Out of obscurity mormonism since 19451/13/2024 In their initial project with women in the Yunnan counties of Chenjang and Luliang in China, Wang and Burris argued that photographs could become powerful tools ‘to furnish evidence and to promote an effective, participatory means of sharing expertise and knowledge’ which could be utilised as potential catalysts for change within communities (1997:369). The qualitative method they outlined proposed that cameras should be given to people so that they could document their realities, engage in critical reflection, and advocate for change (Wang, 1999 Wang and Redwood-Jones, 2001). In 1997 Wang and Burris published a seminal paper in which they elucidated a visual research methodology, which has become widely known as ‘photovoice’. Through public preaching and teaching, the deployment of psychological approaches to “cure” homosexuality, and political activism against equal rights for women and same-sex marriage, Mormon leaders hoped to manage sexuality and faith for those who have strayed from heteronormativity. While queer theorists have built an ethics and politics based on celebrating such sexual fluidity, LDS leaders view it as a source of anxiety and a tool for the shaping of a heterosexual social order. As Petrey details, LDS leaders have embraced the idea of fixed identities representing a natural and divine order, but their teachings also acknowledge that sexual difference is persistently contingent and unstable. His challenging conclusion is that Mormonism is conflicted between ontologies of gender essentialism and gender fluidity, illustrating a broader tension in the history of sexuality in modernity itself. Drawing on deep archival research, Petrey situates LDS doctrines in gender theory and American religious history since World War II. Petrey’s trenchant history takes a landmark step forward in documenting and theorizing about Latter-day Saints (LDS) teachings on gender, sexual difference, and marriage. Women from contexts with emphasis on traditional gender roles may be drawn to computational fields if they see opportunities for flexible positions. Increasing early exposure to coding may increase women's representation and sense of belonging in computational fields. This hurt the women’s sense of belonging, as did having few female peers. Men were more likely to report early exposure to their major field, and women noted feeling behind without those early experiences. Most students described pressures stemming from traditional gender roles as they chose their major, but specific pressures differed by gender. We used inductive thematic analysis that included iterative readings of interview transcripts, line-by-line coding, and final theme selection. We conducted semi-structured interviews of nineteen students from computer science or bioinformatics courses. We were particularly interested in students adjacent to computer science and differences by gender. We investigated the complexities that influence students’ major choice and their sense of belonging. A better understanding of the barriers that keep women out of computational fields will help overcome those barriers to create a more diverse workforce. While biology has strong female representation, computer science is the least gender equitable of the STEM fields. The domestic space then becomes instrumental in providing space for more nuanced, complex gender constructs that accommodate Mormon beliefs, cultural context and secular notions of gender without destabilising the institutional structure. Simultaneously, in conceptualising a gender role, the guardian of the family, I show the ways that European Latter-day Saint women are providing, protecting and nurturing their families. Looking at the implementation of ‘Come, Follow Me’ of sacralising of the home as a gendered practice, there appears to be reinforcing the primacy of the domestic space in the reproduction of religious practices and doctrinal instruction. This article draws upon the lived religion of Latter-day Saint women in Sweden, Greece and England to understand how they negotiate gender in their homes. In a religion where Church leaders still defend the idealised family structure of a stay-at-home mother and a father as the provider, the renewed emphasis on the domestic sphere as the site for Church teaching could also reinforce traditional Mormon gender roles. Instead, members were now asked to engage with ‘home-centred, church-supported’ religious instruction using the Church materials ‘Come, Follow Me’. Nelson informed members of the Church of Jesus Christ of Latter-day Saints that the Church teaching curriculum would shift focus away from lessons taught on Sunday.
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