rumors of a new Mormon marital practice. More than any previous work, Kingdom of Nauvoo pieces together the haphazard and surprising emergence of Mormon polygamy, and reveals that most Mormons were not participants themselves, though they too heard the rumors, which said that Joseph Smith and other married Church officials had been "sealed" to multiple women. Evidence of polygamy soon became undeniable, and non-Mormons reacted with horror, as did many Mormons--including Joseph Smith's first wife, Emma Smith, a strong-willed woman who resisted the strictures of her deeply patriarchal community and attempted to save her Church, and family, even when it meant opposing her husband and prophet. A raucous, violent, character-driven story, Kingdom of Nauvoo raises many of the central questions of American history, and even serves as a parable for the American present. How far does religious freedom extend? Can religious and other minority groups survive in a democracy where the majority dictates the law of the land? The Mormons of Nauvoo, who initially believed in the promise of American democracy, would become its strongest critics. Throughout his absorbing chronicle, Park shows the many ways in which the Mormons were representative of their era, and in doing so elevates nineteenth century Mormon history into the American mainstream. Blair Hodges hosted and produced the Maxwell Institute Podcast for eight years before going independent with his current show, Fireside with Blair Hodges. It features interviews with writers, scholars, social justice advocates, and artists talking about culture, faith, memory, and more. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Compared to the Puritans, Mormons have rarely gotten their due, treated as fringe cultists at best or marginalized as polygamists unworthy of serious examination at worst. In Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontier (Liveright, 2020), the historian Benjamin E. Park excavates the brief life of a lost Mormon city, and in the process demonstrates that the Mormons are, in fact, essential to understanding American history writ large. Drawing on newly available sources from the LDS Church--sources that had been kept unseen in Church archives for 150 years--Park recreates one of the most dramatic episodes of the 19th century frontier. Founded in Western Illinois in 1839 by the Mormon prophet Joseph Smith and his followers, Nauvoo initially served as a haven from mob attacks the Mormons had endured in neighboring Missouri, where, in one incident, seventeen men, women, and children were massacred, and where the governor declared that all Mormons should be exterminated. In the relative safety of Nauvoo, situated on a hill and protected on three sides by the Mississippi River, the industrious Mormons quickly built a religious empire; at its peak, the city surpassed Chicago in population, with more than 12,000 inhabitants. The Mormons founded their own army, with Smith as its general; established their own courts; and went so far as to write their own constitution, in which they declared that there could be no separation of church and state, and that the world was to be ruled by Mormon priests. This experiment in religious utopia, however, began to unravel when gentiles in the countryside around Nauvoo heard rumors of a new Mormon marital practice. More than any previous work, Kingdom of Nauvoo pieces together the haphazard and surprising emergence of Mormon polygamy, and reveals that most Mormons were not participants themselves, though they too heard the rumors, which said that Joseph Smith and other married Church officials had been "sealed" to multiple women. Evidence of polygamy soon became undeniable, and non-Mormons reacted with horror, as did many Mormons--including Joseph Smith's first wife, Emma Smith, a strong-willed woman who resisted the strictures of her deeply patriarchal community and attempted to save her Church, and family, even when it meant opposing her husband and prophet. A raucous, violent, character-driven story, Kingdom of Nauvoo raises many of the central questions of American history, and even serves as a parable for the American present. How far does religious freedom extend? Can religious and other minority groups survive in a democracy where the majority dictates the law of the land? The Mormons of Nauvoo, who initially believed in the promise of American democracy, would become its strongest critics. Throughout his absorbing chronicle, Park shows the many ways in which the Mormons were representative of their era, and in doing so elevates nineteenth century Mormon history into the American mainstream. Blair Hodges hosted and produced the Maxwell Institute Podcast for eight years before going independent with his current show, Fireside with Blair Hodges. It features interviews with writers, scholars, social justice advocates, and artists talking about culture, faith, memory, and more. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Compared to the Puritans, Mormons have rarely gotten their due, treated as fringe cultists at best or marginalized as polygamists unworthy of serious examination at worst. In Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontier (Liveright, 2020), the historian Benjamin E. Park excavates the brief life of a lost Mormon city, and in the process demonstrates that the Mormons are, in fact, essential to understanding American history writ large. Drawing on newly available sources from the LDS Church--sources that had been kept unseen in Church archives for 150 years--Park recreates one of the most dramatic episodes of the 19th century frontier. Founded in Western Illinois in 1839 by the Mormon prophet Joseph Smith and his followers, Nauvoo initially served as a haven from mob attacks the Mormons had endured in neighboring Missouri, where, in one incident, seventeen men, women, and children were massacred, and where the governor declared that all Mormons should be exterminated. In the relative safety of Nauvoo, situated on a hill and protected on three sides by the Mississippi River, the industrious Mormons quickly built a religious empire; at its peak, the city surpassed Chicago in population, with more than 12,000 inhabitants. The Mormons founded their own army, with Smith as its general; established their own courts; and went so far as to write their own constitution, in which they declared that there could be no separation of church and state, and that the world was to be ruled by Mormon priests. This experiment in religious utopia, however, began to unravel when gentiles in the countryside around Nauvoo heard rumors of a new Mormon marital practice. More than any previous work, Kingdom of Nauvoo pieces together the haphazard and surprising emergence of Mormon polygamy, and reveals that most Mormons were not participants themselves, though they too heard the rumors, which said that Joseph Smith and other married Church officials had been "sealed" to multiple women. Evidence of polygamy soon became undeniable, and non-Mormons reacted with horror, as did many Mormons--including Joseph Smith's first wife, Emma Smith, a strong-willed woman who resisted the strictures of her deeply patriarchal community and attempted to save her Church, and family, even when it meant opposing her husband and prophet. A raucous, violent, character-driven story, Kingdom of Nauvoo raises many of the central questions of American history, and even serves as a parable for the American present. How far does religious freedom extend? Can religious and other minority groups survive in a democracy where the majority dictates the law of the land? The Mormons of Nauvoo, who initially believed in the promise of American democracy, would become its strongest critics. Throughout his absorbing chronicle, Park shows the many ways in which the Mormons were representative of their era, and in doing so elevates nineteenth century Mormon history into the American mainstream. Blair Hodges hosted and produced the Maxwell Institute Podcast for eight years before going independent with his current show, Fireside with Blair Hodges. It features interviews with writers, scholars, social justice advocates, and artists talking about culture, faith, memory, and more. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Compared to the Puritans, Mormons have rarely gotten their due, treated as fringe cultists at best or marginalized as polygamists unworthy of serious examination at worst. In Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontier (Liveright, 2020), the historian Benjamin E. Park excavates the brief life of a lost Mormon city, and in the process demonstrates that the Mormons are, in fact, essential to understanding American history writ large. Drawing on newly available sources from the LDS Church--sources that had been kept unseen in Church archives for 150 years--Park recreates one of the most dramatic episodes of the 19th century frontier. Founded in Western Illinois in 1839 by the Mormon prophet Joseph Smith and his followers, Nauvoo initially served as a haven from mob attacks the Mormons had endured in neighboring Missouri, where, in one incident, seventeen men, women, and children were massacred, and where the governor declared that all Mormons should be exterminated. In the relative safety of Nauvoo, situated on a hill and protected on three sides by the Mississippi River, the industrious Mormons quickly built a religious empire; at its peak, the city surpassed Chicago in population, with more than 12,000 inhabitants. The Mormons founded their own army, with Smith as its general; established their own courts; and went so far as to write their own constitution, in which they declared that there could be no separation of church and state, and that the world was to be ruled by Mormon priests. This experiment in religious utopia, however, began to unravel when gentiles in the countryside around Nauvoo heard rumors of a new Mormon marital practice. More than any previous work, Kingdom of Nauvoo pieces together the haphazard and surprising emergence of Mormon polygamy, and reveals that most Mormons were not participants themselves, though they too heard the rumors, which said that Joseph Smith and other married Church officials had been "sealed" to multiple women. Evidence of polygamy soon became undeniable, and non-Mormons reacted with horror, as did many Mormons--including Joseph Smith's first wife, Emma Smith, a strong-willed woman who resisted the strictures of her deeply patriarchal community and attempted to save her Church, and family, even when it meant opposing her husband and prophet. A raucous, violent, character-driven story, Kingdom of Nauvoo raises many of the central questions of American history, and even serves as a parable for the American present. How far does religious freedom extend? Can religious and other minority groups survive in a democracy where the majority dictates the law of the land? The Mormons of Nauvoo, who initially believed in the promise of American democracy, would become its strongest critics. Throughout his absorbing chronicle, Park shows the many ways in which the Mormons were representative of their era, and in doing so elevates nineteenth century Mormon history into the American mainstream. Blair Hodges hosted and produced the Maxwell Institute Podcast for eight years before going independent with his current show, Fireside with Blair Hodges. It features interviews with writers, scholars, social justice advocates, and artists talking about culture, faith, memory, and more. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Our third, and final, book club discussion episode has arrived! We kept it just the two of us as we discussed some key highlights we learned from our reading of "Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontier" by Dr. Benjamin E. Park. Join us for a chaotic discussion about the themes, history, and twists we never knew about Church History in Nauvoo.

Camden and Dr. Benjamin Park discuss Dr. Park's book "Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontier." From the Publisher: In Kingdom of Nauvoo, Benjamin E. Park draws on newly available sources to re-create the founding and destruction of the Mormon city of Nauvoo. On the banks of the Mississippi in Illinois, the early Mormons built a religious utopia, establishing their own army and writing their own constitution. For those offenses and others—including the introduction of polygamy, which was bitterly opposed by Emma Smith, the iron-willed first wife of Joseph Smith—the surrounding population violently ejected the Mormons, sending them on their flight to Utah. Throughout his absorbing chronicle, Park shows how the Mormons of Nauvoo were representative of their era, and in doing so elevates Mormon history into the American mainstream. https://wwnorton.com/books/9781631494864

Compared to the Puritans, Mormons have rarely gotten their due, treated as fringe cultists at best or marginalized as polygamists unworthy of serious examination at worst. In Kingdom of Nauvoo, the historian Benjamin E. Park excavates the brief life of a lost Mormon city, and in the process demonstrates that the Mormons are, in fact, essential to understanding American history writ large.Drawing on newly available sources from the LDS Church―sources that had been kept unseen in Church archives for 150 years―Park recreates one of the most dramatic episodes of the 19th century frontier. Founded in Western Illinois in 1839 by the Mormon prophet Joseph Smith and his followers, Nauvoo initially served as a haven from mob attacks the Mormons had endured in neighboring Missouri, where, in one incident, seventeen men, women, and children were massacred, and where the governor declared that all Mormons should be exterminated. In the relative safety of Nauvoo, situated on a hill and protected on three sides by the Mississippi River, the industrious Mormons quickly built a religious empire; at its peak, the city surpassed Chicago in population, with more than 12,000 inhabitants. The Mormons founded their own army, with Smith as its general; established their own courts; and went so far as to write their own constitution, in which they declared that there could be no separation of church and state, and that the world was to be ruled by Mormon priests.This experiment in religious utopia, however, began to unravel when gentiles in the countryside around Nauvoo heard rumors of a new Mormon marital practice. More than any previous work, Kingdom of Nauvoo pieces together the haphazard and surprising emergence of Mormon polygamy, and reveals that most Mormons were not participants themselves, though they too heard the rumors, which said that Joseph Smith and other married Church officials had been “sealed” to multiple women. Evidence of polygamy soon became undeniable, and non-Mormons reacted with horror, as did many Mormons―including Joseph Smith's first wife, Emma Smith, a strong-willed woman who resisted the strictures of her deeply patriarchal community and attempted to save her Church, and family, even when it meant opposing her husband and prophet.A raucous, violent, character-driven story, Kingdom of Nauvoo raises many of the central questions of American history, and even serves as a parable for the American present. How far does religious freedom extend? Can religious and other minority groups survive in a democracy where the majority dictates the law of the land? The Mormons of Nauvoo, who initially believed in the promise of American democracy, would become its strongest critics. Throughout his absorbing chronicle, Park shows the many ways in which the Mormons were representative of their era, and in doing so elevates nineteenth century Mormon history into the American mainstream.HOST:  Rob MellonFEATURED DRINK:  Newman's Own Old Fashioned Roadside Virgin LemonadeBOOK:  Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontierhttps://www.amazon.com/Kingdom-Nauvoo-Religious-American-Frontier/dp/1631494864/ref=tmm_hrd_swatch_0?_encoding=UTF8&qid=1635697937&sr=8-1MUSIC:  Bones Forkhttps://bonesfork.com/

Missouri history is front and center this week on the KPL Podcast with our bicentennial celebration special! Jigisha and Ryan are joined by oral historian and host of the Our Missouri Podcast, Sean Rost. Join us for this chat about the state's origins, Lilburn Boggs, Daniel Boone's bones, and so much more! This is a can't miss episode! Have a topic you'd like us to explore? Comments? Please write to us at podcast@kirkwoodpubliclibrary.orgMissouri Historical SocietyRecommendations1. A History of Missouri by Louis Houck2. History of Missouri by David March3. Across Our Wide Missouri by Bob Priddy4. A History of the Ozarks by Brooks Blevins5. Prairie Fires: The American Dreams of Laura Ingalls Wilder by Caroline Fraser6. Kingdom of Nauvoo: the Rise and Fall of a Religious Empire on the American Frontier by Benjamin Park

How did Geluk Buddhism become the most widespread school of Tibetan Buddhism in Inner Asia and beyond? In Building a Religious Empire: Tibetan Buddhism, Bureaucracy, and the Rise of the Gelukpa (University of Pennsylvania Press, 2020), Brenton Sullivan reveals the compulsive efforts by Geluk lamas and "Buddhist bureaucrats" (bla dpon) in the early modern period to prescribe and control a proper way of living the life of a Buddhist monk and to define a proper way of administering the monastery.  Using monastic constitutions (bca' yig) and rare manuscripts dating primarily to the eighteenth century collected from research trips to Tibet and Mongolia, Sullivan shows that Geluk monasteries regulated scholastic curricula, liturgical sequences, financial protocols, and so on. These documents also appeal to notions of "impartiality" and "the common good," revealing a kind of preoccupation with rationalization and bureaucratic techniques normally associated with state-making. Sullivan points out that unlike with leaders of other schools of Tibetan Buddhism, Geluk lamas devoted an extraordinary amount of time to the institutional framework within which aspects of monastic life would take place. He argues in Building a Religious Empire that "this privileging of the monastic institution fostered a common religious identity that insulated it from nationalism along the lines of any specific religious leader, practice, or doctrine." Sullivan also reminds us that the remarkable success of Geluk Buddhism's spread to various places in Inner Asia can also be attributed to the mobility of monks and lamas, which "both ensured a degree of uniformity among Geluk monasteries and was facilitated by that uniformity." This mobility facilitated the creation of a system of overlapping networks and loyalties that collectively made up the Geluk school across Tibet and Mongolia. Mobility was also an important part of the Geluk lamas' administrative duties. Sullivan identifies that the Geluk school was "polycephalous," or "multi-headed," and "hydra-headed" at the same time, for it did not rely on a single lama or monastic seat for promoting and maintaining its teachings and organization but on a proliferation of such lamas in various monastic centers that are also regenerative.  Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices

How did Geluk Buddhism become the most widespread school of Tibetan Buddhism in Inner Asia and beyond? In Building a Religious Empire: Tibetan Buddhism, Bureaucracy, and the Rise of the Gelukpa (University of Pennsylvania Press, 2020), Brenton Sullivan reveals the compulsive efforts by Geluk lamas and "Buddhist bureaucrats" (bla dpon) in the early modern period to prescribe and control a proper way of living the life of a Buddhist monk and to define a proper way of administering the monastery.  Using monastic constitutions (bca' yig) and rare manuscripts dating primarily to the eighteenth century collected from research trips to Tibet and Mongolia, Sullivan shows that Geluk monasteries regulated scholastic curricula, liturgical sequences, financial protocols, and so on. These documents also appeal to notions of "impartiality" and "the common good," revealing a kind of preoccupation with rationalization and bureaucratic techniques normally associated with state-making. Sullivan points out that unlike with leaders of other schools of Tibetan Buddhism, Geluk lamas devoted an extraordinary amount of time to the institutional framework within which aspects of monastic life would take place. He argues in Building a Religious Empire that "this privileging of the monastic institution fostered a common religious identity that insulated it from nationalism along the lines of any specific religious leader, practice, or doctrine." Sullivan also reminds us that the remarkable success of Geluk Buddhism's spread to various places in Inner Asia can also be attributed to the mobility of monks and lamas, which "both ensured a degree of uniformity among Geluk monasteries and was facilitated by that uniformity." This mobility facilitated the creation of a system of overlapping networks and loyalties that collectively made up the Geluk school across Tibet and Mongolia. Mobility was also an important part of the Geluk lamas' administrative duties. Sullivan identifies that the Geluk school was "polycephalous," or "multi-headed," and "hydra-headed" at the same time, for it did not rely on a single lama or monastic seat for promoting and maintaining its teachings and organization but on a proliferation of such lamas in various monastic centers that are also regenerative.  Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

How did Geluk Buddhism become the most widespread school of Tibetan Buddhism in Inner Asia and beyond? In Building a Religious Empire: Tibetan Buddhism, Bureaucracy, and the Rise of the Gelukpa (University of Pennsylvania Press, 2020), Brenton Sullivan reveals the compulsive efforts by Geluk lamas and "Buddhist bureaucrats" (bla dpon) in the early modern period to prescribe and control a proper way of living the life of a Buddhist monk and to define a proper way of administering the monastery.  Using monastic constitutions (bca' yig) and rare manuscripts dating primarily to the eighteenth century collected from research trips to Tibet and Mongolia, Sullivan shows that Geluk monasteries regulated scholastic curricula, liturgical sequences, financial protocols, and so on. These documents also appeal to notions of "impartiality" and "the common good," revealing a kind of preoccupation with rationalization and bureaucratic techniques normally associated with state-making. Sullivan points out that unlike with leaders of other schools of Tibetan Buddhism, Geluk lamas devoted an extraordinary amount of time to the institutional framework within which aspects of monastic life would take place. He argues in Building a Religious Empire that "this privileging of the monastic institution fostered a common religious identity that insulated it from nationalism along the lines of any specific religious leader, practice, or doctrine." Sullivan also reminds us that the remarkable success of Geluk Buddhism's spread to various places in Inner Asia can also be attributed to the mobility of monks and lamas, which "both ensured a degree of uniformity among Geluk monasteries and was facilitated by that uniformity." This mobility facilitated the creation of a system of overlapping networks and loyalties that collectively made up the Geluk school across Tibet and Mongolia. Mobility was also an important part of the Geluk lamas' administrative duties. Sullivan identifies that the Geluk school was "polycephalous," or "multi-headed," and "hydra-headed" at the same time, for it did not rely on a single lama or monastic seat for promoting and maintaining its teachings and organization but on a proliferation of such lamas in various monastic centers that are also regenerative.  Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

How did Geluk Buddhism become the most widespread school of Tibetan Buddhism in Inner Asia and beyond? In Building a Religious Empire: Tibetan Buddhism, Bureaucracy, and the Rise of the Gelukpa (University of Pennsylvania Press, 2020), Brenton Sullivan reveals the compulsive efforts by Geluk lamas and "Buddhist bureaucrats" (bla dpon) in the early modern period to prescribe and control a proper way of living the life of a Buddhist monk and to define a proper way of administering the monastery.  Using monastic constitutions (bca' yig) and rare manuscripts dating primarily to the eighteenth century collected from research trips to Tibet and Mongolia, Sullivan shows that Geluk monasteries regulated scholastic curricula, liturgical sequences, financial protocols, and so on. These documents also appeal to notions of "impartiality" and "the common good," revealing a kind of preoccupation with rationalization and bureaucratic techniques normally associated with state-making. Sullivan points out that unlike with leaders of other schools of Tibetan Buddhism, Geluk lamas devoted an extraordinary amount of time to the institutional framework within which aspects of monastic life would take place. He argues in Building a Religious Empire that "this privileging of the monastic institution fostered a common religious identity that insulated it from nationalism along the lines of any specific religious leader, practice, or doctrine." Sullivan also reminds us that the remarkable success of Geluk Buddhism's spread to various places in Inner Asia can also be attributed to the mobility of monks and lamas, which "both ensured a degree of uniformity among Geluk monasteries and was facilitated by that uniformity." This mobility facilitated the creation of a system of overlapping networks and loyalties that collectively made up the Geluk school across Tibet and Mongolia. Mobility was also an important part of the Geluk lamas' administrative duties. Sullivan identifies that the Geluk school was "polycephalous," or "multi-headed," and "hydra-headed" at the same time, for it did not rely on a single lama or monastic seat for promoting and maintaining its teachings and organization but on a proliferation of such lamas in various monastic centers that are also regenerative.  Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

How did Geluk Buddhism become the most widespread school of Tibetan Buddhism in Inner Asia and beyond? In Building a Religious Empire: Tibetan Buddhism, Bureaucracy, and the Rise of the Gelukpa (University of Pennsylvania Press, 2020), Brenton Sullivan reveals the compulsive efforts by Geluk lamas and "Buddhist bureaucrats" (bla dpon) in the early modern period to prescribe and control a proper way of living the life of a Buddhist monk and to define a proper way of administering the monastery.  Using monastic constitutions (bca' yig) and rare manuscripts dating primarily to the eighteenth century collected from research trips to Tibet and Mongolia, Sullivan shows that Geluk monasteries regulated scholastic curricula, liturgical sequences, financial protocols, and so on. These documents also appeal to notions of "impartiality" and "the common good," revealing a kind of preoccupation with rationalization and bureaucratic techniques normally associated with state-making. Sullivan points out that unlike with leaders of other schools of Tibetan Buddhism, Geluk lamas devoted an extraordinary amount of time to the institutional framework within which aspects of monastic life would take place. He argues in Building a Religious Empire that "this privileging of the monastic institution fostered a common religious identity that insulated it from nationalism along the lines of any specific religious leader, practice, or doctrine." Sullivan also reminds us that the remarkable success of Geluk Buddhism's spread to various places in Inner Asia can also be attributed to the mobility of monks and lamas, which "both ensured a degree of uniformity among Geluk monasteries and was facilitated by that uniformity." This mobility facilitated the creation of a system of overlapping networks and loyalties that collectively made up the Geluk school across Tibet and Mongolia. Mobility was also an important part of the Geluk lamas' administrative duties. Sullivan identifies that the Geluk school was "polycephalous," or "multi-headed," and "hydra-headed" at the same time, for it did not rely on a single lama or monastic seat for promoting and maintaining its teachings and organization but on a proliferation of such lamas in various monastic centers that are also regenerative.  Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

How did Geluk Buddhism become the most widespread school of Tibetan Buddhism in Inner Asia and beyond? In Building a Religious Empire: Tibetan Buddhism, Bureaucracy, and the Rise of the Gelukpa (University of Pennsylvania Press, 2020), Brenton Sullivan reveals the compulsive efforts by Geluk lamas and "Buddhist bureaucrats" (bla dpon) in the early modern period to prescribe and control a proper way of living the life of a Buddhist monk and to define a proper way of administering the monastery.  Using monastic constitutions (bca' yig) and rare manuscripts dating primarily to the eighteenth century collected from research trips to Tibet and Mongolia, Sullivan shows that Geluk monasteries regulated scholastic curricula, liturgical sequences, financial protocols, and so on. These documents also appeal to notions of "impartiality" and "the common good," revealing a kind of preoccupation with rationalization and bureaucratic techniques normally associated with state-making. Sullivan points out that unlike with leaders of other schools of Tibetan Buddhism, Geluk lamas devoted an extraordinary amount of time to the institutional framework within which aspects of monastic life would take place. He argues in Building a Religious Empire that "this privileging of the monastic institution fostered a common religious identity that insulated it from nationalism along the lines of any specific religious leader, practice, or doctrine." Sullivan also reminds us that the remarkable success of Geluk Buddhism's spread to various places in Inner Asia can also be attributed to the mobility of monks and lamas, which "both ensured a degree of uniformity among Geluk monasteries and was facilitated by that uniformity." This mobility facilitated the creation of a system of overlapping networks and loyalties that collectively made up the Geluk school across Tibet and Mongolia. Mobility was also an important part of the Geluk lamas' administrative duties. Sullivan identifies that the Geluk school was "polycephalous," or "multi-headed," and "hydra-headed" at the same time, for it did not rely on a single lama or monastic seat for promoting and maintaining its teachings and organization but on a proliferation of such lamas in various monastic centers that are also regenerative.  Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

How did Geluk Buddhism become the most widespread school of Tibetan Buddhism in Inner Asia and beyond? In Building a Religious Empire: Tibetan Buddhism, Bureaucracy, and the Rise of the Gelukpa (University of Pennsylvania Press, 2020), Brenton Sullivan reveals the compulsive efforts by Geluk lamas and "Buddhist bureaucrats" (bla dpon) in the early modern period to prescribe and control a proper way of living the life of a Buddhist monk and to define a proper way of administering the monastery.  Using monastic constitutions (bca' yig) and rare manuscripts dating primarily to the eighteenth century collected from research trips to Tibet and Mongolia, Sullivan shows that Geluk monasteries regulated scholastic curricula, liturgical sequences, financial protocols, and so on. These documents also appeal to notions of "impartiality" and "the common good," revealing a kind of preoccupation with rationalization and bureaucratic techniques normally associated with state-making. Sullivan points out that unlike with leaders of other schools of Tibetan Buddhism, Geluk lamas devoted an extraordinary amount of time to the institutional framework within which aspects of monastic life would take place. He argues in Building a Religious Empire that "this privileging of the monastic institution fostered a common religious identity that insulated it from nationalism along the lines of any specific religious leader, practice, or doctrine." Sullivan also reminds us that the remarkable success of Geluk Buddhism's spread to various places in Inner Asia can also be attributed to the mobility of monks and lamas, which "both ensured a degree of uniformity among Geluk monasteries and was facilitated by that uniformity." This mobility facilitated the creation of a system of overlapping networks and loyalties that collectively made up the Geluk school across Tibet and Mongolia. Mobility was also an important part of the Geluk lamas' administrative duties. Sullivan identifies that the Geluk school was "polycephalous," or "multi-headed," and "hydra-headed" at the same time, for it did not rely on a single lama or monastic seat for promoting and maintaining its teachings and organization but on a proliferation of such lamas in various monastic centers that are also regenerative.  Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

How did Geluk Buddhism become the most widespread school of Tibetan Buddhism in Inner Asia and beyond? In Building a Religious Empire: Tibetan Buddhism, Bureaucracy, and the Rise of the Gelukpa (University of Pennsylvania Press, 2020), Brenton Sullivan reveals the compulsive efforts by Geluk lamas and "Buddhist bureaucrats" (bla dpon) in the early modern period to prescribe and control a proper way of living the life of a Buddhist monk and to define a proper way of administering the monastery.  Using monastic constitutions (bca' yig) and rare manuscripts dating primarily to the eighteenth century collected from research trips to Tibet and Mongolia, Sullivan shows that Geluk monasteries regulated scholastic curricula, liturgical sequences, financial protocols, and so on. These documents also appeal to notions of "impartiality" and "the common good," revealing a kind of preoccupation with rationalization and bureaucratic techniques normally associated with state-making. Sullivan points out that unlike with leaders of other schools of Tibetan Buddhism, Geluk lamas devoted an extraordinary amount of time to the institutional framework within which aspects of monastic life would take place. He argues in Building a Religious Empire that "this privileging of the monastic institution fostered a common religious identity that insulated it from nationalism along the lines of any specific religious leader, practice, or doctrine." Sullivan also reminds us that the remarkable success of Geluk Buddhism's spread to various places in Inner Asia can also be attributed to the mobility of monks and lamas, which "both ensured a degree of uniformity among Geluk monasteries and was facilitated by that uniformity." This mobility facilitated the creation of a system of overlapping networks and loyalties that collectively made up the Geluk school across Tibet and Mongolia. Mobility was also an important part of the Geluk lamas' administrative duties. Sullivan identifies that the Geluk school was "polycephalous," or "multi-headed," and "hydra-headed" at the same time, for it did not rely on a single lama or monastic seat for promoting and maintaining its teachings and organization but on a proliferation of such lamas in various monastic centers that are also regenerative.  Daigengna Duoer is a Ph.D. student at the Religious Studies Department, University of California, Santa Barbara. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

[Page 1]Review of Benjamin E. Park, Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontier (New York City: Liveright Publishing, 2020). 336 pages. $28.95 (hardback). Abstract: Benjamin Park recently wrote a substantive revisionist history of Nauvoo, Illinois, the one-time Church capital under the leadership of Joseph Smith, Jr. This article serves as a critical review […] The post A Uni-Dimensional Picture of a Multi-Faceted Nauvoo Community first appeared on The Interpreter Foundation.

Is the USA a democracy, a nascent theocracy, or a mobocracy?  Perhaps it's all of those things and all at the same time.   The Nauvoo experience gives us a strong sense of the unsettled ideological, economic and religious arguments that remain unresolved in the United States.  Powder Keg is what the United States feels like in 2020, and after reading Kingdom of Nauvo that covers a short period of American religious history between 1839-1846, this book brings some of these centuries-old quandaries about America into perspective. Faith and violence are twinned in this remarkable telling of a doomed social and theocratic experiment to find a religious utopia under the leadership of the Joseph Smith.   Plodding and boring this story is not.    

Violence Between India's Hindus and Muslims Is Escalating, But It's Not New (0:32)Guest: Aatish Taseer, Reporter, “In Search of India's Soul” on Al Jazeera, Author of “Twice Born,” “The Way Things Were,” “Stranger to History”While President Trump was dining with India's Prime Minister in New Delhi last week, violence between Muslims and Hindus turned into three days of riots on the streets of India's capital. Homes, businesses and cars were set on fire. More than 40 people died and hundreds were injured. Police are accused of aiding the rioters who were targeting Muslims, or looking the other way. It was the deadliest such violence Delhi has seen in decades, but just the latest in a worrisome escalation of religious tension in India.  Making Bees Family Friendly (20:58)Candace Fleming, Author, Eric Rohmann, Illustrator “Honeybee: The Busy Life of Apis Mellifera”Bees pollinate a lot of our food. And they're in decline for a lot of reasons. So we're supposed to be nice to bees. But when one comes buzzing around you or your kid, how are you supposed to fight that panicky urge to swat – or squash?  Maybe start by taking in a gorgeous new picture book called “Honeybee.” After More Than a Century, Congress Makes Lynching a Federal Crime (37:06)Guest: Tameka Bradley Hobbs, Ph.D., Professor of History at Florida Memorial University, Author of “Democracy Abroad, Lynching at Home”A measure to making lynching a federal crime has finally passed Congress, after more than a century of failed attempts. President Trump is expected to sign the law and advocates say it's an important symbolic step toward justice for the more than 4,000 victims of lynching – most of them African Americans. The vast majority of those murders went unpunished. And they weren't all in the South. The Apple Seed (50:38)Guest: Sam Payne, Host of The Apple SeedThe power of storytelling, and how this weekend's Daylight Savings promted a story from Sam's childhood. Some People Consistently Buy Products That Fail (59:44)Guest: Duncan Simester Is a Professor of Marketing at the MIT Sloan School of Management, Where He Holds the NTU Chair in Management Science. His Recent 2019 Study Is Titled “The Surprising Breadth of Harbingers of Failure.”There's this frustrating thing that keeps happening to me at Trader Joe's: I'll discover a treat I really like and then one day I can't find it on the shelf and I ask the clerk when it'll be back in stock and the answer is – “Oh, that was discontinued. Nobody liked it.” One time it was these dried mangos covered in spicy chili powder and dipped in dark chocolate. They were so good, but a little weird, so I get maybe they weren't a huge seller. But another time it was potato chips dipped in chocolate – I mean who doesn't like salty, crunchy and chocolatey? Marketing researchers at the MIT Sloan School of Management have come up with a name for people like me who systematically pick losing products – “harbingers of failure.” When Democracy Failed to Protect Religious Minorities in the 1830's, the Mormons Hatched a Dramatic Plan (1:14:57)Guest: Benjamin Park, PhD, Assistant Professor of History, Sam Houston State University, Author of “Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontier”Americans are so divided today over politics and culture and race and religion, that you'll sometimes hear comparisons to the Civil War era. That's an exaggeration. Yes, our disagreements run deep, but Americans today are not seriously discussing our democratic system as a “failed experiment” or arguing that we should scrap the Constitution. Roll back the clock a century and a half, and there were widespread, serious doubts about whether the Founding Fathers had got it right.

Compared to the Puritans, Mormons have rarely gotten their due, treated as fringe cultists at best or marginalized as polygamists unworthy of serious examination at worst. In Kingdom of Nauvoo, the historian Benjamin E. Park excavates the brief life of a lost Mormon city, and in the process demonstrates that the Mormons are, in fact, essential to understanding American history writ large. Drawing on newly available sources from the LDS Church―sources that had been kept unseen in Church archives for 150 years―Park recreates one of the most dramatic episodes of the 19th century frontier. Founded in Western Illinois in 1839 by the Mormon prophet Joseph Smith and his followers, Nauvoo initially served as a haven from mob attacks the Mormons had endured in neighboring Missouri, where, in one incident, seventeen men, women, and children were massacred, and where the governor declared that all Mormons should be exterminated. In the relative safety of Nauvoo, situated on a hill and protected on three sides by the Mississippi River, the industrious Mormons quickly built a religious empire; at its peak, the city surpassed Chicago in population, with more than 12,000 inhabitants. The Mormons founded their own army, with Smith as its general; established their own courts; and went so far as to write their own constitution, in which they declared that there could be no separation of church and state, and that the world was to be ruled by Mormon priests.This experiment in religious utopia, however, began to unravel when gentiles in the countryside around Nauvoo heard rumors of a new Mormon marital practice. More than any previous work, Kingdom of Nauvoo pieces together the haphazard and surprising emergence of Mormon polygamy, and reveals that most Mormons were not participants themselves, though they too heard the rumors, which said that Joseph Smith and other married Church officials had been “sealed” to multiple women. Evidence of polygamy soon became undeniable, and non-Mormons reacted with horror, as did many Mormons―including Joseph Smith's first wife, Emma Smith, a strong-willed woman who resisted the strictures of her deeply patriarchal community and attempted to save her Church, and family, even when it meant opposing her husband and prophet.A raucous, violent, character-driven story, Kingdom of Nauvoo raises many of the central questions of American history, and even serves as a parable for the American present. How far does religious freedom extend? Can religious and other minority groups survive in a democracy where the majority dictates the law of the land? The Mormons of Nauvoo, who initially believed in the promise of American democracy, would become its strongest critics. Throughout his absorbing chronicle, Park shows the many ways in which the Mormons were representative of their era, and in doing so elevates nineteenth-century Mormon history into the American mainstream.-Benjamin E. Park is an assistant professor of history at Sam Houston State University. He received his Ph.D. in History from the University of Cambridge and is the author of American Nationalisms: Imagining Union in the Age of Revolutions, 1783-1833 and Kingdom of Nauvoo: The Rise and Fall of a Religious Empire on the American Frontier. He has also written for the Washington Post, Newsweek, and the Houston Chronicle, and lives in Conroe, Texas.