The United States was not founded on the Utopian ideals found in More’s Utopia, because The Federalist papers show that our Founding Fathers persuaded Americans to support The Constitution and they did not simply inform them of The Constitution. Although the Founding Fathers approved of the Constitution they felt obligated to persuade the American people. They took it to the public to be possibly be rejected, and used persuasion to ensure that it was accepted.
The Federalist Papers began the tradition of using logic to persuaded the American vote. Imagine, if no American citizen knew about the health care plan and it were only discussed by Representatives. One day newspapers informed us of a new health care plan we have never heard of, and that it would shortly be put into law simply because the Senate and House ratified it. As Americans this seems wrong because we expect our Representatives to persuaded us before they make a choice. Our political system is based on the art of persuasion. The Federalist Papers are evidence that the authors of the constitution believed in the very real and very powerful art of persuasion to citizens they felt were educated enough to make an informed choice.
Utopia is based on informing it’s citizens and not persuading them. The government informs citizens about matters such as clothing, jewelry, food, education, occupation, were you live, and how long you will live there. Throughout the entire book I don’t think persuasion is mentioned once. It seems that Utopians just are Utopians without any convincing necessary. Even in section discussion elections there is no mention of debates, campaigning, or newspaper articles. None of the Utopian representatives appear to feel any obligated to persuaded the citizens for their vote. The distinction between More’s Utopia and Madison’s Constitution is The Federalist papers; in the United States we expect to be persuaded and not merely informed.
Friday, February 26, 2010
Thursday, February 25, 2010
get out of that chair
I consider myself relatively healthy. The last few years health has been a big conversation in my family. I am the youngest of nine siblings and everyone seems to be on the lookout for the perfect health plan. When I did come to college I was pretty health conscious. I have never been over weight, and I live a relatively active lifestyle. My current goal is twenty minutes every day, and I am taking a technique dance class three times a week for an hour and a half. When it comes to diet I eat fruits and vegetables, and I don’t eat a lot of meat. Of course I feel like there is room for improvement in my diet and exercise lifestyle, and the lecture gave me realistic motivation to improve and continue living in a healthy lifestyle.
For starters I am thankful that I don’t want to be a doctor, because the video of the people taking all of the man’s fat in his blood system was just about enough to make me want to start the starvation diet. I remember one time my friend and I were eating a piece of cake. She put a huge scoop of frosting on her spoon and said imagine all of this going through your blood. I gagged. It was the same feeling today, and I felt acutely aware of how false the idea that what goes into my body comes out. Rarely do I stop to ponder how what I consume goes into my veins, heart, and organs. During the clip I wondered what my insides look like now, but I spend most of the time wondering what my insides will look like in fifty years. Health is a lifelong processes, and what I consume now will influence my future. So not only should I avoid eating chocolate cake every day, but I should eat foods that will help to clean and maintain my body.
I liked the quote that “Life is an athletic event and everyday is a game,” because it made health seem more fun. What is the purpose of exercising… so you don’t die. That sounds motivational, but not really fun; I mean I don’t imagine someone saying that with a party hat on and streamers. The idea that life is a game though, and that I should stay in physical shape to keep playing gives more than just motivation but expectation to what type of healthy lifestyle I want to be living. I enjoyed this quote and plan to use it because I want to be an active and involved player in the game of life, and in order to do that I realize that I have to have active and involved training. Consequently my exercise plan will be based on my high expectations to be an active member of the game of life.
For starters I am thankful that I don’t want to be a doctor, because the video of the people taking all of the man’s fat in his blood system was just about enough to make me want to start the starvation diet. I remember one time my friend and I were eating a piece of cake. She put a huge scoop of frosting on her spoon and said imagine all of this going through your blood. I gagged. It was the same feeling today, and I felt acutely aware of how false the idea that what goes into my body comes out. Rarely do I stop to ponder how what I consume goes into my veins, heart, and organs. During the clip I wondered what my insides look like now, but I spend most of the time wondering what my insides will look like in fifty years. Health is a lifelong processes, and what I consume now will influence my future. So not only should I avoid eating chocolate cake every day, but I should eat foods that will help to clean and maintain my body.
I liked the quote that “Life is an athletic event and everyday is a game,” because it made health seem more fun. What is the purpose of exercising… so you don’t die. That sounds motivational, but not really fun; I mean I don’t imagine someone saying that with a party hat on and streamers. The idea that life is a game though, and that I should stay in physical shape to keep playing gives more than just motivation but expectation to what type of healthy lifestyle I want to be living. I enjoyed this quote and plan to use it because I want to be an active and involved player in the game of life, and in order to do that I realize that I have to have active and involved training. Consequently my exercise plan will be based on my high expectations to be an active member of the game of life.
What is the perfect race
Joy Marie Prior
14 January 2009
Sociology 112
Section 4
Homework #5
Question #1
This past semester I joined the Pow Wow hoop club, and I am preparing to perform with the Native American hoop dancing club. It has really been a good experience for me to not only learn more about cultural diversity, but I have become more curious and conscious about the very subject talked about in Chapter 5 of race and social class. While reading Worlds Apart most of my connections related back to my experiences learning hoop and what I have observed there.
I found that I agree with that statement on page 112 “Further, color, the favorite racial marker in the United States, doesn‘t correlate with much else.” My roommate has black hair, she is of European decent, but she has black hair. Instantly it seemed like she fit into the crowd of the Native American members. When we introduced ourselves most people asked my roommate what tribe she was from, but when they did not ask me (with my pale skin, blond hair, and blue eyes) about my heritage. I was simply categorized as being white.
The racial subcategories within established racial categories that Sernau tries to clarify in his Hispanic American section interested me. Although I was just “white” many of the ‘getting to know you’ questions people asked each other revolved around what tribe people were from. This idea of subcategories in a race became even more apparent as we started the habit of having one person introduce themselves at the beginning of practice and their heritage. Many of the dancers are from different tribes, and they take pride in which tribe they are apart of. Unfortunately, most of the time I don’t recognize the tribal names or their origins. As I thought about this idea further I compared tribal names to something I am more familiar with. When my friend from Spanish Fork Utah says, “I am of Swedish decent,” I don’t put them into the same “white” category as myself, because I am of Irish decent.
The realization that race is solidly based on color has never struck me so hard. I think that Sernau sadly puts it well when he says on page 112, “Race is a social construction, not a biological fact.” I will forever be apart of the “white” category solidly because of my coloring, and not because of my heritage or back ground. In every history class I have always considered myself apart of the people who suppressed the slaves, when in actuality my ancestors had not even crossed the ocean yet. My people are the ones who came across with Christopher Columbus, but my ancestors did not even speak the same language as Christopher Columbus. The one that currently disturbs me is that my people are the ones who moved the Native American nations from worthless reservation to worthless reservation.
During practice heritage is the hot word, and not race. The closer we become the more I hear myself use words like Navajo, Hopi, and Cherokee. Not only that but I also hear myself as being called Irish. I remember when I was talking to Laviata one time and she told me how insulted she gets when people call her Chinese, because she is defiantly not Chinese she is a Native American. Could it simply be because as in Worlds Apart mentions everyone wants to be Indian now. The line that sticks out to me is from page 112, “Societies have created racial divisions in attempts to categorize the range of human physical diversity,” because race in all of it’s complexity and misinterpretations it is still used to put people into groups that they feel they can identify with, or more specifically races that they want other people to associate them with.
At the heart of the debate seems to be more the legacy that particular race left behind, and not the actual physical appearance. I truly think that the two edged legacy “white” has is privilege and suppressor. For example I know that when people ask me for my nationality don’t say white because that automatically makes me feel like I am a slave owner. I say that I am Irish, even though I have more English blood in me than Irish. Embarrassed slightly I admit that I want to be associated with a lighthearted, celebrating, red haired, hospitable stereotype. It does not seem enough to be just ‘white’ any more, but you have to have some other nationality to go with it. Preferably a nationality that ‘whites’ suppressed, enslaved, or discriminated against.
14 January 2009
Sociology 112
Section 4
Homework #5
Question #1
This past semester I joined the Pow Wow hoop club, and I am preparing to perform with the Native American hoop dancing club. It has really been a good experience for me to not only learn more about cultural diversity, but I have become more curious and conscious about the very subject talked about in Chapter 5 of race and social class. While reading Worlds Apart most of my connections related back to my experiences learning hoop and what I have observed there.
I found that I agree with that statement on page 112 “Further, color, the favorite racial marker in the United States, doesn‘t correlate with much else.” My roommate has black hair, she is of European decent, but she has black hair. Instantly it seemed like she fit into the crowd of the Native American members. When we introduced ourselves most people asked my roommate what tribe she was from, but when they did not ask me (with my pale skin, blond hair, and blue eyes) about my heritage. I was simply categorized as being white.
The racial subcategories within established racial categories that Sernau tries to clarify in his Hispanic American section interested me. Although I was just “white” many of the ‘getting to know you’ questions people asked each other revolved around what tribe people were from. This idea of subcategories in a race became even more apparent as we started the habit of having one person introduce themselves at the beginning of practice and their heritage. Many of the dancers are from different tribes, and they take pride in which tribe they are apart of. Unfortunately, most of the time I don’t recognize the tribal names or their origins. As I thought about this idea further I compared tribal names to something I am more familiar with. When my friend from Spanish Fork Utah says, “I am of Swedish decent,” I don’t put them into the same “white” category as myself, because I am of Irish decent.
The realization that race is solidly based on color has never struck me so hard. I think that Sernau sadly puts it well when he says on page 112, “Race is a social construction, not a biological fact.” I will forever be apart of the “white” category solidly because of my coloring, and not because of my heritage or back ground. In every history class I have always considered myself apart of the people who suppressed the slaves, when in actuality my ancestors had not even crossed the ocean yet. My people are the ones who came across with Christopher Columbus, but my ancestors did not even speak the same language as Christopher Columbus. The one that currently disturbs me is that my people are the ones who moved the Native American nations from worthless reservation to worthless reservation.
During practice heritage is the hot word, and not race. The closer we become the more I hear myself use words like Navajo, Hopi, and Cherokee. Not only that but I also hear myself as being called Irish. I remember when I was talking to Laviata one time and she told me how insulted she gets when people call her Chinese, because she is defiantly not Chinese she is a Native American. Could it simply be because as in Worlds Apart mentions everyone wants to be Indian now. The line that sticks out to me is from page 112, “Societies have created racial divisions in attempts to categorize the range of human physical diversity,” because race in all of it’s complexity and misinterpretations it is still used to put people into groups that they feel they can identify with, or more specifically races that they want other people to associate them with.
At the heart of the debate seems to be more the legacy that particular race left behind, and not the actual physical appearance. I truly think that the two edged legacy “white” has is privilege and suppressor. For example I know that when people ask me for my nationality don’t say white because that automatically makes me feel like I am a slave owner. I say that I am Irish, even though I have more English blood in me than Irish. Embarrassed slightly I admit that I want to be associated with a lighthearted, celebrating, red haired, hospitable stereotype. It does not seem enough to be just ‘white’ any more, but you have to have some other nationality to go with it. Preferably a nationality that ‘whites’ suppressed, enslaved, or discriminated against.
Wednesday, February 17, 2010
Joy Prior
Andrea McAllister
Contemporary 240R
My point is looking a lot better, and I have it much more turned out. I can tell because the point does not simply end with my toe, but I can see it turning out my entire leg.
I do a good job on the warm up of mixing up my skip, and there is a greater diversity for the skip than for most of the other moves I make such as the run and the walk.
Sometimes I make my run look very similar to my walk, and I should mix that up a little more. I think that if I explore making my run fast but smooth I can experiment with a wider range of movements.
Although my arms are more in step then they were last time I watched myself I need to focus on sending energy out of my arms. There are times when my wrists are bent and my hands are just hanging out around my side. I think that if I continue to pull the energy out through my arms I will be able to have a better looking arms. There are a few times like when we stretch across sideways and I really do pull my arm out more. I noticed that at the times that I pull through my arms my core is more steady, and there is a lot more strength through out my entire body.
I need to remember to pull my body up on the turn and not to simply send my weight around in a circle. I can tell that I am not pulling my core up because when I come out of the turn I am wobbling a little, and I do not look strong. I am also hopping some on my straight leg (which is not entirely straight). I think that to fix this I will start with two things I will straighten my leg more and pull up through my core, by flexing and controlling my core muscles.
Timing, really I need to count, because I am always a half a count off, and not that counting is our main focus right now I can tell that simply counting inside my head would help me to control my movements more. It would also help me to do the sequences in order, and that would in turn help me to have better control of what I am doing and more specifically when I am moving.
I need to get my leg straight on the leap, my back leg. I need to send my focus on stretching that back leg, and then pulling it behind me. I plan to do this by thinking about pulling my leg straight instead of thinking that I need to get more height.
Andrea McAllister
Contemporary 240R
My point is looking a lot better, and I have it much more turned out. I can tell because the point does not simply end with my toe, but I can see it turning out my entire leg.
I do a good job on the warm up of mixing up my skip, and there is a greater diversity for the skip than for most of the other moves I make such as the run and the walk.
Sometimes I make my run look very similar to my walk, and I should mix that up a little more. I think that if I explore making my run fast but smooth I can experiment with a wider range of movements.
Although my arms are more in step then they were last time I watched myself I need to focus on sending energy out of my arms. There are times when my wrists are bent and my hands are just hanging out around my side. I think that if I continue to pull the energy out through my arms I will be able to have a better looking arms. There are a few times like when we stretch across sideways and I really do pull my arm out more. I noticed that at the times that I pull through my arms my core is more steady, and there is a lot more strength through out my entire body.
I need to remember to pull my body up on the turn and not to simply send my weight around in a circle. I can tell that I am not pulling my core up because when I come out of the turn I am wobbling a little, and I do not look strong. I am also hopping some on my straight leg (which is not entirely straight). I think that to fix this I will start with two things I will straighten my leg more and pull up through my core, by flexing and controlling my core muscles.
Timing, really I need to count, because I am always a half a count off, and not that counting is our main focus right now I can tell that simply counting inside my head would help me to control my movements more. It would also help me to do the sequences in order, and that would in turn help me to have better control of what I am doing and more specifically when I am moving.
I need to get my leg straight on the leap, my back leg. I need to send my focus on stretching that back leg, and then pulling it behind me. I plan to do this by thinking about pulling my leg straight instead of thinking that I need to get more height.
Joy Marie Prior
12 February 2010
Sociology 112
Section 4
Homework #4
Question #1
In the United States over 1/3 of the wealth is in the top 1% of the population. Some of the reasons suggested for the distribution of wealth in the United States is investments. The upper class does not simply have a high income, and in some cases it would appear that their actual income is driven from their investments. The example in the book was on page 89 when the author lists ‘corporate stars’ and their personal wealth “$67 million” to Anthony O’Reilly. It is important to consider more than just income when discussing wealth. I can see clearer now how the wealthy stay wealthy, because Anthony O’Reilly’s one year income is enough to keep me happy for my entire life, and if I made that every year what else would I be able to do but to invest it and pass it on to my children because I could reasonably never spend that much in one year. Another ’corporate star’ mentioned on page 89 that really stuck out to me was “Nike’s Phil Knight, who by some estimates regularly receives more compensation than all of this Indonesian workers’ wages combined.”
While I was thinking about the ridicules amount of money this I realized that one of the contributing factors of the high class division in the United States is Globalization. The focus of this passage was to emphasize Phil Knight has a ton of money, but the other part of this quote is that he is paying his Indonesian workers. Notice that he is not paying his Texan, Ohio, or Nevada workers, but specifically his Indonesian workers. Much of the upper class have their labor done outside of the United States and so the money is not going back into the United States people. Not only is the money not going to the American people, but the jobs are not going to the American people. One of the contributing factors to the greater division between the upper and lower class is that the upper class is no longer employing the lower class, because they have international employment.
This was a really shocking chapter for me. On and off I think back to the first day of class when we discussed what we are going to do with our college education to help those around us, and while I was reading this chapter I realized that I am on my way to the top class of the United States social structure. Not that I am there, because I don’t have investments, no one is going to leave me an inheritance, and I have no assets. I am getting a prestige university education though, and automatically that puts me in at least the upper-middle class. It was a little intimidating for me to recognize that I will not always be living off Western Family Mac and Chess. The intimidating fact was not the money, because it is hard for me to imagine that much money. For me the intimidating idea was that I have even with out investments, inheritance, or assets my life can progress because I have opportunity. That made me feel responsible to bring opportunity to others. I can not give people investments, inheritance, or assets, but I can help people to find opportunities.
12 February 2010
Sociology 112
Section 4
Homework #4
Question #1
In the United States over 1/3 of the wealth is in the top 1% of the population. Some of the reasons suggested for the distribution of wealth in the United States is investments. The upper class does not simply have a high income, and in some cases it would appear that their actual income is driven from their investments. The example in the book was on page 89 when the author lists ‘corporate stars’ and their personal wealth “$67 million” to Anthony O’Reilly. It is important to consider more than just income when discussing wealth. I can see clearer now how the wealthy stay wealthy, because Anthony O’Reilly’s one year income is enough to keep me happy for my entire life, and if I made that every year what else would I be able to do but to invest it and pass it on to my children because I could reasonably never spend that much in one year. Another ’corporate star’ mentioned on page 89 that really stuck out to me was “Nike’s Phil Knight, who by some estimates regularly receives more compensation than all of this Indonesian workers’ wages combined.”
While I was thinking about the ridicules amount of money this I realized that one of the contributing factors of the high class division in the United States is Globalization. The focus of this passage was to emphasize Phil Knight has a ton of money, but the other part of this quote is that he is paying his Indonesian workers. Notice that he is not paying his Texan, Ohio, or Nevada workers, but specifically his Indonesian workers. Much of the upper class have their labor done outside of the United States and so the money is not going back into the United States people. Not only is the money not going to the American people, but the jobs are not going to the American people. One of the contributing factors to the greater division between the upper and lower class is that the upper class is no longer employing the lower class, because they have international employment.
This was a really shocking chapter for me. On and off I think back to the first day of class when we discussed what we are going to do with our college education to help those around us, and while I was reading this chapter I realized that I am on my way to the top class of the United States social structure. Not that I am there, because I don’t have investments, no one is going to leave me an inheritance, and I have no assets. I am getting a prestige university education though, and automatically that puts me in at least the upper-middle class. It was a little intimidating for me to recognize that I will not always be living off Western Family Mac and Chess. The intimidating fact was not the money, because it is hard for me to imagine that much money. For me the intimidating idea was that I have even with out investments, inheritance, or assets my life can progress because I have opportunity. That made me feel responsible to bring opportunity to others. I can not give people investments, inheritance, or assets, but I can help people to find opportunities.
Joy Prior
When I first came to Brigham Young University I was like most freshmen, shocked. I was shocked with how much my professors expected of me, how grand the buildings were, and I honestly remember wondering how on earth so many intelligent people could fit into such a small space. Although I feel like I truly embraced the wave of new experiences there were three organizations: Adopt and Grandma, Pow Wow, and the Kennedy Center Field Study group that I am exceptionally grateful I became a part of on campus.
My adopted grandmother Clara has become one of my close friends. It started when my roommate needed to accumulate community service hours for American Heritage class credit. She wanted to visit the old folk’s home, and seeing as she does not have a car she convinced me it would be a good idea if I drove her. Why not? I thought to myself, community service once a week cannot be so bad. Now, five months latter I feel like it would be insulting to call visiting Clara ‘community service’, because our visits mean so much to me. Clara is my friend, and unlike most the people I talk to on a day to day bases she is not stressed about tests, is not looking for a date on Friday night, and she is not complaining about a professor. I visit Clara at least once a week for an hour or so. The doctor thinks that I am her granddaughter, but Clara and I keep it our little secret that I am just a friend because it is just too funny when the doctor comes in and talks to me like I am her granddaughter. He points his finger at the little charts and asks me if I have any questions. Once he leaves Clara and I laugh at ourselves like we really did something worth laughing about. I am so thankful that I know Clara, and realize that even though I have told her she will never know how much it means to me that I have a friend I can confided in outside of my family and peer group.
I joined the Pow Wow club and will be performing as part of the Native American hoop dancing group in March. When I first went to the club meeting I was expecting it to be a normal ‘club meeting’ with free food, and a quick spill about how and why you should join. The people in charge were pretty smart though, because the first time I went they gave me a set of hoops and made me write my name on the list. Now I felt committed, and I started going to two hour practices twice a week. At first I felt misplace because I am Irish, blue eyed, blond haired, pale as can be, and “everyone else” had at least seen hoop dancing before. It felt like such a stretch out of my comfort zone. I decided I wanted to not simply know the dance steps but to become a part of the group. My goal was to learn everyone’s name. It only took a few practice to remember learn everyone’s name, because everyone seemed just as determined as me to make our practice more than memorizing dance steps. After being called hoopster, perfecting my electrical tap wrapping skills, and hitting myself in the head with my hoop multiple times I feel a part of something six months ago I did not even know existed.
If it was the posters, flyers, or the presentation from the random man in my class that got me to one of the field study formal presentations I could not tell you. All I can tell you is that in that December meeting I became determined to go to Mexico. I wanted to go this spring and summer, but after realizing that I only know enough Spanish to tell someone the weather, and that I have not taken any classes in my major I decided to go Spring and Summer 2011 season. I have learned how to take the personal responsibility to plan a specific goal. To further my oral Spanish this Fall and Winter semester I want to live in FSLR housing. While preparing for my field study I have learned that I enjoy families, people, and the visual arts. One of the major things I have learned while exploring what I want my project to be about I understand the importance of networking. It is the short conversations with someone in the arts department who sends me to someone in the sociology department that is really helping me to realize how interconnected all points of scholarship are. I realized two things. One being I want to be a part of a circle of people, who share ideas, compares notes, and information with one another. The other is that I want to give people opportunities to learn more, just as the students working at the Kennedy Center, the professors who answer my questions, and the secretaries who tell me where to go are giving me an opportunity that I could never achieve on my own.
When I first came to Brigham Young University I was like most freshmen, shocked. I was shocked with how much my professors expected of me, how grand the buildings were, and I honestly remember wondering how on earth so many intelligent people could fit into such a small space. Although I feel like I truly embraced the wave of new experiences there were three organizations: Adopt and Grandma, Pow Wow, and the Kennedy Center Field Study group that I am exceptionally grateful I became a part of on campus.
My adopted grandmother Clara has become one of my close friends. It started when my roommate needed to accumulate community service hours for American Heritage class credit. She wanted to visit the old folk’s home, and seeing as she does not have a car she convinced me it would be a good idea if I drove her. Why not? I thought to myself, community service once a week cannot be so bad. Now, five months latter I feel like it would be insulting to call visiting Clara ‘community service’, because our visits mean so much to me. Clara is my friend, and unlike most the people I talk to on a day to day bases she is not stressed about tests, is not looking for a date on Friday night, and she is not complaining about a professor. I visit Clara at least once a week for an hour or so. The doctor thinks that I am her granddaughter, but Clara and I keep it our little secret that I am just a friend because it is just too funny when the doctor comes in and talks to me like I am her granddaughter. He points his finger at the little charts and asks me if I have any questions. Once he leaves Clara and I laugh at ourselves like we really did something worth laughing about. I am so thankful that I know Clara, and realize that even though I have told her she will never know how much it means to me that I have a friend I can confided in outside of my family and peer group.
I joined the Pow Wow club and will be performing as part of the Native American hoop dancing group in March. When I first went to the club meeting I was expecting it to be a normal ‘club meeting’ with free food, and a quick spill about how and why you should join. The people in charge were pretty smart though, because the first time I went they gave me a set of hoops and made me write my name on the list. Now I felt committed, and I started going to two hour practices twice a week. At first I felt misplace because I am Irish, blue eyed, blond haired, pale as can be, and “everyone else” had at least seen hoop dancing before. It felt like such a stretch out of my comfort zone. I decided I wanted to not simply know the dance steps but to become a part of the group. My goal was to learn everyone’s name. It only took a few practice to remember learn everyone’s name, because everyone seemed just as determined as me to make our practice more than memorizing dance steps. After being called hoopster, perfecting my electrical tap wrapping skills, and hitting myself in the head with my hoop multiple times I feel a part of something six months ago I did not even know existed.
If it was the posters, flyers, or the presentation from the random man in my class that got me to one of the field study formal presentations I could not tell you. All I can tell you is that in that December meeting I became determined to go to Mexico. I wanted to go this spring and summer, but after realizing that I only know enough Spanish to tell someone the weather, and that I have not taken any classes in my major I decided to go Spring and Summer 2011 season. I have learned how to take the personal responsibility to plan a specific goal. To further my oral Spanish this Fall and Winter semester I want to live in FSLR housing. While preparing for my field study I have learned that I enjoy families, people, and the visual arts. One of the major things I have learned while exploring what I want my project to be about I understand the importance of networking. It is the short conversations with someone in the arts department who sends me to someone in the sociology department that is really helping me to realize how interconnected all points of scholarship are. I realized two things. One being I want to be a part of a circle of people, who share ideas, compares notes, and information with one another. The other is that I want to give people opportunities to learn more, just as the students working at the Kennedy Center, the professors who answer my questions, and the secretaries who tell me where to go are giving me an opportunity that I could never achieve on my own.
Thursday, February 11, 2010
honors
Unfortunately the internet has given me a distorted idea of poetry. Instead of imagining long verses about nature and hard work I imagine cheap internet graphics and pink bolded letters saying the same thing as the poem did before it just in a different order. I have always enjoyed poetry, what I would call real poetry the type of poems that walk of the page and burn inside your mind. That is what impressed me the most with the georgic poem. The part about all of the animals, crops, and people dying made me cringe. This might not be the lasting effect of this poem.
While I was thinking of how this poem influenced me personally, I thought about how this poem has touched hundreds of people. Not only was it read during it’s time, but it is still read today. I found it interesting when Kim Johnson said that we still read it because we are intrigued by the conflict of idea in it. I wondered if this is so. Seeing as I have never actually read full poem I do not feel like I have a valid opinion in this debate, but from what I was able to gather during the lecture this does seem to be a dominating attraction to the poem.
The main idea was that we are all run by fate, and that we are walking down a road of life already laid out for us. One the other hand Virgil avidly states that the work be done “himself”, and that you might have to work to fulfill fate. This section reminded me of Voltaire’s Candide and the ending were Cadide goes and cultivates his garden. Was it fate driving him through all of his experiences, and did he contradict fate when he stopped and “cultivated his garden” instead of I don’t know “going with the flow.” Personally I am not a believer in fate, but in work. Yet, I think that exploring the ideal of fate controlling my life is just as Virgilian explains it, contradictory in every way. How could we be controlled by fate if we still have the choice to do something, but are the choices we make already anticipated. If our choices are already anticipated then why in the world do we worry about making choices so much?
I am encouraged to read this poem because I want to see for myself what Virgil’s contradictory opinion is.
While I was thinking of how this poem influenced me personally, I thought about how this poem has touched hundreds of people. Not only was it read during it’s time, but it is still read today. I found it interesting when Kim Johnson said that we still read it because we are intrigued by the conflict of idea in it. I wondered if this is so. Seeing as I have never actually read full poem I do not feel like I have a valid opinion in this debate, but from what I was able to gather during the lecture this does seem to be a dominating attraction to the poem.
The main idea was that we are all run by fate, and that we are walking down a road of life already laid out for us. One the other hand Virgil avidly states that the work be done “himself”, and that you might have to work to fulfill fate. This section reminded me of Voltaire’s Candide and the ending were Cadide goes and cultivates his garden. Was it fate driving him through all of his experiences, and did he contradict fate when he stopped and “cultivated his garden” instead of I don’t know “going with the flow.” Personally I am not a believer in fate, but in work. Yet, I think that exploring the ideal of fate controlling my life is just as Virgilian explains it, contradictory in every way. How could we be controlled by fate if we still have the choice to do something, but are the choices we make already anticipated. If our choices are already anticipated then why in the world do we worry about making choices so much?
I am encouraged to read this poem because I want to see for myself what Virgil’s contradictory opinion is.
spanish story
Antes de que el mundo tiene color todos los animales hacían de los árboles. El mundo cubría en árboles gigantescos. Estos árboles se crecían altos. El árbol alcanzó la cumbre del cielo, y el árbol murió. Cuando el árbol murió todas las ramas fuertes largas y hojas grandes habían se formado un montículo suciedad de el el árbol murió. De suciedad un animal avanzarían.
Todos los animales trabajaron para plantar más árboles. Ellos excavarían un agujero gigantesco en la tierra y pusieron una rama de un árbol, hojas del otro árbol, y corteza de otro árbol en el agujero. Después de que ellos cubrieron el agujero ellos dejan a la lluvia y luz ayudaban el árbol se crecía. En tiempo un árbol pequeño comenzaría a crecer del agujero. Finalmente el árbol crecería tanto que esto tocó las cumbres del cielo y un animal único surgiría del montículo de el árbol murió.
Ninguno de los animales eran mismo. Algunos animales tenían cuatro piernas. Otros animales tenían ocho ojos. Animales tenían piel, colas, patas, cascos, y unos animales con alas. Aunque todos los animales eran diferentes. Un día una animal sin piernas, sin patas, o sin alas surgió de un árbol. Porque ella no tenía piernas, no tenía patas, o no tenía alas ella no ayudaba plantar los árboles. Otros animales llama ban el animal la serpiente, porque esto no podría.
La serpiente era muy triste porque ella no tenía piernas, no tenía patas, y no tenía alas. Mientras ella se deslizaba ella miró un el arbor. Ella sacó el árbol con toda su fuerza. Ella apretó el tronco de árbol con todas fuerza. El árbol abrió, y una fuente de verde preposició el árbol abrió. La serpiente cubría en verde de la fuente preposició el árbol abrió. Ella fue rápidamente. Todos los lugares la serpiente fue ella dejó un rastro de verde.
Todos los animales trabajaron para plantar más árboles. Ellos excavarían un agujero gigantesco en la tierra y pusieron una rama de un árbol, hojas del otro árbol, y corteza de otro árbol en el agujero. Después de que ellos cubrieron el agujero ellos dejan a la lluvia y luz ayudaban el árbol se crecía. En tiempo un árbol pequeño comenzaría a crecer del agujero. Finalmente el árbol crecería tanto que esto tocó las cumbres del cielo y un animal único surgiría del montículo de el árbol murió.
Ninguno de los animales eran mismo. Algunos animales tenían cuatro piernas. Otros animales tenían ocho ojos. Animales tenían piel, colas, patas, cascos, y unos animales con alas. Aunque todos los animales eran diferentes. Un día una animal sin piernas, sin patas, o sin alas surgió de un árbol. Porque ella no tenía piernas, no tenía patas, o no tenía alas ella no ayudaba plantar los árboles. Otros animales llama ban el animal la serpiente, porque esto no podría.
La serpiente era muy triste porque ella no tenía piernas, no tenía patas, y no tenía alas. Mientras ella se deslizaba ella miró un el arbor. Ella sacó el árbol con toda su fuerza. Ella apretó el tronco de árbol con todas fuerza. El árbol abrió, y una fuente de verde preposició el árbol abrió. La serpiente cubría en verde de la fuente preposició el árbol abrió. Ella fue rápidamente. Todos los lugares la serpiente fue ella dejó un rastro de verde.
soc
Joy Marie Prior; February 11, 2010; Sociology 112H; Section 04; Question number 1
When I first started thinking about what has changed social inequality throughout the ages I was thinking that skill level is one of the determining factors of social inequality. For example a hunter gather society values hunters, farming societies value farmers, industrial societies value industrial worker, and the postindustrial generation values (I think) professionals. Would providing everyone with a the right marketable skill or talent close the social gap. What really got my brain thinking in this chapter was on page 73 when the author mentions Hobbes and how “he believed that civilization was “nasty, brutish, and short.” This has often described our carton image of the “caveman,” who himself is nasty, brutish and short, and lives just such a life.” I like to think a more highly of the “caveman” age, and I imagine them working together, hunting together, and cooking together.
There were skills specific to that society that created social status, such as being a talented hunter would give you more voice. I was thinking about talents and inequality while I read chapter 3, because I am not sure if our talents can really make us all equal. There is obviously inequality around the world just in the few examples the author mentions: his own German ancestors, racial differences, language, and so on. I was mainly thinking about inequality in talents though. Particularly how different talents and skills have determined the upper class throughout the ages.
One of the passages that stuck out to me in the book Worlds Apart Social Inequalities in a Global Economy on page 62 “You may also know people who “have it made” and wonder how they got to where they are. If you ask them, most will decline to claim special talents or brilliance; instead, they’re likely to say something about diligence and hard work.” Could it be possible that some people naturally have the talents diligence and hard worker? The idea that such things can be talents lead me back to the nature versus nurture debate, and if we are born hard workers or learn to be hard workers. If we could learn to be hardworking and hard work is the only talent that gets people to the top of society then wouldn’t everyone who is hardworking be successful
I was really concentrating on Hobbes while I read about how in our postindustrial economy talents like hard work and diligence really come in handy. I guess when is there a time in history when those talents not come in handy? So if hard work and diligence are appear throughout history why is it that I someone is hardworking, and diligent they don’t always make it. I think that simply giving people needed skills and talents for that society are not enough to cause equality. In my last class we discussed how in historical Japan the farmers were just under the highest class. It went Samurai, farmers, and then the artisans and merchants. This was because the people recognized that without the farmer there would be no food, and so they were put into an honored part of society. All the same the farmers lived under a crushing taxation and did not have much political influence. Although farmers were considered a level of honor in society there was a prevalent amount of social inequality.
Would providing everyone with the right marketable skill or talent close the create inequality. I don’t think so, because just as the skills and talents like hunting are not the needed skills today, and the needed skills for today are continually changing. I believe that one of the determining of inequality is that people who possess the needed skills for that society advance only as long as that is the modern skill needed. I don’t think that this is a new idea, but I believe it more and more.
When I first started thinking about what has changed social inequality throughout the ages I was thinking that skill level is one of the determining factors of social inequality. For example a hunter gather society values hunters, farming societies value farmers, industrial societies value industrial worker, and the postindustrial generation values (I think) professionals. Would providing everyone with a the right marketable skill or talent close the social gap. What really got my brain thinking in this chapter was on page 73 when the author mentions Hobbes and how “he believed that civilization was “nasty, brutish, and short.” This has often described our carton image of the “caveman,” who himself is nasty, brutish and short, and lives just such a life.” I like to think a more highly of the “caveman” age, and I imagine them working together, hunting together, and cooking together.
There were skills specific to that society that created social status, such as being a talented hunter would give you more voice. I was thinking about talents and inequality while I read chapter 3, because I am not sure if our talents can really make us all equal. There is obviously inequality around the world just in the few examples the author mentions: his own German ancestors, racial differences, language, and so on. I was mainly thinking about inequality in talents though. Particularly how different talents and skills have determined the upper class throughout the ages.
One of the passages that stuck out to me in the book Worlds Apart Social Inequalities in a Global Economy on page 62 “You may also know people who “have it made” and wonder how they got to where they are. If you ask them, most will decline to claim special talents or brilliance; instead, they’re likely to say something about diligence and hard work.” Could it be possible that some people naturally have the talents diligence and hard worker? The idea that such things can be talents lead me back to the nature versus nurture debate, and if we are born hard workers or learn to be hard workers. If we could learn to be hardworking and hard work is the only talent that gets people to the top of society then wouldn’t everyone who is hardworking be successful
I was really concentrating on Hobbes while I read about how in our postindustrial economy talents like hard work and diligence really come in handy. I guess when is there a time in history when those talents not come in handy? So if hard work and diligence are appear throughout history why is it that I someone is hardworking, and diligent they don’t always make it. I think that simply giving people needed skills and talents for that society are not enough to cause equality. In my last class we discussed how in historical Japan the farmers were just under the highest class. It went Samurai, farmers, and then the artisans and merchants. This was because the people recognized that without the farmer there would be no food, and so they were put into an honored part of society. All the same the farmers lived under a crushing taxation and did not have much political influence. Although farmers were considered a level of honor in society there was a prevalent amount of social inequality.
Would providing everyone with the right marketable skill or talent close the create inequality. I don’t think so, because just as the skills and talents like hunting are not the needed skills today, and the needed skills for today are continually changing. I believe that one of the determining of inequality is that people who possess the needed skills for that society advance only as long as that is the modern skill needed. I don’t think that this is a new idea, but I believe it more and more.
for real Book of Mormon
Religion 122H- Book of Mormon
Winter 2010
Clyde J. Williams
Joy Prior
Supplementary Reading
I read the first 201 pages of An Approach to the Book of Mormon by Hugh Nibley.
1- Nephi learned to hunt in Jerusalem. There is more to Nephi hunting in the wilderness then him breaking his bow. As I read An Approach to the Book of Mormon by Hugh Nibley I learned how much hunting was involved while Lehi’s family wondered through the desert. The book mentioned that Nephi is the only member of his family and Ishmales family mentioned having a metal bow. Hugh Nibley emphasizes how his brothers had wooden bows, and their wooden bows had lost their spring. His point was to show how the entire family knew how to use a bow. I realized that Nephi is the only one who has a more expensive and longer lasting metal bow. Lamen, Lamuel, Sam, and all of Ishmales children could have forgotten their more expensive metal bows when they fled out into the wilderness, possibly they lost their metal bows on their excursion, or maybe Nephi was the only one who had a metal bow in the family because back in Jerusalem he enjoyed hunting so much that buying a metal bow was worth it for him.
2- Hugh Nibley mentions how unique a hunter was to the Jewish culture, but that Nephi seems know not only how to hunt, but how to hunt well enough to provide for his entire extended family. I knew nothing about the Jewish culture, but according to An Approach to the Book of Mormon hunters were not very common in the city class. I had this immature imege of everyone living in a hunter gather lifestyle, but apparently that is not so. This realization helped to identify with how difficult it must have been to live in the desert, because they had lived in a city and enjoyed that lifestyle years of camping in the desert would be not only be long, but I am sure that there were lots of things that they all had to learn that their life in the city had never required them to know.
3- An Approach to the Book of Mormon by Hugh Nibley emphasized that Lehi was an ambitious and hard working man before he began his journey into the wilderness. When I used to think of Lehi I imagined a wrinkled and hunched over man wrapped in stripped robes wondering through the desert with a knobby staff. Now, I don’t think that this description grasps the true character of Lehi. If I have ever wondered (which I doubt I have) about the life Lehi lived before “I Nephi…” I must not have wondered enough because in my mind he was locked into one age, the old and weathered age. Hugh Nibley points out that Lehi there is more to Lehi than just him being a father, and purposes that he was an educated traveling merchant.
4- Hugh Nibley supports this idea with support that it appears as if Lehi was familiar with the rout that his family was traveling on. Nibley mentions how nether Lamen or Lamuel complain of their father’s lack of direction. They complained rather about why they were leaving, and what they were leaving, but not once did they complain that their father was going to get them lost in the wilderness. If Lamen and Lamuel had faith in their fathers sense of direction that is saying something. Had Lehi traveled across the desert before? Did he have a map? Did they even have maps of the desert in those days? Or were there special markings throughout the desert that helped travels cross? How would Lehi know about the special desert markings? Well I guess I would have to know if there were special marking in the desert before I can ask how Lehi knew about them. So many questions about Lehi, and every time that I formed another question there seemed to be five hundred that branch of from it.
Winter 2010
Clyde J. Williams
Joy Prior
Supplementary Reading
I read the first 201 pages of An Approach to the Book of Mormon by Hugh Nibley.
1- Nephi learned to hunt in Jerusalem. There is more to Nephi hunting in the wilderness then him breaking his bow. As I read An Approach to the Book of Mormon by Hugh Nibley I learned how much hunting was involved while Lehi’s family wondered through the desert. The book mentioned that Nephi is the only member of his family and Ishmales family mentioned having a metal bow. Hugh Nibley emphasizes how his brothers had wooden bows, and their wooden bows had lost their spring. His point was to show how the entire family knew how to use a bow. I realized that Nephi is the only one who has a more expensive and longer lasting metal bow. Lamen, Lamuel, Sam, and all of Ishmales children could have forgotten their more expensive metal bows when they fled out into the wilderness, possibly they lost their metal bows on their excursion, or maybe Nephi was the only one who had a metal bow in the family because back in Jerusalem he enjoyed hunting so much that buying a metal bow was worth it for him.
2- Hugh Nibley mentions how unique a hunter was to the Jewish culture, but that Nephi seems know not only how to hunt, but how to hunt well enough to provide for his entire extended family. I knew nothing about the Jewish culture, but according to An Approach to the Book of Mormon hunters were not very common in the city class. I had this immature imege of everyone living in a hunter gather lifestyle, but apparently that is not so. This realization helped to identify with how difficult it must have been to live in the desert, because they had lived in a city and enjoyed that lifestyle years of camping in the desert would be not only be long, but I am sure that there were lots of things that they all had to learn that their life in the city had never required them to know.
3- An Approach to the Book of Mormon by Hugh Nibley emphasized that Lehi was an ambitious and hard working man before he began his journey into the wilderness. When I used to think of Lehi I imagined a wrinkled and hunched over man wrapped in stripped robes wondering through the desert with a knobby staff. Now, I don’t think that this description grasps the true character of Lehi. If I have ever wondered (which I doubt I have) about the life Lehi lived before “I Nephi…” I must not have wondered enough because in my mind he was locked into one age, the old and weathered age. Hugh Nibley points out that Lehi there is more to Lehi than just him being a father, and purposes that he was an educated traveling merchant.
4- Hugh Nibley supports this idea with support that it appears as if Lehi was familiar with the rout that his family was traveling on. Nibley mentions how nether Lamen or Lamuel complain of their father’s lack of direction. They complained rather about why they were leaving, and what they were leaving, but not once did they complain that their father was going to get them lost in the wilderness. If Lamen and Lamuel had faith in their fathers sense of direction that is saying something. Had Lehi traveled across the desert before? Did he have a map? Did they even have maps of the desert in those days? Or were there special markings throughout the desert that helped travels cross? How would Lehi know about the special desert markings? Well I guess I would have to know if there were special marking in the desert before I can ask how Lehi knew about them. So many questions about Lehi, and every time that I formed another question there seemed to be five hundred that branch of from it.
Wednesday, February 10, 2010
supplamentary reading
Religion 122H- Book of Mormon
Winter 2010
Clyde J. Williams
Joy Prior
Supplementary Reading
I read the first 201 pages of An Approach to the Book of Mormon by Hugh Nibley. On the first day of Class Professor Williams said that every time he reads the Book of Mormon he learns something new. I raised my eyebrows. How can someone learn something new every time they reread that short book. From what I remember in seminary scripture reading is like brushing my teeth, consistent and a little monotonous. After reading Hugh Nibley’s book I realized that unlike toothpaste my perception of the scriptures can change making my daily scripture study seem less monotonous. As I read An Approach to the Book of Mormon I appreciated Nephi’s hunting talents and Lehi’s involved life prior to wondering through the desert more. That is when I realized that, fortunately, unlike toothpaste my application of the scriptures can change.
Nephi learned to hunt in Jerusalem, and was able to use his talents for a practical purpose. There is more to Nephi hunting in the wilderness then him breaking his bow. As I read An Approach to the Book of Mormon by Hugh Nibley I learned how much hunting was involved while Lehi’s family wondered through the desert. The book mentioned that Nephi is the only member of his family and Ishmales family mentioned having a metal bow. Hugh Nibley emphasizes how his brothers had wooden bows, and their wooden bows had lost their spring. His point was to show how the entire family knew how to use a bow. I realized that Nephi is the only one who has a more expensive and longer lasting metal bow. Lamen, Lamuel, Sam, and all of Ishmales children could have forgotten their more expensive metal bows when they fled out into the wilderness, possibly they lost their metal bows on their excursion, or maybe Nephi was the only one who had a metal bow in the family because back in Jerusalem he enjoyed hunting so much that buying a metal bow was worth it for him. I prefer thinking that Nephi had a metal bow because he had a passion for hunting in Jerusalem. Hugh Nibley mentions how unique a hunter was to the Jewish culture, but that Nephi seems know not only how to hunt, but how to hunt well enough to provide for his entire extended family. Thinking about Nephi’s talents caused me to wonder about my own talents. What talents do I have that can help my family? I hope that God does not expect me to travel across the desert and feed my family with my archery skills, because I don’t know much about archery. I am not simply talking about talents that would help my family cross a literal desert though, because I don’t think God expects that of us (then again I doubt that Nephi ever expected God to send his family across the desert either). There has to be something that I can add to my family to help us make it through this life. Suddenly my “sweet skills” such as shooting pool, playing Nintendo, and winning at the board game Risk seemed meaningless compared to being able to talk my mom through downloading family pictures over the phone, typing for my dad when he has a business letter, cleaning my sister-in-laws house while she runs her five-year-old to Kindergarten, and even cooking something for my family besides a boxed cake appeared to be talents worth spending my time on. Nephi’s example of developing his talents to bless those around him helped me to realize that I want to develop talents that qualify me to help those around me.
An Approach to the Book of Mormon by Hugh Nibley emphasized that Lehi was an ambitious and hard working man before he began his journey into the wilderness. When I used to think of Lehi I imagined a wrinkled and hunched over man wrapped in stripped robes wondering through the desert with a knobby staff. Now, I don’t think that this description grasps the true character of Lehi. If I have ever wondered (which I doubt I have) about the life Lehi lived before “I Nephi…” I must not have wondered enough because in my mind he was locked into one age, the old and weathered age. Hugh Nibley points out that Lehi there is more to Lehi than just him being a father, and purposes that he was an educated traveling merchant. He supports this idea with support that it appears as if Lehi was familiar with the rout that his family was traveling on. Nibley mentions how nether Lamen or Lamuel complain of their father’s lack of direction. They complained rather about why they were leaving, and what they were leaving, but not once did they complain that their father was going to get them lost in the wilderness. If Lamen and Lamuel had faith in their fathers sense of direction that is saying something. Had Lehi traveled across the desert before? Did he have a map? Did they even have maps of the desert in those days? Or were there special markings throughout the desert that helped travels cross? How would Lehi know about the special desert markings? Well I guess I would have to know if there were special marking in the desert before I can ask how Lehi knew about them. So many questions about Lehi, and every time that I formed another question there seemed to be five hundred that branch of from it. I still don’t know much about Lehi besides the fact that there is more to him than just an oversized striped robe covering a wrinkled old face, but I bet that if I read the Book of Mormon I would learn something new about him.
Reading An Approach to the Book of Mormon answered many of my questions about Nephi, and Lehi- questions I did not know I had until I started reading the book. More important it confirmed to me that reading the Book of Mormon is not as monotonous as squeezing out a dab of toothpaste and brushing, because I have the power to change what I think about the Book of Mormon. While I am brushing I can not think to myself peppermint and change my bubblegum toothpaste to peppermint. When I read the Book of Mormon I can think to myself Lehi’s perspective and change my scripture reading to something different and unique.
Winter 2010
Clyde J. Williams
Joy Prior
Supplementary Reading
I read the first 201 pages of An Approach to the Book of Mormon by Hugh Nibley. On the first day of Class Professor Williams said that every time he reads the Book of Mormon he learns something new. I raised my eyebrows. How can someone learn something new every time they reread that short book. From what I remember in seminary scripture reading is like brushing my teeth, consistent and a little monotonous. After reading Hugh Nibley’s book I realized that unlike toothpaste my perception of the scriptures can change making my daily scripture study seem less monotonous. As I read An Approach to the Book of Mormon I appreciated Nephi’s hunting talents and Lehi’s involved life prior to wondering through the desert more. That is when I realized that, fortunately, unlike toothpaste my application of the scriptures can change.
Nephi learned to hunt in Jerusalem, and was able to use his talents for a practical purpose. There is more to Nephi hunting in the wilderness then him breaking his bow. As I read An Approach to the Book of Mormon by Hugh Nibley I learned how much hunting was involved while Lehi’s family wondered through the desert. The book mentioned that Nephi is the only member of his family and Ishmales family mentioned having a metal bow. Hugh Nibley emphasizes how his brothers had wooden bows, and their wooden bows had lost their spring. His point was to show how the entire family knew how to use a bow. I realized that Nephi is the only one who has a more expensive and longer lasting metal bow. Lamen, Lamuel, Sam, and all of Ishmales children could have forgotten their more expensive metal bows when they fled out into the wilderness, possibly they lost their metal bows on their excursion, or maybe Nephi was the only one who had a metal bow in the family because back in Jerusalem he enjoyed hunting so much that buying a metal bow was worth it for him. I prefer thinking that Nephi had a metal bow because he had a passion for hunting in Jerusalem. Hugh Nibley mentions how unique a hunter was to the Jewish culture, but that Nephi seems know not only how to hunt, but how to hunt well enough to provide for his entire extended family. Thinking about Nephi’s talents caused me to wonder about my own talents. What talents do I have that can help my family? I hope that God does not expect me to travel across the desert and feed my family with my archery skills, because I don’t know much about archery. I am not simply talking about talents that would help my family cross a literal desert though, because I don’t think God expects that of us (then again I doubt that Nephi ever expected God to send his family across the desert either). There has to be something that I can add to my family to help us make it through this life. Suddenly my “sweet skills” such as shooting pool, playing Nintendo, and winning at the board game Risk seemed meaningless compared to being able to talk my mom through downloading family pictures over the phone, typing for my dad when he has a business letter, cleaning my sister-in-laws house while she runs her five-year-old to Kindergarten, and even cooking something for my family besides a boxed cake appeared to be talents worth spending my time on. Nephi’s example of developing his talents to bless those around him helped me to realize that I want to develop talents that qualify me to help those around me.
An Approach to the Book of Mormon by Hugh Nibley emphasized that Lehi was an ambitious and hard working man before he began his journey into the wilderness. When I used to think of Lehi I imagined a wrinkled and hunched over man wrapped in stripped robes wondering through the desert with a knobby staff. Now, I don’t think that this description grasps the true character of Lehi. If I have ever wondered (which I doubt I have) about the life Lehi lived before “I Nephi…” I must not have wondered enough because in my mind he was locked into one age, the old and weathered age. Hugh Nibley points out that Lehi there is more to Lehi than just him being a father, and purposes that he was an educated traveling merchant. He supports this idea with support that it appears as if Lehi was familiar with the rout that his family was traveling on. Nibley mentions how nether Lamen or Lamuel complain of their father’s lack of direction. They complained rather about why they were leaving, and what they were leaving, but not once did they complain that their father was going to get them lost in the wilderness. If Lamen and Lamuel had faith in their fathers sense of direction that is saying something. Had Lehi traveled across the desert before? Did he have a map? Did they even have maps of the desert in those days? Or were there special markings throughout the desert that helped travels cross? How would Lehi know about the special desert markings? Well I guess I would have to know if there were special marking in the desert before I can ask how Lehi knew about them. So many questions about Lehi, and every time that I formed another question there seemed to be five hundred that branch of from it. I still don’t know much about Lehi besides the fact that there is more to him than just an oversized striped robe covering a wrinkled old face, but I bet that if I read the Book of Mormon I would learn something new about him.
Reading An Approach to the Book of Mormon answered many of my questions about Nephi, and Lehi- questions I did not know I had until I started reading the book. More important it confirmed to me that reading the Book of Mormon is not as monotonous as squeezing out a dab of toothpaste and brushing, because I have the power to change what I think about the Book of Mormon. While I am brushing I can not think to myself peppermint and change my bubblegum toothpaste to peppermint. When I read the Book of Mormon I can think to myself Lehi’s perspective and change my scripture reading to something different and unique.
Book of Mormon journal
Religion 122H- Book of Mormon
Winter 2010
Professor Williams
Joy Prior
“Now it came to pass that when Moroni had received this epistle he was more angry, because he knew that Ammoron had a perfect knowledge of his fraud, yea, he knew that Ammoron knew that it was not a just cause that had caused him to wage a war against the people of Nephi”
Alma 55:1
The other night while I was driving home I was thinking about how you can love someone and still be angry at them. I was thinking about emotions and feelings and wondering if there was a difference between the two. That Sunday there was a lesson on anger and a brief clarification on the difference between an emotion or expression and a feeling the inward development. I wanted to understand and clarify the two more so that I can learn how to better expresses my feelings and how to control my emotions. I came across Alma 55 the chapter is about how Moroni refuses to exchange prisoners with Ammoron, and I studied how Moroni balanced his feelings and emotions.
January 4, 2010
What I took away from this scripture is that Moroni knew what Ammoron was thinking, and understood his purpose. When I react to what is going on around me it is because I do not really understand some ones purpose. Before the break a nearby apartment stole my exercise ball, and I just never got around to stilling it back. When I saw them after the break and asked them were it was they all went kind-a awkward. Apparently they were kicking it around and it popped. It seems like a silly example, and that is because it is. The ball was not worth getting angry over, and a seemingly pointless object. I understood the principle that such meaningless objects are a waste of time to become upset over. This time though as I applied this scripture and thought about “WHY” they had popped my ball I developed a stronger control of my emotions. Unlike Ammoron who was trying to attack Moroni when they popped my exercise ball no one intended it to pop. Their purpose was not even against me. Understanding that helped me to obtain complete dominion over my emotions to the situation. Actually I think that it is kind-a funny, and we all can laugh about it.
January 5, 2010
While I was reading “An Approach to the Book of Mormon” by Hugh Nibley I came across the section about Zorum and Nephi making a promise. I related this to understanding what someone’s motives are, and how to better understand my own motivation when I make a promise. After realizing how deep Nephi was with his promise I realized that when I make a promise I need to keep my word, and I should trust others when they make promises as well.
January 7, 2010
I went to the temple today and I was thinking about motivation. I know that when you go to the temple you are suppose to feel better than you ever feel in your life, but I was so impeccant. It was difficult for me to even focus, and forget about feeling the sprit. This is when I started questioning my own motivation for being at the temple today. Why did I go? What motivated me to be there today? Why should I want to be there? How can I feel the spirit of service?
January 9, 2010
Today my friend and neighbor was talking to me about her roommates and how awful they are. I sat there listening and slightly trying to change the subject because I get along with her roommate quite well. This caused me to wonder why she was saying what she was say. This whole week I have felt more like a psychologist than anything, but more over it has made me realize that there is a complex set of reasons people might do something. The real way to get to the root of the problem is to just ask them why they did what they did, and have them explain it to you.
A friend was planning to do something with me this weekend, but she slept through her alarm. When I did not get a text from her I went out with a different group of friends and when I saw her again she apologized. It was at that moment when I asked my self “why should I take offense?” what is my motivation, and now that I understand her motivation how do I want to react. It was a conscious choice to not take offense, but I am glad that I did not because her friendship is much more valuable.
“But behold, the Nephites were not slow to remember the Lord their God in this their time of affliction,”
Alma 55:31
I chose this scripture because a few days ago I was not feeling like myself, and I don’t exactly know why. Oh, I know that it is fine to have some off days, but I want to know what I can do to make the off days not feel so off. Now that I have a little more homework behind me, and after a holiday from school I feel better. I guess what I am trying to say is that I want to be less slow to remember God. In all situations: happy ones, sad days, and especially during temptations. Last week I was just having an off week, but that was not the tragic part the tragic part was how slow it took me before I remembered how much God loves me. This week I want to remember God more.
January 18, 2010
After this passage it talks about how the Laminites tried to tempt the Nephites, and so the affliction that they seem to be talking about is the hardship that comes from temptation. What do I want in the moment compaired to what I want for eternity? I have always been a firm beliver that what I want is what God will give me. This scripture seemed to stick out to me, because I was wondering what my afflictions are.
January 19, 2010
Today while in Book of Mormon Professor Williams opened up the scriptures and started talking about Alma 37:36. The story connected to the scripture was about one of his students who was having trouble getting to sleep. As I read the scripture I noticed the line of logic. “Yea, and cry unto God for all they support; yea, let all they doings be unto the Lord, and whithersoever though goest let it be in the lord; yea let all they thoughts be directed unto the Lord; yea, let the affections of they heart be placed upon the Lord forever.” I noticed that the order seemed to go
1. Heart desires
2. Thoughts
3. Go some where
4. Do something
5. Pray for support
“Yea, and cry unto God for all they (5) support; yea, let all they (4) doings be unto the Lord, and whithersoever though (3) goest let it be in the lord; yea let all they (2) thoughts be directed unto the Lord; yea, let the affections of they (1)heart be placed upon the Lord forever.”
What really struck out to me was that you have to go some were before you can do something. This was interesting because I realized that if I am remembering God I will go to parties, hand out with friends, and “Go” to places that help me to remember my Lord.
January 20, 2010
I watched the begging of a really dumb movie, ok let us call the movie what it is. I watched the begging of a really wicked and mockery movie. Nothing that you don’t know already, but finally the group I was with decided that we should turn off the movie. I was embarrassed that I had not been stronger in saying that I would not watch it. Everyone knew that I did not want to watch the movie. I knew that I did not want to watch the movie, but I decided to “give it a chance” and if it was exactly what I was expecting we could turn it off. Well, looks like I need to work on this whole remembering God quickly, and not slowly more.
January 21, 2010
Ways to remember God: go to class, be a little more responsible. Today I slept through my eight o’clock Spanish class, and I was thinking about how I need to make sure to show that I really am committed to being here at BYU for an education. While I was thinking about this I imagined a family in some third world country living on pennies, but paying their tithing. Some how or another their few dollars made it into my scholarship fund, and that is why I have this amazing opportunity to be here today. This was really motivational to me, and it made me realize how much God wants me to remember him by remembering his children. Now when ever I think that this place is to hard I want to imagine that family again, and just like it did for me today I know that thinking about that will motivate me to remember God by being willing to make sacrifice for others.
“Bu behold. This was not the desire of Moroni; he did not delight in murder or bloodshed, but he delighted in the saving of his people from destruction; and for this cause he might not bring upon him injustice, he would not fall upon the Lamanites and destroy them in their drunkenness,”
Alma 55:19
I chose this scripture because I realized what type of things Moroni does and does not delight in. I was thinking about death and murder in the spiritual idea. There are not many opportunities I have to literally kill people, but I do have opportunities to tear people down and kill them in a spiritual scene. What I liked about this scripture is knowing that Moroni did not ‘delight’ in murder or bloodshed. Not only does the verse say what he does not like, but it says that he does ‘delight’ in saving his people from destruction. I strongly believe that you can never just take things out of your life, but that you have to fill them in with something. For example you can not simply not eat a piece of cake everyday, and consider yourself healthy. I believe that you have to eat a fruit or vegetable in place of the cake, and then you are achieving health. There has to be a replacement.
January 26, 2010
That is why I chose this scripture, because not only does it tell me what things Moroni took out of his life, but it tells me the things that he put into his life. This week I am going to work on having a missionary attitude by not delighting or more delicately tearing down those I am around, and replacing the times that I could be doing that with saving the people that I am around from destruction. This includes myself. I need to talk to myself positively and not kill my soul with down grading thoughts and ideas, but build myself up in the cause for righteousness.
January 27, 2010
I was trying to think about this scripture, but I kept on thinking about the fact that when there was an issue of who was going to be king, or the king’s-men and then the free men Moroni said that all of those who would not go to war would be killed. What is the difference? I think that it is because the people had a choose. Moroni gave all the people and choice and when there was no choice for them because they were drunk he considered it unholy. Which I guess that it was, to kill the Laminates I mean. This really makes me wonder when is the time and place for everything. How did I find that time and place. I am so confused. No. No I am not I just need to think about it. I am not talking about a time and place fore murder specifically, because really I can not think of anyone in my life who I would kill, and I don’t seem to be having that question pop up in my life. Should I kill this person now? Yes or no? I do have a lot of questions about timing though. When is it the right time to do something and when is it the wrong time. I think that it is the wrong time if there are no choices. Just as it was ok to kill the king’s-men because there was a choice. I should keep that attitude in my life and when I put my self or those I am with in a situations what have no choice I am not being just. God always gives us a choice. I have a car here at BYU, and often times I feel pressured to be the driver all of the time. I should remember that I always have a choice, and say no if I do not want to go out that night.
January 28, 2010
I am going to the temple today with my mother, and I want to be thinking of Moroni when I go in there. He was such a courageous man, and I want to emulate his courage in my own life. This verse has caused me to question what is courage? I know that unlike the Hollywood movies I see courage is more than rushing into a burring building, with five guns, screaming and yelling, and saving everyone, killing all the bad guys, and all of that jazz. There is more to courage than that and I want to figure out what it is. I think that Courageous people stand up for Christ, because that is what Moroni was doing. He was standing up for Christ, and giving people options, which the more agency we give other people the more free they are so I think that is Christ like. Any way my point being that courage is important, and I want to understand it. There is more to courage than killing someone, which is what Moroni demonstrates. Sometime the most courageous thing to do is not to kill. So while I am at the temple I will be thinking about a definition of courage.
January 31, 2010
The BYU against Utah state game was last night, and it was a little crazy. I was really embarrassed for the row of fans in front of my group, because they just seemed so… well not how I would expect them to be acting. While we were there they seemed to be there to boo the Utah players more than to cheer the BYU players, and it all seemed wrong. Yes I wanted BYU to win, and I am really glad that we did, but really? Was all of this worth it. I realized that part of not delighting in another person’s blood shed is not celebrating every mistake that the Utah players did, and really trying to cheer for the good plays that BYU players do. I am not limiting this view to simply BYU and Utah games, because really Utah players are not of the devil, good heavens who really thinks that! They are talented and exegetic players, and they deserve a little respect. I was very impressed with the row that I was sitting with and I was thankful that they were my friends, because yah all of them know so much about the basketball players, and they could tell me every member of the team, what their position was, and their strengths and weaknesses. The people I sat with were not dumb when it came to the game of Basketball, but they were not there to delight in the “blood shed” of the Utah players. Instead they were there to see a good game, and to cheer their winning team. Please don’t take from this that I think Utah players are all like the wicked killing Lamintes, but what I want you to understand is that I think cheering is good if you remember that you are congratulating a job well done and not wishing death upon the opposing team.
“Behold, ye have breathed out many threatening against me and my people; but behold, we fear not your threatening.”
Alma 54:19
I chose this scripture because today in Book of Mormon class we were talking about how much the Devil and his workers try and get at us all of the time. This verse struck out to me while we were reading because all though the Devil is threatening me everyday and trying to tear me down I will not fear, because I know that God’s team (if we can call them teams) is going to come out on top. If I make my will fall into place with God’s will then I will be able to combated against the adversary, and I will not fear his threats against my soul. More importantly this verse says “we” and “my people” that means that I am not alone in this battle. There are millions, actually numerous hosts of Heaven supporting me, and we all want to make it to heaven. I have to remember that I am part of that support system, and that I am helping others come unto heaven.
February 1, 2010
Today I wrote a thank you letter to my roommate. I know that she has been having a hard time lately, and I just have not seen her around a lot. Ok, I am serious I think that I can count the number of times I have seen her this semester on one hand. So I wrote her a note to tell her thank you for being such a great roommate, and I hope that she knows that I love her. Not that I need to see her around more or anything like that or that I want to make her feel guilty for not being at our apartment, because really we do a lot of homework, and I hope that she is enjoying herself were ever she is. I wanted her to know that I consider her a very vital and important part of our apartment, and that I love her. That is all.
February 2, 2010
I wrote three thank you letters to scholarship donnars. I tried very hard to make them heartfelt, and to let the people I was writing to know that I am thankful for their contribution. While I was writing the letters, it was for a club I am a member of, I realized how important it is to do the little things. The things that bind us with good people that we don’t even know. This made me realize how significant it is to be unified with good things, and more importantly for this situation to support good things. The people donating the money had no idea who I was, and yet they still made a generous contribution. Why? I wondered. I think that it is because they believe in this idea that there is a unity with people that we can not see. Just like there is a unity that I can share with people who lived with me in the pre-earth life, and even though some actions (such as paying a donation) that I do I never see the people I bless it does not mean that they are ungrateful. There are so many people who put me into the position that I am today, and I should show more gratitude to build that unity with them.
February 3, 2010
What is fear? Is it the lack of action, or is it the lack of direction? Is a lack of anything, or is it something different than that.? Is it the presence of darkness, or is the lack of light? I say that I am afraid of a lot of things. I am afraid to talk to that cute boy in my class. I am afraid of what my grade will be in civilizations. I am afraid of my Spanish midterm. I guess there are lots of things to be afraid of, but at that point should I be afraid of waking up in the morning? Because there are risks. Does my level of fear depend on what I think that I am risking. I guess that is so, because when I feel like I am risking something valuable I am afraid. I think that is why people who are with God do not fear, they don’t see the risk in what they are doing, because there is none. With God all things are possible, so what is the risk? I use the atonement and I have lost nothing, in fact I gain exaltation. Wow! I guess there really is no reason to fear, because when I am with God there is no risk.
February 5, 2010
Today I took the Book of Mormon test, and I realized that I had nothing to fear. There is no risk when it comes to taking a test. Really there is a vain little risk, but not a real risk. There is nothing that I should fear, especially if I prepare for it. I studied and re-read all of my scriptures. I thought about all of the scripture verses, and I thought about applying them to the world that I live in. I thought about people walking down the street asking me questions about my religion, and I thought about me prepared to answer them. There is real risk in that situation. The risk that I don’t speak with the power of God, the risk that I can lead someone astray, and the risk that I am not educated on the atonement to build my own faith. There is real risk in that. After I studied I went and took the test. I got an amazing score, but yes, I am very pleased with my score, but I think that is secondary to not being afraid to being able to weaken the risk of apathy. Of not understanding the Holy Ghost, because I studied I lessoned that risk. That was a real successful achievement.
Summary of the four week experience
The whole experience taught me a lot about the purpose of pondering one scripture. I often take a verse and say to myself this is the principle behind this scripture, and then I leave it to that one principle and that is all. After thinking about one verse for an entire week I started to draw different and more thoughtful connections to the scripture. Not only did I feel like I understood that scripture better, but I under stood how the principle that I associated with that principle connects with other values. I chose this section because I wanted to understand Moroni better, and I wanted to see how he handled difficult situations. I realized that he stuck to what he knew, and what he believed. I also realized that Moroni surrounded himself with people who were just as firm in the faith as he was, and that he did support people that he thought would pull him away from Christ. I really appreciated this perspective, and I enjoyed the application journal.
I remembered and focused on applying my scripture at least 5 days out of the week and give my self 25 points.
Winter 2010
Professor Williams
Joy Prior
“Now it came to pass that when Moroni had received this epistle he was more angry, because he knew that Ammoron had a perfect knowledge of his fraud, yea, he knew that Ammoron knew that it was not a just cause that had caused him to wage a war against the people of Nephi”
Alma 55:1
The other night while I was driving home I was thinking about how you can love someone and still be angry at them. I was thinking about emotions and feelings and wondering if there was a difference between the two. That Sunday there was a lesson on anger and a brief clarification on the difference between an emotion or expression and a feeling the inward development. I wanted to understand and clarify the two more so that I can learn how to better expresses my feelings and how to control my emotions. I came across Alma 55 the chapter is about how Moroni refuses to exchange prisoners with Ammoron, and I studied how Moroni balanced his feelings and emotions.
January 4, 2010
What I took away from this scripture is that Moroni knew what Ammoron was thinking, and understood his purpose. When I react to what is going on around me it is because I do not really understand some ones purpose. Before the break a nearby apartment stole my exercise ball, and I just never got around to stilling it back. When I saw them after the break and asked them were it was they all went kind-a awkward. Apparently they were kicking it around and it popped. It seems like a silly example, and that is because it is. The ball was not worth getting angry over, and a seemingly pointless object. I understood the principle that such meaningless objects are a waste of time to become upset over. This time though as I applied this scripture and thought about “WHY” they had popped my ball I developed a stronger control of my emotions. Unlike Ammoron who was trying to attack Moroni when they popped my exercise ball no one intended it to pop. Their purpose was not even against me. Understanding that helped me to obtain complete dominion over my emotions to the situation. Actually I think that it is kind-a funny, and we all can laugh about it.
January 5, 2010
While I was reading “An Approach to the Book of Mormon” by Hugh Nibley I came across the section about Zorum and Nephi making a promise. I related this to understanding what someone’s motives are, and how to better understand my own motivation when I make a promise. After realizing how deep Nephi was with his promise I realized that when I make a promise I need to keep my word, and I should trust others when they make promises as well.
January 7, 2010
I went to the temple today and I was thinking about motivation. I know that when you go to the temple you are suppose to feel better than you ever feel in your life, but I was so impeccant. It was difficult for me to even focus, and forget about feeling the sprit. This is when I started questioning my own motivation for being at the temple today. Why did I go? What motivated me to be there today? Why should I want to be there? How can I feel the spirit of service?
January 9, 2010
Today my friend and neighbor was talking to me about her roommates and how awful they are. I sat there listening and slightly trying to change the subject because I get along with her roommate quite well. This caused me to wonder why she was saying what she was say. This whole week I have felt more like a psychologist than anything, but more over it has made me realize that there is a complex set of reasons people might do something. The real way to get to the root of the problem is to just ask them why they did what they did, and have them explain it to you.
A friend was planning to do something with me this weekend, but she slept through her alarm. When I did not get a text from her I went out with a different group of friends and when I saw her again she apologized. It was at that moment when I asked my self “why should I take offense?” what is my motivation, and now that I understand her motivation how do I want to react. It was a conscious choice to not take offense, but I am glad that I did not because her friendship is much more valuable.
“But behold, the Nephites were not slow to remember the Lord their God in this their time of affliction,”
Alma 55:31
I chose this scripture because a few days ago I was not feeling like myself, and I don’t exactly know why. Oh, I know that it is fine to have some off days, but I want to know what I can do to make the off days not feel so off. Now that I have a little more homework behind me, and after a holiday from school I feel better. I guess what I am trying to say is that I want to be less slow to remember God. In all situations: happy ones, sad days, and especially during temptations. Last week I was just having an off week, but that was not the tragic part the tragic part was how slow it took me before I remembered how much God loves me. This week I want to remember God more.
January 18, 2010
After this passage it talks about how the Laminites tried to tempt the Nephites, and so the affliction that they seem to be talking about is the hardship that comes from temptation. What do I want in the moment compaired to what I want for eternity? I have always been a firm beliver that what I want is what God will give me. This scripture seemed to stick out to me, because I was wondering what my afflictions are.
January 19, 2010
Today while in Book of Mormon Professor Williams opened up the scriptures and started talking about Alma 37:36. The story connected to the scripture was about one of his students who was having trouble getting to sleep. As I read the scripture I noticed the line of logic. “Yea, and cry unto God for all they support; yea, let all they doings be unto the Lord, and whithersoever though goest let it be in the lord; yea let all they thoughts be directed unto the Lord; yea, let the affections of they heart be placed upon the Lord forever.” I noticed that the order seemed to go
1. Heart desires
2. Thoughts
3. Go some where
4. Do something
5. Pray for support
“Yea, and cry unto God for all they (5) support; yea, let all they (4) doings be unto the Lord, and whithersoever though (3) goest let it be in the lord; yea let all they (2) thoughts be directed unto the Lord; yea, let the affections of they (1)heart be placed upon the Lord forever.”
What really struck out to me was that you have to go some were before you can do something. This was interesting because I realized that if I am remembering God I will go to parties, hand out with friends, and “Go” to places that help me to remember my Lord.
January 20, 2010
I watched the begging of a really dumb movie, ok let us call the movie what it is. I watched the begging of a really wicked and mockery movie. Nothing that you don’t know already, but finally the group I was with decided that we should turn off the movie. I was embarrassed that I had not been stronger in saying that I would not watch it. Everyone knew that I did not want to watch the movie. I knew that I did not want to watch the movie, but I decided to “give it a chance” and if it was exactly what I was expecting we could turn it off. Well, looks like I need to work on this whole remembering God quickly, and not slowly more.
January 21, 2010
Ways to remember God: go to class, be a little more responsible. Today I slept through my eight o’clock Spanish class, and I was thinking about how I need to make sure to show that I really am committed to being here at BYU for an education. While I was thinking about this I imagined a family in some third world country living on pennies, but paying their tithing. Some how or another their few dollars made it into my scholarship fund, and that is why I have this amazing opportunity to be here today. This was really motivational to me, and it made me realize how much God wants me to remember him by remembering his children. Now when ever I think that this place is to hard I want to imagine that family again, and just like it did for me today I know that thinking about that will motivate me to remember God by being willing to make sacrifice for others.
“Bu behold. This was not the desire of Moroni; he did not delight in murder or bloodshed, but he delighted in the saving of his people from destruction; and for this cause he might not bring upon him injustice, he would not fall upon the Lamanites and destroy them in their drunkenness,”
Alma 55:19
I chose this scripture because I realized what type of things Moroni does and does not delight in. I was thinking about death and murder in the spiritual idea. There are not many opportunities I have to literally kill people, but I do have opportunities to tear people down and kill them in a spiritual scene. What I liked about this scripture is knowing that Moroni did not ‘delight’ in murder or bloodshed. Not only does the verse say what he does not like, but it says that he does ‘delight’ in saving his people from destruction. I strongly believe that you can never just take things out of your life, but that you have to fill them in with something. For example you can not simply not eat a piece of cake everyday, and consider yourself healthy. I believe that you have to eat a fruit or vegetable in place of the cake, and then you are achieving health. There has to be a replacement.
January 26, 2010
That is why I chose this scripture, because not only does it tell me what things Moroni took out of his life, but it tells me the things that he put into his life. This week I am going to work on having a missionary attitude by not delighting or more delicately tearing down those I am around, and replacing the times that I could be doing that with saving the people that I am around from destruction. This includes myself. I need to talk to myself positively and not kill my soul with down grading thoughts and ideas, but build myself up in the cause for righteousness.
January 27, 2010
I was trying to think about this scripture, but I kept on thinking about the fact that when there was an issue of who was going to be king, or the king’s-men and then the free men Moroni said that all of those who would not go to war would be killed. What is the difference? I think that it is because the people had a choose. Moroni gave all the people and choice and when there was no choice for them because they were drunk he considered it unholy. Which I guess that it was, to kill the Laminates I mean. This really makes me wonder when is the time and place for everything. How did I find that time and place. I am so confused. No. No I am not I just need to think about it. I am not talking about a time and place fore murder specifically, because really I can not think of anyone in my life who I would kill, and I don’t seem to be having that question pop up in my life. Should I kill this person now? Yes or no? I do have a lot of questions about timing though. When is it the right time to do something and when is it the wrong time. I think that it is the wrong time if there are no choices. Just as it was ok to kill the king’s-men because there was a choice. I should keep that attitude in my life and when I put my self or those I am with in a situations what have no choice I am not being just. God always gives us a choice. I have a car here at BYU, and often times I feel pressured to be the driver all of the time. I should remember that I always have a choice, and say no if I do not want to go out that night.
January 28, 2010
I am going to the temple today with my mother, and I want to be thinking of Moroni when I go in there. He was such a courageous man, and I want to emulate his courage in my own life. This verse has caused me to question what is courage? I know that unlike the Hollywood movies I see courage is more than rushing into a burring building, with five guns, screaming and yelling, and saving everyone, killing all the bad guys, and all of that jazz. There is more to courage than that and I want to figure out what it is. I think that Courageous people stand up for Christ, because that is what Moroni was doing. He was standing up for Christ, and giving people options, which the more agency we give other people the more free they are so I think that is Christ like. Any way my point being that courage is important, and I want to understand it. There is more to courage than killing someone, which is what Moroni demonstrates. Sometime the most courageous thing to do is not to kill. So while I am at the temple I will be thinking about a definition of courage.
January 31, 2010
The BYU against Utah state game was last night, and it was a little crazy. I was really embarrassed for the row of fans in front of my group, because they just seemed so… well not how I would expect them to be acting. While we were there they seemed to be there to boo the Utah players more than to cheer the BYU players, and it all seemed wrong. Yes I wanted BYU to win, and I am really glad that we did, but really? Was all of this worth it. I realized that part of not delighting in another person’s blood shed is not celebrating every mistake that the Utah players did, and really trying to cheer for the good plays that BYU players do. I am not limiting this view to simply BYU and Utah games, because really Utah players are not of the devil, good heavens who really thinks that! They are talented and exegetic players, and they deserve a little respect. I was very impressed with the row that I was sitting with and I was thankful that they were my friends, because yah all of them know so much about the basketball players, and they could tell me every member of the team, what their position was, and their strengths and weaknesses. The people I sat with were not dumb when it came to the game of Basketball, but they were not there to delight in the “blood shed” of the Utah players. Instead they were there to see a good game, and to cheer their winning team. Please don’t take from this that I think Utah players are all like the wicked killing Lamintes, but what I want you to understand is that I think cheering is good if you remember that you are congratulating a job well done and not wishing death upon the opposing team.
“Behold, ye have breathed out many threatening against me and my people; but behold, we fear not your threatening.”
Alma 54:19
I chose this scripture because today in Book of Mormon class we were talking about how much the Devil and his workers try and get at us all of the time. This verse struck out to me while we were reading because all though the Devil is threatening me everyday and trying to tear me down I will not fear, because I know that God’s team (if we can call them teams) is going to come out on top. If I make my will fall into place with God’s will then I will be able to combated against the adversary, and I will not fear his threats against my soul. More importantly this verse says “we” and “my people” that means that I am not alone in this battle. There are millions, actually numerous hosts of Heaven supporting me, and we all want to make it to heaven. I have to remember that I am part of that support system, and that I am helping others come unto heaven.
February 1, 2010
Today I wrote a thank you letter to my roommate. I know that she has been having a hard time lately, and I just have not seen her around a lot. Ok, I am serious I think that I can count the number of times I have seen her this semester on one hand. So I wrote her a note to tell her thank you for being such a great roommate, and I hope that she knows that I love her. Not that I need to see her around more or anything like that or that I want to make her feel guilty for not being at our apartment, because really we do a lot of homework, and I hope that she is enjoying herself were ever she is. I wanted her to know that I consider her a very vital and important part of our apartment, and that I love her. That is all.
February 2, 2010
I wrote three thank you letters to scholarship donnars. I tried very hard to make them heartfelt, and to let the people I was writing to know that I am thankful for their contribution. While I was writing the letters, it was for a club I am a member of, I realized how important it is to do the little things. The things that bind us with good people that we don’t even know. This made me realize how significant it is to be unified with good things, and more importantly for this situation to support good things. The people donating the money had no idea who I was, and yet they still made a generous contribution. Why? I wondered. I think that it is because they believe in this idea that there is a unity with people that we can not see. Just like there is a unity that I can share with people who lived with me in the pre-earth life, and even though some actions (such as paying a donation) that I do I never see the people I bless it does not mean that they are ungrateful. There are so many people who put me into the position that I am today, and I should show more gratitude to build that unity with them.
February 3, 2010
What is fear? Is it the lack of action, or is it the lack of direction? Is a lack of anything, or is it something different than that.? Is it the presence of darkness, or is the lack of light? I say that I am afraid of a lot of things. I am afraid to talk to that cute boy in my class. I am afraid of what my grade will be in civilizations. I am afraid of my Spanish midterm. I guess there are lots of things to be afraid of, but at that point should I be afraid of waking up in the morning? Because there are risks. Does my level of fear depend on what I think that I am risking. I guess that is so, because when I feel like I am risking something valuable I am afraid. I think that is why people who are with God do not fear, they don’t see the risk in what they are doing, because there is none. With God all things are possible, so what is the risk? I use the atonement and I have lost nothing, in fact I gain exaltation. Wow! I guess there really is no reason to fear, because when I am with God there is no risk.
February 5, 2010
Today I took the Book of Mormon test, and I realized that I had nothing to fear. There is no risk when it comes to taking a test. Really there is a vain little risk, but not a real risk. There is nothing that I should fear, especially if I prepare for it. I studied and re-read all of my scriptures. I thought about all of the scripture verses, and I thought about applying them to the world that I live in. I thought about people walking down the street asking me questions about my religion, and I thought about me prepared to answer them. There is real risk in that situation. The risk that I don’t speak with the power of God, the risk that I can lead someone astray, and the risk that I am not educated on the atonement to build my own faith. There is real risk in that. After I studied I went and took the test. I got an amazing score, but yes, I am very pleased with my score, but I think that is secondary to not being afraid to being able to weaken the risk of apathy. Of not understanding the Holy Ghost, because I studied I lessoned that risk. That was a real successful achievement.
Summary of the four week experience
The whole experience taught me a lot about the purpose of pondering one scripture. I often take a verse and say to myself this is the principle behind this scripture, and then I leave it to that one principle and that is all. After thinking about one verse for an entire week I started to draw different and more thoughtful connections to the scripture. Not only did I feel like I understood that scripture better, but I under stood how the principle that I associated with that principle connects with other values. I chose this section because I wanted to understand Moroni better, and I wanted to see how he handled difficult situations. I realized that he stuck to what he knew, and what he believed. I also realized that Moroni surrounded himself with people who were just as firm in the faith as he was, and that he did support people that he thought would pull him away from Christ. I really appreciated this perspective, and I enjoyed the application journal.
I remembered and focused on applying my scripture at least 5 days out of the week and give my self 25 points.
Thursday, February 4, 2010
religion in Japaness
I really know. For starters his brief description of Buddhism was short. His entire summary could have lasted only about five minutes, and I know that it was relatively biased (simply because of my and his Christian views) secondly it changed my perspective of Buddhism. When I think of Buddhism I imagine old men floating (that is right floating, like off the floor) above yoga mats in a temple like buildings (I don’t even know the religious term for their sacred places, do they even have sanctuaries?) with incense burning in the background. Sadly I can not even tell you what Buddhist worship looks like. I am pretty sure that in Buddhism no one is floating in midair like how I imagined. The idea that all selfish human cravings should be suppressed, and not simply controlled is not how imagined Buddhism at all. Obviously I did not know much about the religion, and that is what impressed me so much. Even knowing the surface of what Buddhists believe helped me to understand the Japanese cultural more, and their perspective.
Understanding religion is vital to understand the language, and translation. Who could have known? It makes logical sense that if you don’t believe in God, Heaven, or Hell you would not bother naming them, because they would not exist. In my civilization class we read Swift Gulliver’s Travels, and discussed the linguistic catalogs about items that the society is familiar with. An example is that Eskimos’ supposable have 52 words to describe snow. In our language we have a few, slush, snow, white stuff?, but just as there is more than one word to describe snow in English there is more than one word to describe God. He can be called: Heavenly Father, Divinity, or Celestial Being. The list goes on. In the Japanese language though there is no word to describe God, and that is almost beyond my comprehension. I wonder if Eskimos can not believe that English only uses the word Snow. I guess that language has more to do with what your society is familiar with than I ever imagined.
Understanding religion is vital to understand the language, and translation. Who could have known? It makes logical sense that if you don’t believe in God, Heaven, or Hell you would not bother naming them, because they would not exist. In my civilization class we read Swift Gulliver’s Travels, and discussed the linguistic catalogs about items that the society is familiar with. An example is that Eskimos’ supposable have 52 words to describe snow. In our language we have a few, slush, snow, white stuff?, but just as there is more than one word to describe snow in English there is more than one word to describe God. He can be called: Heavenly Father, Divinity, or Celestial Being. The list goes on. In the Japanese language though there is no word to describe God, and that is almost beyond my comprehension. I wonder if Eskimos can not believe that English only uses the word Snow. I guess that language has more to do with what your society is familiar with than I ever imagined.
Wednesday, February 3, 2010
soc final
Joy Marie Prior, February 4, 2009, Sociology 112, Section 4, Article Essay
Adam Millard-Ball’s thesis is that rent gap and value gap theories do not sufficiently illustrate how gentrification occurs in Stockholm, Sweden due to possibly tenure conversion, redevelopment of complexes, luxury renovations, or co-operatives. Some key terms that he uses are ‘Gentrification’, which he defined as the social and physical upgrade of a residential neighborhood; ‘rent gap,’ the property-specific prediction that rent prices increase as housing prices increase in a specific neighborhood, typically resulting with the displacement of the poorer class who once rented there; ‘value gap,’ a less place-dependent and more time-specific idea that individual property value can increase as the value of adjacent properties increases; and ‘utility value system’ or ‘rent control,’ is laws that prohibit private landlords to charge more rent than a set price negotiated between municipal housing companies and tenants’ association typically resulting in little variation between rent prices across a given area (such as in the case of Stockholm, Sweden). Adam’s research is collected from Stockholm city statistical office and it’s housing finance of co-operatives including both random and non-random surveys of Stockholm’s housing market. Adam’s line of argument is that one of the key components of explaining gentrification is answering what caused the upgrading of the neighborhood. The traditional explanation for gentrification is rent and value gap; these explanations rely on capitalized land rent. Because of Stockholm’s rent control laws rent is relatively equal throughout the city, but gentrification is evident as the city becomes more post-industrial based. Studies support possibly tenure conversion, redevelopment of complexes, luxury renovations, or co-operatives as the force driving the lower class out of inner city Stockholm. Adam notes education and flat size would better indicate a social upgrade in Sweden verses strictly income . The conclusion is researchers should expand their theoretical framework for gentrification to something more universal than simple rent gap and value gap theories.
I agree with Adam Millard-Ball’s opinion that a variety of cities and their economies should be considered before concluding that the rent and value gaps are the only possible explanations of gentrification. Adam explains how Stockholm, Sweden’s economy differs from London, England’s. The brief overview helped me understand how many economical variables there are from city to city. In a free housing market (which is the economical system of cities that the rent gap and value gap theories evolved from) such factors as co-operatives, luxury renovations, or tenure would never be considered components of gentrification simply because they are not a part of free market economy. Just as the authors of the rent and value gap theories based their explanations of gentrification on factors specific to London’s economy Adam based his assumptions of gentrification in Stockholm on factors specific to Stockholm. To me it is logical that a city’s unique economical factors will be the components of gentrification for that city, and not a cookie cutter theory.
Millard-Ball, Adam. (2000). “Moving Beyond the Gentrification Gaps: Social Change,
Tenure Change and Gap Theories in Stockholm.” Urban Studies 37(9),1673-1693.
Adam Millard-Ball’s thesis is that rent gap and value gap theories do not sufficiently illustrate how gentrification occurs in Stockholm, Sweden due to possibly tenure conversion, redevelopment of complexes, luxury renovations, or co-operatives. Some key terms that he uses are ‘Gentrification’, which he defined as the social and physical upgrade of a residential neighborhood; ‘rent gap,’ the property-specific prediction that rent prices increase as housing prices increase in a specific neighborhood, typically resulting with the displacement of the poorer class who once rented there; ‘value gap,’ a less place-dependent and more time-specific idea that individual property value can increase as the value of adjacent properties increases; and ‘utility value system’ or ‘rent control,’ is laws that prohibit private landlords to charge more rent than a set price negotiated between municipal housing companies and tenants’ association typically resulting in little variation between rent prices across a given area (such as in the case of Stockholm, Sweden). Adam’s research is collected from Stockholm city statistical office and it’s housing finance of co-operatives including both random and non-random surveys of Stockholm’s housing market. Adam’s line of argument is that one of the key components of explaining gentrification is answering what caused the upgrading of the neighborhood. The traditional explanation for gentrification is rent and value gap; these explanations rely on capitalized land rent. Because of Stockholm’s rent control laws rent is relatively equal throughout the city, but gentrification is evident as the city becomes more post-industrial based. Studies support possibly tenure conversion, redevelopment of complexes, luxury renovations, or co-operatives as the force driving the lower class out of inner city Stockholm. Adam notes education and flat size would better indicate a social upgrade in Sweden verses strictly income . The conclusion is researchers should expand their theoretical framework for gentrification to something more universal than simple rent gap and value gap theories.
I agree with Adam Millard-Ball’s opinion that a variety of cities and their economies should be considered before concluding that the rent and value gaps are the only possible explanations of gentrification. Adam explains how Stockholm, Sweden’s economy differs from London, England’s. The brief overview helped me understand how many economical variables there are from city to city. In a free housing market (which is the economical system of cities that the rent gap and value gap theories evolved from) such factors as co-operatives, luxury renovations, or tenure would never be considered components of gentrification simply because they are not a part of free market economy. Just as the authors of the rent and value gap theories based their explanations of gentrification on factors specific to London’s economy Adam based his assumptions of gentrification in Stockholm on factors specific to Stockholm. To me it is logical that a city’s unique economical factors will be the components of gentrification for that city, and not a cookie cutter theory.
Millard-Ball, Adam. (2000). “Moving Beyond the Gentrification Gaps: Social Change,
Tenure Change and Gap Theories in Stockholm.” Urban Studies 37(9),1673-1693.
soc paper
Joy Marie Prior, February 4, 2009, Sociology 112, Section 4, Article Essay
Adam Millard-Ball’s thesis is that rent gap and value gap theories do not sufficiently illustrate how gentrification occurs in Stockholm, Sweden due to possibly tenure conversion, redevelopment of complexes, luxury renovations, or co-operatives. Some key terms that he uses are ‘Gentrification’, which he defined as the social and physical upgrade of a residential neighborhood; ‘rent gap,’ the property-specific prediction that rent prices increase as housing prices increase in a specific neighborhood, typically resulting with the displacement of the poorer class who once rented there; ‘value gap,’ a less place-dependent and more time-specific idea that individual property value can increase as the value of adjacent properties increases; and ‘utility value system’ or ‘rent control,’ is laws that prohibit private landlords to charge more rent than a set price negotiated between municipal housing companies and tenants’ association typically resulting in little variation between rent prices across a given area (such as in the case of Stockholm, Sweden). Adam’s research is collected from Stockholm city statistical office and it’s housing finance of co-operatives including both random and non-random surveys of Stockholm’s housing market. Adam’s line of argument is that one of the key components of explaining gentrification is answering what caused the upgrading of the neighborhood. The traditional explanation for gentrification is rent and value gap; these explanations rely on capitalized land rent. Because of Stockholm’s rent control laws rent is relatively equal throughout the city, but gentrification is evident as the city becomes more post-industrial based. Studies support possibly tenure conversion, redevelopment of complexes, luxury renovations, or co-operatives as the force driving the lower class out of inner city Stockholm. Adam notes education and flat size would better indicate a social upgrade in Sweden verses strictly income . The conclusion is researchers should expand their theoretical framework for gentrification to something more universal than simple rent gap and value gap theories.
I agree with Adam Millard-Ball’s opinion that a variety of cities and their economies should be considered before concluding that the rent and value gaps are the only possible explanations of gentrification. Adam explains how Stockholm, Sweden’s economy differs from London, England’s. The brief overview helped me understand how many economical variables there are from city to city. In a free housing market (which is the economical system of cities that the rent gap and value gap theories evolved from) such factors as co-operatives, luxury renovations, or tenure would never be considered components of gentrification simply because they are not a part of free market economy. Just as the authors of the rent and value gap theories based their explanations of gentrification on factors specific to London’s economy Adam based his assumptions of gentrification in Stockholm on factors specific to Stockholm. To me it is logical that a city’s unique economical factors will be the components of gentrification for that city, and not a cookie cutter theory.
Millard-Ball, Adam. 2000. “Moving Beyond the Gentrification Gaps: Social Change, Tenure Change and Gap Theories in Stockholm.” Urban Studies 37(9);1673-
1693.
Adam Millard-Ball’s thesis is that rent gap and value gap theories do not sufficiently illustrate how gentrification occurs in Stockholm, Sweden due to possibly tenure conversion, redevelopment of complexes, luxury renovations, or co-operatives. Some key terms that he uses are ‘Gentrification’, which he defined as the social and physical upgrade of a residential neighborhood; ‘rent gap,’ the property-specific prediction that rent prices increase as housing prices increase in a specific neighborhood, typically resulting with the displacement of the poorer class who once rented there; ‘value gap,’ a less place-dependent and more time-specific idea that individual property value can increase as the value of adjacent properties increases; and ‘utility value system’ or ‘rent control,’ is laws that prohibit private landlords to charge more rent than a set price negotiated between municipal housing companies and tenants’ association typically resulting in little variation between rent prices across a given area (such as in the case of Stockholm, Sweden). Adam’s research is collected from Stockholm city statistical office and it’s housing finance of co-operatives including both random and non-random surveys of Stockholm’s housing market. Adam’s line of argument is that one of the key components of explaining gentrification is answering what caused the upgrading of the neighborhood. The traditional explanation for gentrification is rent and value gap; these explanations rely on capitalized land rent. Because of Stockholm’s rent control laws rent is relatively equal throughout the city, but gentrification is evident as the city becomes more post-industrial based. Studies support possibly tenure conversion, redevelopment of complexes, luxury renovations, or co-operatives as the force driving the lower class out of inner city Stockholm. Adam notes education and flat size would better indicate a social upgrade in Sweden verses strictly income . The conclusion is researchers should expand their theoretical framework for gentrification to something more universal than simple rent gap and value gap theories.
I agree with Adam Millard-Ball’s opinion that a variety of cities and their economies should be considered before concluding that the rent and value gaps are the only possible explanations of gentrification. Adam explains how Stockholm, Sweden’s economy differs from London, England’s. The brief overview helped me understand how many economical variables there are from city to city. In a free housing market (which is the economical system of cities that the rent gap and value gap theories evolved from) such factors as co-operatives, luxury renovations, or tenure would never be considered components of gentrification simply because they are not a part of free market economy. Just as the authors of the rent and value gap theories based their explanations of gentrification on factors specific to London’s economy Adam based his assumptions of gentrification in Stockholm on factors specific to Stockholm. To me it is logical that a city’s unique economical factors will be the components of gentrification for that city, and not a cookie cutter theory.
Millard-Ball, Adam. 2000. “Moving Beyond the Gentrification Gaps: Social Change, Tenure Change and Gap Theories in Stockholm.” Urban Studies 37(9);1673-
1693.
Tuesday, February 2, 2010
Book of Mormon Review
Alma 30:60
Who said: Moroni
To whom: Me
Whom it was said about: Korihor
And thus we see the end of him who aperverteth the ways of the Lord; and thus we see that the devil will not bsupport his children at the last day, but doth speedily drag them down to chell.
Alma 30:39, 40
Who said: Alma
To whom: Korihor
Whom it was said about: Christ and God
Now Alma said unto him: Will ye deny again that there is a God, and also deny the Christ? For behold, I say unto you, I know there is a God, and also that Christ shall come. And now what evidence have ye that there is no aGod, or that Christ cometh not? I say unto you that ye have none, save it be your word only.
Alma 31:5
Who said: Alma
To whom: Nephites
Whom it was said about: Zoramites (who they were about to go preach to)
And now, as the apreaching of the bword had a great tendency to clead the people to do that which was just—yea, it had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them—therefore Alma thought it was expedient that they should try the virtue of the word of God.
Alma 32:14
Who said: Alma
To whom: The poor Zoramites
Whom it was said about: the humble
And now, as I said unto you, that because ye were compelled to be ahumble ye were blessed, do ye not suppose that they are more blessed who truly humble themselves because of the word?
Alma 32:21
Who said: Alma
To whom: poor Zoramites
Whom it was said about: faith in Christ
And now as I said concerning faith—afaith is not to have a perfect knowledge of things; therefore if ye have faith ye bhope for things which are cnot seen, which are true.
Alma 34:9,10
Who said: Amulek
To whom: Poor Zoramites
Whom it was said about: Christ’s atoning sacrifice
For it is expedient that an aatonement should be made; for according to the great bplan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are cfallen and are lost, and must perish except it be through the atonement which it is expedient should be made. For it is expedient that there should be a great and last asacrifice; yea, not a bsacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an cinfinite and deternal esacrifice.
Alma 34:14-16
Who said: Amulek
To whom: Poor Zoramites
Whom it was said about: Sinners
And behold, this is the whole ameaning of the blaw, every whit cpointing to that great and last dsacrifice; and that great and last esacrifice will be the Son of God, yea, finfinite and eternal. And thus he shall bring asalvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance. And thus amercy can satisfy the demands of bjustice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of cjustice; therefore only unto him that has faith unto repentance is brought about the great and eternal dplan of eredemption.
Alma 34:32-33
Who said: Amulek
To whom: Poor Zoramites
Whom it was said about: children of God
For behold, this alife is the time for men to bprepare to meet God; yea, behold the day of cthis life is the day for men to perform their dlabors. And now, as I said unto you before, as ye have had so many awitnesses, therefore, I beseech of you that ye do not bprocrastinate the day of your crepentance until the end; for after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the dnight of edarkness wherein there can be no labor performed.
Alma 34:35
Who said: Amulek
To whom: Poor Zoramites
Whom it was said about: Sinners
For behold, if ye have procrastinated the day of your repentance even until death, behold, ye have become asubjected to the spirit of the devil, and he doth bseal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you; and this is the final state of the wicked.
Alma 36:3
Who said: Alma
To whom: Helaman
Whom it was said about: Alma
And now, O my son Helaman, behold, thou art in thy youth, and therefore, I beseech of thee that thou wilt hear my words and learn of me; for I do know that whosoever shall put their atrust in God shall be supported in their btrials, and their troubles, and their afflictions, and shall be clifted up at the last day.
Alma 36:17
Who said: Alma
To whom: Helaman
Whom it was said about: Alma
And it came to pass that as I was thus aracked with torment, while I was bharrowed up by the cmemory of my many sins, behold, I dremembered also to have heard my father prophesy unto the people concerning the coming of one Jesus Christ, a Son of God, to atone for the sins of the world.
Alma 37:5,6
Who said: Alma
To whom: Helaman
Whom it was said about: Helaman
And now behold, if they are kept they must retain their brightness; yea, and they will retain their brightness; yea, and also shall all the plates which do contain that which is holy writ. Now ye may suppose that this is afoolishness in me; but behold I say unto you, that by bsmall and simple things are great things brought to pass; and small means in many instances doth confound the wise.
Alma 37:8
Who said: Alma
To whom: Helaman
Whom it was said about: the people
And now, it has hitherto been wisdom in God that these things should be preserved; for behold, athey have benlarged the memory of this people, yea, and convinced many of the error of their ways, and brought them to the cknowledge of their God unto the salvation of their souls.
Alma 37:35-37
Who said: Alma
To whom: Helaman
Whom it was said about: Helaman
O, remember, my son, and alearn bwisdom in thy cyouth; yea, learn in thy youth to keep the commandments of God. Yea, and acry unto God for all thy support; yea, let all thy bdoings be unto the Lord, and whithersoever thou goest let it be in the Lord; yea, let all thy cthoughts be directed unto the Lord; yea, let the affections of thy heart be placed upon the Lord forever. aCounsel with the Lord in all thy doings, and he will direct thee for bgood; yea, when thou liest down at night lie down unto the Lord, that he may watch over you in your sleep; and when thou risest in the cmorning let thy heart be full of thanks unto God; and if ye do these things, ye shall be lifted up at the last day.
Alma 37:44, 45
Who said: Alma
To whom: Helaman
Whom it was said about: Lehi’s family
For behold, it is as easy to give heed to the aword of Christ, which will point to you a straight course to eternal bliss, as it was for our fathers to give heed to this compass, which would point unto them a straight course to the promised land. And now I say, is there not a atype in this thing? For just as surely as this director did bring our fathers, by following its course, to the promised land, shall the words of Christ, if we follow their course, carry us beyond this vale of sorrow into a far better land of promise.
Alma 38:10-15
Who said: Alma
To whom: Shiblon
Whom it was said about: Shiblon
And now, as ye have begun to teach the word even so I would that ye should continue to teach; and I would that ye would be diligent and atemperate in all things. See that ye are not lifted up unto pride; yea, see that ye do not aboast in your own wisdom, nor of your much strength. Use aboldness, but not overbearance; and also see that ye bbridle all your passions, that ye may be filled with love; see that ye refrain from idleness. Do not apray as the Zoramites do, for ye have seen that they pray to be heard of men, and to be praised for their wisdom. Do not say: O God, I thank thee that we are abetter than our brethren; but rather say: O Lord, forgive my bunworthiness, and remember my brethren in mercy—yea, acknowledge your unworthiness before God at all times. And may the Lord bless your soul, and receive you at the last day into his kingdom, to sit down in peace. Now go, my son, and teach the word unto this people. Be asober. My son, farewell.
Alma 39:1-4
Who said: Alma
To whom: Corianton
Whom it was said about: Corianton and Isabel
And now, my ason, I have somewhat more to say unto thee than what I said unto thy brother; for behold, have ye not observed the steadiness of thy brother, his faithfulness, and his diligence in keeping the commandments of God? Behold, has he not set a good bexample for thee? For thou didst not give so much heed unto my words as did thy brother, among the people of the aZoramites. Now this is what I have against thee; thou didst go on unto boasting in thy strength and thy wisdom. And this is not all, my son. Thou didst do that which was grievous unto me; for thou didst forsake the ministry, and did go over into the land of Siron among the borders of the Lamanites, after the aharlot Isabel. Yea, she did asteal away the hearts of many; but this was no excuse for thee, my son. Thou shouldst have tended to the ministry wherewith thou wast entrusted.
Alma 39:14
Who said: Alma
To whom: Corianton
Whom it was said about: Corianton
Seek not after riches nor the vain things of this world; for behold, you cannot carry them with you.
Alma 40:23
Who said: Alma
To whom: Corianton
Whom it was said about: Resurrected beings
The asoul shall be brestored to the cbody, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a dhair of the head shall not be lost; but all things shall be restored to their proper and eperfect frame.
Alma 41:9-10
Who said: Alma
To whom: Corianton
Whom it was said about: Corianton
And now behold, my son, do not risk aone more offense against your God upon those points of doctrine, which ye have hitherto risked to commit sin. Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, awickedness never was bhappiness.
Alma 42:29-30
Who said: Alma
To whom: Corianton
Whom it was said about: Corianton
And now, my son, I desire that ye should let these things atrouble you no more, and only let your sins trouble you, with that trouble which shall bring you down unto repentance. O my son, I desire that ye should deny the ajustice of God no more. Do not endeavor to excuse yourself in the least point because of your sins, by denying the justice of God; but do you let the justice of God, and his bmercy, and his long-suffering have full sway in your heart; and let it bring you down to the dust in chumility.
Alma 43:45-47
Who said: Alma/Moroni/Mormon
To whom: Amalekites, Zoramites, Lamanites who were attacking the Nephites
Whom it was said about: The righteous Nephites
Nevertheless, the Nephites were inspired by a abetter cause, for they were not bfighting for monarchy nor power but they were fighting for their homes and their cliberties, their wives and their children, and their all, yea, for their rites of worship and their church. And they were doing that which they felt was the aduty which they owed to their God; for the Lord had said unto them, and also unto their fathers, that: bInasmuch as ye are not guilty of the cfirst offense, neither the second, ye shall not suffer yourselves to be slain by the hands of your enemies. And again, the Lord has said that: Ye shall adefend your families even unto bbloodshed. Therefore for this cause were the Nephites contending with the Lamanites, to defend themselves, and their families, and their lands, their country, and their rights, and their religion.
Alma 45:18-19
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Alma
And when Alma had done this he adeparted out of the land of Zarahemla, as if to go into the land of bMelek. And it came to pass that he was never heard of more; as to his death or burial we know not of. Behold, this we know, that he was a righteous man; and the saying went abroad in the church that he was taken up by the aSpirit, or bburied by the hand of the Lord, even as Moses. But behold, the scriptures saith the Lord took Moses unto himself; and we suppose that he has also received Alma in the spirit, unto himself; therefore, for this cause we know nothing concerning his death and burial.
Alma 46:8
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Amalickiah people when they allowed Amalickiah to be their king
Thus we see how aquick the children of men do bforget the Lord their God, yea, how quick to do ciniquity, and to be led away by the evil one.
Alma 46:9
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Amalickiah
Yea, and we also see the great awickedness one very wicked man can cause to take place among the children of men.
Alma 46:12
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Moroni
And it came to pass that he rent his coat; and he took a piece thereof, and wrote upon it—aIn memory of our God, our religion, and freedom, and our peace, our wives, and our children—and he fastened it upon the end of a pole.
Alma 47:36
Who said: Mormon
To whom: Nephites, Joy Prior
Whom it was said about: Amalickiah and his followers
Now these adissenters, having the same instruction and the same information of the Nephites, yea, having been instructed in the same bknowledge of the Lord, nevertheless, it is strange to relate, not long after their dissensions they became more hardened and cimpenitent, and more wild, wicked and ferocious than the Lamanites—drinking in with the dtraditions of the Lamanites; giving way to eindolence, and all manner of lasciviousness; yea, entirely forgetting the Lord their God.
Alma 48:11-13,17
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Moroni
And Moroni was a astrong and a mighty man; he was a man of a perfect bunderstanding; yea, a man that did not delight in bloodshed; a man whose soul did joy in the liberty and the freedom of his country, and his brethren from bondage and slavery; Yea, a man whose heart did swell with thanksgiving to his God, for the many privileges and blessings which he bestowed upon his people; a man who did labor exceedingly for the awelfare and safety of his people. Yea, and he was a man who was firm in the faith of Christ, and he had asworn with an oath to defend his people, his rights, and his country, and his religion, even to the loss of his blood…Yea, verily, verily I say unto you, if all men had been, and were, and ever would be, like unto aMoroni, behold, the very powers of hell would have been shaken forever; yea, the bdevil would never have power over the hearts of the children of men.
Alma 48:23
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Helaman and his brethern, Ammon, the son of Mosiah, Morni, and Nephites
Now, they were asorry to take up arms against the Lamanites, because they did not delight in the shedding of blood; yea, and this was not all—they were bsorry to be the means of sending so many of their brethren out of this world into an eternal world, cunprepared to meet their God.
Alma 49:30
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Nephites under the rule of Moroni
Yea, and there was continual peace among them, and exceedingly great prosperity in the church because of their heed and diligence which they gave unto the word of God, which was declared unto them by Helaman, and Shiblon, and Corianton, and Ammon and his brethren, yea, and by all those who had been ordained by the aholy order of God, being baptized unto repentance, and sent forth to preach among the people.
Alma 50:19
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Righteous Nephites
And thus we see how merciful and just are all the dealings of the Lord, to the fulfilling of all his words unto the children of men; yea, we can behold that his words are verified, even at this time, which he spake unto Lehi, saying:
Alma 50:21-23
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Nephites living righteously
And we see that these promises have been verified to the people of Nephi; for it has been their quarrelings and their contentions, yea, their murderings, and their plunderings, their idolatry, their whoredoms, and their abominations, which were among themselves, which abrought upon them their wars and their destructions. And those who were faithful in keeping the commandments of the Lord were delivered at all times, whilst thousands of their wicked brethren have been consigned to bondage, or to perish by the sword, or to dwindle in unbelief, and mingle with the Lamanites.
Alma 53:9
Who said: Mormon
To whom: Joy Prior
Whom it was said about: The Nephites that caused some dissensions among themselves
And thus because of ainiquity amongst themselves, yea, because of dissensions and intrigue among themselves they were placed in the most dangerous circumstances.
Alma 55:19,31
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Moroni and his army of Nephites
But behold, this was not the desire of Moroni; he did not adelight in murder or bloodshed, but he delighted in the saving of his people from destruction; and for this cause he might not bring upon him injustice, he would not fall upon the Lamanites and destroy them in their drunkenness. But behold, the Nephites were not slow to aremember the Lord their God in this their time of affliction. They could not be taken in their snares; yea, they would not partake of their wine, save they had first given to some of the Lamanite prisoners.
Alma 56:47-48
Who said: Helaman
To whom: Moroni
Whom it was said about: 2,000 stripling warriors (ammonites)
Now they never had fought, yet they did not fear death; and they did think more upon the aliberty of their bfathers than they did upon their lives; yea, they had been taught by their cmothers, that if they did not doubt, God would deliver them. And they rehearsed unto me the words of their amothers, saying: We bdo not doubt our mothers knew it.
Alma 57:26-27
Who said: Helaman
To whom: Moroni
Whom it was said about: 2,000 stripling warriors (ammonites)
And now, their apreservation was astonishing to our whole army, yea, that they should be spared while there was a thousand of our brethren who were slain. And we do justly ascribe it to the miraculous bpower of God, because of their exceeding cfaith in that which they had been taught to believe—that there was a just God, and whosoever did not doubt, that they should be preserved by his marvelous power. Now this was the afaith of these of whom I have spoken; they are young, and their minds are bfirm, and they do put their trust in God continually.
Alma 58:10-12
Who said: Helaman
To whom: Moroni
Whom it was said about: Armies of Helaman, Gid, and Teomner
Therefore we did pour out our souls in prayer to God, that he would strengthen us and deliver us out of the hands of our enemies, yea, and also give us strength that we might retain our cities, and our lands, and our possessions, for the support of our people. Yea, and it came to pass that the Lord our God did visit us with assurances that he would deliver us; yea, insomuch that he did speak peace to our souls, and did grant unto us great faith, and did cause us that we should hope for our adeliverance in him.
Alma 58:39,40
Who said: Helaman
To whom: Moroni
Whom it was said about: 2,000 stripling warriors (ammonites)
And those sons of the people of Ammon, of whom I have so highly spoken, are with me in the city of Manti; and the Lord has supported them, yea, and kept them from falling by the sword, insomuch that even aone soul has not been slain.
Alma 60:13
Who said: Moroni
To whom: Pahoran
Whom it was said about: Nephites’ armies
For the Lord suffereth the arighteous to be slain that his justice and bjudgment may come upon the wicked; therefore ye need not suppose that the righteous are lost because they are slain; but behold, they do enter into the rest of the Lord their God.
Alma 62:49-51
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Nephites after all the battles
But notwithstanding their riches, or their strength, or their prosperity, they were not lifted up in the pride of their eyes; neither were they aslow to remember the Lord their God; but they did humble themselves exceedingly before him. Yea, they did remember how great things the Lord had done for them, that he had adelivered them from death, and from bonds, and from prisons, and from all manner of bafflictions, and he had cdelivered them out of the hands of their enemies. And they did pray unto the Lord their God continually, insomuch that the Lord did bless them, according to his word, so that they did wax strong and aprosper in the land.
Review by Chapter
30
Korihor, the antichrist, ridicules Christ, the atonement, and the spirit of prophecy—He teaches that there is no God, no fall of man, no penalty for sin, and no Christ—Alma testifies that Christ shall come and that all things denote there is a God—Korihor demands a sign and is struck dumb—The devil had appeared to Korihor as an angel and taught him what to say—He is trodden down and dies. About 74 B.C.
31
Alma heads a mission to reclaim the apostate Zoramites—The Zoramites deny Christ, believe in a false concept of election, and worship with set prayers—The missionaries are filled with the Holy Spirit—Their afflictions are swallowed up in the joy of Christ. About 74 B.C.
32
Alma teaches the poor whose afflictions had humbled them—Faith is a hope in that which is not seen which is true—Alma testifies that angels minister to men, women, and children—Alma compares the word unto a seed—It must be planted and nourished—Then it grows into a tree from which the fruit of eternal life is picked. About 74 B.C.
33
Zenos taught that men should pray and worship in all places, and that judgments are turned away because of the Son—Zenock taught that mercy is bestowed because of the Son—Moses had lifted up in the wilderness a type of the Son of God. About 74 B.C.
34
Amulek testifies that the word is in Christ unto salvation—Unless an atonement is made, all mankind must perish—The whole law of Moses points toward the sacrifice of the Son of God—The eternal plan of redemption is based on faith and repentance—Pray for temporal and spiritual blessings—This life is the time for men to prepare to meet God—Work out your salvation with fear and trembling. About 74 B.C.
35
The preaching of the word destroys the craft of the Zoramites—They expel the converts, who then join the people of Ammon in Jershon—Alma sorrows because of the wickedness of the people. About 74 B.C.
36
Alma testifies to Helaman of his conversion by an angel—He suffered the pains of a damned soul; he called upon the name of Jesus, and was then born of God—Sweet joy filled his soul—He saw concourses of angels praising God—His converts have tasted and seen as he did. About 73 B.C
37
The plates of brass and other scriptures are preserved to bring souls to salvation—The Jaredites were destroyed because of their wickedness—Their secret oaths and covenants must be kept from the people—Counsel with the Lord in all thy doings—As the Liahona guided the Nephites, so the word of Christ leads men to eternal life. About 73 B.C.
38
Shiblon was persecuted for righteousness’ sake—Salvation is in Christ, who is the life and the light of the world—Bridle all your passions. About 73 B.C.
39
Sexual sin is an abomination—Corianton’s sins kept the Zoramites from receiving the word—Christ’s redemption is retroactive in saving the faithful who preceded it. About 73 B.C.
40
Christ bringeth to pass the resurrection of all men—The righteous dead go to paradise and the wicked to outer darkness to await the day of their resurrection—All things shall be restored to their proper and perfect frame in the resurrection. About 73 B.C.
41
In the resurrection men come forth to a state of endless happiness or endless misery—Wickedness never was happiness—Carnal men are without God in the world—Every person receives again in the restoration the characteristics and attributes acquired in mortality. About 73 B.C.
42
Mortality is a probationary time to enable man to repent and serve God—The fall brought temporal and spiritual death upon all mankind—Redemption comes through repentance—God himself atoneth for the sins of the world—Mercy is for those who repent—All others are subject to God’s justice—Mercy cometh because of the atonement—Only the truly penitent are saved. About 73 B.C.
43
Alma and his sons preach the word—The Zoramites and other Nephite dissenters become Lamanites—The Lamanites come against the Nephites in war—Moroni arms the Nephites with defensive armor—The Lord reveals to Alma the strategy of the Lamanites—The Nephites defend their homes, liberties, families, and religion—The armies of Moroni and Lehi surround the Lamanites. About 74 B.C.
44
Moroni commands the Lamanites to make a covenant of peace or be destroyed—Zerahemnah rejects the offer, and the battle resumes—Moroni’s armies defeat the Lamanites. About 74—73 B.C.
The account of the people of Nephi, and their wars and dissensions, in the days of Helaman, according to the record of Helaman, which he kept in his days. Comprising chapters 45 to 62 inclusive.
45
Helaman believes the words of Alma—Alma prophesies the destruction of the Nephites—He blesses and curses the land—Alma is taken up by the Spirit, even as Moses—Dissension grows in the Church. 73 B.C.
46
Amalickiah conspires to be king—Moroni raises the title of liberty—He rallies the people to defend their religion—True believers are called Christians—A remnant of Joseph shall be preserved—Amalickiah and the dissenters flee to the land of Nephi—Those who will not support the cause of freedom are put to death. Between 73 and 72 B.C.
47
Amalickiah uses treachery, murder, and intrigue to become king of the Lamanites—The Nephite dissenters are more wicked and ferocious than the Lamanites. 72 B.C.
48
Amalickiah incites the Lamanites against the Nephites—Moroni prepares his people to defend the cause of the Christians—He rejoiced in liberty and freedom and was a mighty man of God. 72 B.C.
49
The invading Lamanites are unable to take the fortified cities of Ammonihah and Noah—Amalickiah curses God and swears to drink the blood of Moroni—Helaman and his brethren continue to strengthen the Church. 72 B.C.
50
Moroni fortifies the lands of the Nephites—They build many new cities—Wars and destructions befell the Nephites in the days of their wickedness and abominations—Morianton and his dissenters are defeated by Teancum—Nephihah dies and his son Pahoran fills the judgment-seat. About 72—67 B.C.
51
The king-men seek to change the law and set up a king—Pahoran and the freemen are supported by the voice of the people—Moroni compels the king-men to defend their liberty or be put to death—Amalickiah and the Lamanites capture many fortified cities—Teancum repels the Lamanite invasion and slays Amalickiah in his tent. About 67 B.C.
52
Ammoron succeeds Amalickiah as king of the Lamanites—Moroni, Teancum, and Lehi lead the Nephites in a victorious war against the Lamanites—The city of Mulek is retaken, and Jacob the Lamanite is slain. About 66—64 B.C.
53
The Lamanite prisoners are used to fortify the city Bountiful—Dissensions among the Nephites give rise to Lamanite victories—Helaman takes command of the two thousand stripling sons of the people of Ammon. About 64 B.C.
54
Ammoron and Moroni negotiate for the exchange of prisoners—Moroni demands that the Lamanites withdraw and cease their murderous attacks—Ammoron demands that the Nephites lay down their arms and become subject to the Lamanites. About 63 B.C.
55
Moroni refuses to exchange prisoners—The Lamanite guards are enticed to become drunk, and the Nephite prisoners are freed—The city of Gid is taken without bloodshed. About 63 B.C.
56
Helaman sends an epistle to Moroni recounting the state of the war with the Lamanites—Antipus and Helaman gain a great victory over the Lamanites—Helaman’s two thousand stripling sons fight with miraculous power and none of them are slain. About 66—62 B.C.
57
Helaman recounts the taking of Antiparah and the surrender and later the defense of Cumeni—His Ammonite striplings fight valiantly and all are wounded, but none are slain—Gid reports the slaying and the escape of the Lamanite prisoners. About 64—63 B.C.
58
Helaman, Gid, and Teomner take the city of Manti by a stratagem—The Lamanites withdraw—The sons of the people of Ammon are preserved as they stand fast in defense of their liberty and faith. About 63 B.C.
59
Moroni asks Pahoran to strengthen the forces of Helaman—The Lamanites take the city of Nephihah—Moroni is angry with the government. About 62 B.C.
60
Moroni complains to Pahoran of the government’s neglect of the armies—The Lord suffers the righteous to be slain—The Nephites must use all of their power and means to deliver themselves from their enemies—Moroni threatens to fight against the government unless help is supplied to his armies. About 62 B.C.
61
Pahoran tells Moroni of the insurrection and rebellion against the government—The king-men take Zarahemla and are in league with the Lamanites—Pahoran asks for military aid against the rebels. About 62 B.C.
62
Moroni marches to the aid of Pahoran in the land of Gideon—The king-men who refuse to defend their country are put to death—Pahoran and Moroni retake Nephihah—Many Lamanites join the people of Ammon—Teancum slays Ammoron and is in turn slain—The Lamanites are driven from the land, and peace is established—Helaman returns to the ministry and builds up the Church. About 62—57 B.C.
Who said: Moroni
To whom: Me
Whom it was said about: Korihor
And thus we see the end of him who aperverteth the ways of the Lord; and thus we see that the devil will not bsupport his children at the last day, but doth speedily drag them down to chell.
Alma 30:39, 40
Who said: Alma
To whom: Korihor
Whom it was said about: Christ and God
Now Alma said unto him: Will ye deny again that there is a God, and also deny the Christ? For behold, I say unto you, I know there is a God, and also that Christ shall come. And now what evidence have ye that there is no aGod, or that Christ cometh not? I say unto you that ye have none, save it be your word only.
Alma 31:5
Who said: Alma
To whom: Nephites
Whom it was said about: Zoramites (who they were about to go preach to)
And now, as the apreaching of the bword had a great tendency to clead the people to do that which was just—yea, it had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them—therefore Alma thought it was expedient that they should try the virtue of the word of God.
Alma 32:14
Who said: Alma
To whom: The poor Zoramites
Whom it was said about: the humble
And now, as I said unto you, that because ye were compelled to be ahumble ye were blessed, do ye not suppose that they are more blessed who truly humble themselves because of the word?
Alma 32:21
Who said: Alma
To whom: poor Zoramites
Whom it was said about: faith in Christ
And now as I said concerning faith—afaith is not to have a perfect knowledge of things; therefore if ye have faith ye bhope for things which are cnot seen, which are true.
Alma 34:9,10
Who said: Amulek
To whom: Poor Zoramites
Whom it was said about: Christ’s atoning sacrifice
For it is expedient that an aatonement should be made; for according to the great bplan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are cfallen and are lost, and must perish except it be through the atonement which it is expedient should be made. For it is expedient that there should be a great and last asacrifice; yea, not a bsacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an cinfinite and deternal esacrifice.
Alma 34:14-16
Who said: Amulek
To whom: Poor Zoramites
Whom it was said about: Sinners
And behold, this is the whole ameaning of the blaw, every whit cpointing to that great and last dsacrifice; and that great and last esacrifice will be the Son of God, yea, finfinite and eternal. And thus he shall bring asalvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance. And thus amercy can satisfy the demands of bjustice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of cjustice; therefore only unto him that has faith unto repentance is brought about the great and eternal dplan of eredemption.
Alma 34:32-33
Who said: Amulek
To whom: Poor Zoramites
Whom it was said about: children of God
For behold, this alife is the time for men to bprepare to meet God; yea, behold the day of cthis life is the day for men to perform their dlabors. And now, as I said unto you before, as ye have had so many awitnesses, therefore, I beseech of you that ye do not bprocrastinate the day of your crepentance until the end; for after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the dnight of edarkness wherein there can be no labor performed.
Alma 34:35
Who said: Amulek
To whom: Poor Zoramites
Whom it was said about: Sinners
For behold, if ye have procrastinated the day of your repentance even until death, behold, ye have become asubjected to the spirit of the devil, and he doth bseal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you; and this is the final state of the wicked.
Alma 36:3
Who said: Alma
To whom: Helaman
Whom it was said about: Alma
And now, O my son Helaman, behold, thou art in thy youth, and therefore, I beseech of thee that thou wilt hear my words and learn of me; for I do know that whosoever shall put their atrust in God shall be supported in their btrials, and their troubles, and their afflictions, and shall be clifted up at the last day.
Alma 36:17
Who said: Alma
To whom: Helaman
Whom it was said about: Alma
And it came to pass that as I was thus aracked with torment, while I was bharrowed up by the cmemory of my many sins, behold, I dremembered also to have heard my father prophesy unto the people concerning the coming of one Jesus Christ, a Son of God, to atone for the sins of the world.
Alma 37:5,6
Who said: Alma
To whom: Helaman
Whom it was said about: Helaman
And now behold, if they are kept they must retain their brightness; yea, and they will retain their brightness; yea, and also shall all the plates which do contain that which is holy writ. Now ye may suppose that this is afoolishness in me; but behold I say unto you, that by bsmall and simple things are great things brought to pass; and small means in many instances doth confound the wise.
Alma 37:8
Who said: Alma
To whom: Helaman
Whom it was said about: the people
And now, it has hitherto been wisdom in God that these things should be preserved; for behold, athey have benlarged the memory of this people, yea, and convinced many of the error of their ways, and brought them to the cknowledge of their God unto the salvation of their souls.
Alma 37:35-37
Who said: Alma
To whom: Helaman
Whom it was said about: Helaman
O, remember, my son, and alearn bwisdom in thy cyouth; yea, learn in thy youth to keep the commandments of God. Yea, and acry unto God for all thy support; yea, let all thy bdoings be unto the Lord, and whithersoever thou goest let it be in the Lord; yea, let all thy cthoughts be directed unto the Lord; yea, let the affections of thy heart be placed upon the Lord forever. aCounsel with the Lord in all thy doings, and he will direct thee for bgood; yea, when thou liest down at night lie down unto the Lord, that he may watch over you in your sleep; and when thou risest in the cmorning let thy heart be full of thanks unto God; and if ye do these things, ye shall be lifted up at the last day.
Alma 37:44, 45
Who said: Alma
To whom: Helaman
Whom it was said about: Lehi’s family
For behold, it is as easy to give heed to the aword of Christ, which will point to you a straight course to eternal bliss, as it was for our fathers to give heed to this compass, which would point unto them a straight course to the promised land. And now I say, is there not a atype in this thing? For just as surely as this director did bring our fathers, by following its course, to the promised land, shall the words of Christ, if we follow their course, carry us beyond this vale of sorrow into a far better land of promise.
Alma 38:10-15
Who said: Alma
To whom: Shiblon
Whom it was said about: Shiblon
And now, as ye have begun to teach the word even so I would that ye should continue to teach; and I would that ye would be diligent and atemperate in all things. See that ye are not lifted up unto pride; yea, see that ye do not aboast in your own wisdom, nor of your much strength. Use aboldness, but not overbearance; and also see that ye bbridle all your passions, that ye may be filled with love; see that ye refrain from idleness. Do not apray as the Zoramites do, for ye have seen that they pray to be heard of men, and to be praised for their wisdom. Do not say: O God, I thank thee that we are abetter than our brethren; but rather say: O Lord, forgive my bunworthiness, and remember my brethren in mercy—yea, acknowledge your unworthiness before God at all times. And may the Lord bless your soul, and receive you at the last day into his kingdom, to sit down in peace. Now go, my son, and teach the word unto this people. Be asober. My son, farewell.
Alma 39:1-4
Who said: Alma
To whom: Corianton
Whom it was said about: Corianton and Isabel
And now, my ason, I have somewhat more to say unto thee than what I said unto thy brother; for behold, have ye not observed the steadiness of thy brother, his faithfulness, and his diligence in keeping the commandments of God? Behold, has he not set a good bexample for thee? For thou didst not give so much heed unto my words as did thy brother, among the people of the aZoramites. Now this is what I have against thee; thou didst go on unto boasting in thy strength and thy wisdom. And this is not all, my son. Thou didst do that which was grievous unto me; for thou didst forsake the ministry, and did go over into the land of Siron among the borders of the Lamanites, after the aharlot Isabel. Yea, she did asteal away the hearts of many; but this was no excuse for thee, my son. Thou shouldst have tended to the ministry wherewith thou wast entrusted.
Alma 39:14
Who said: Alma
To whom: Corianton
Whom it was said about: Corianton
Seek not after riches nor the vain things of this world; for behold, you cannot carry them with you.
Alma 40:23
Who said: Alma
To whom: Corianton
Whom it was said about: Resurrected beings
The asoul shall be brestored to the cbody, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a dhair of the head shall not be lost; but all things shall be restored to their proper and eperfect frame.
Alma 41:9-10
Who said: Alma
To whom: Corianton
Whom it was said about: Corianton
And now behold, my son, do not risk aone more offense against your God upon those points of doctrine, which ye have hitherto risked to commit sin. Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, awickedness never was bhappiness.
Alma 42:29-30
Who said: Alma
To whom: Corianton
Whom it was said about: Corianton
And now, my son, I desire that ye should let these things atrouble you no more, and only let your sins trouble you, with that trouble which shall bring you down unto repentance. O my son, I desire that ye should deny the ajustice of God no more. Do not endeavor to excuse yourself in the least point because of your sins, by denying the justice of God; but do you let the justice of God, and his bmercy, and his long-suffering have full sway in your heart; and let it bring you down to the dust in chumility.
Alma 43:45-47
Who said: Alma/Moroni/Mormon
To whom: Amalekites, Zoramites, Lamanites who were attacking the Nephites
Whom it was said about: The righteous Nephites
Nevertheless, the Nephites were inspired by a abetter cause, for they were not bfighting for monarchy nor power but they were fighting for their homes and their cliberties, their wives and their children, and their all, yea, for their rites of worship and their church. And they were doing that which they felt was the aduty which they owed to their God; for the Lord had said unto them, and also unto their fathers, that: bInasmuch as ye are not guilty of the cfirst offense, neither the second, ye shall not suffer yourselves to be slain by the hands of your enemies. And again, the Lord has said that: Ye shall adefend your families even unto bbloodshed. Therefore for this cause were the Nephites contending with the Lamanites, to defend themselves, and their families, and their lands, their country, and their rights, and their religion.
Alma 45:18-19
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Alma
And when Alma had done this he adeparted out of the land of Zarahemla, as if to go into the land of bMelek. And it came to pass that he was never heard of more; as to his death or burial we know not of. Behold, this we know, that he was a righteous man; and the saying went abroad in the church that he was taken up by the aSpirit, or bburied by the hand of the Lord, even as Moses. But behold, the scriptures saith the Lord took Moses unto himself; and we suppose that he has also received Alma in the spirit, unto himself; therefore, for this cause we know nothing concerning his death and burial.
Alma 46:8
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Amalickiah people when they allowed Amalickiah to be their king
Thus we see how aquick the children of men do bforget the Lord their God, yea, how quick to do ciniquity, and to be led away by the evil one.
Alma 46:9
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Amalickiah
Yea, and we also see the great awickedness one very wicked man can cause to take place among the children of men.
Alma 46:12
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Moroni
And it came to pass that he rent his coat; and he took a piece thereof, and wrote upon it—aIn memory of our God, our religion, and freedom, and our peace, our wives, and our children—and he fastened it upon the end of a pole.
Alma 47:36
Who said: Mormon
To whom: Nephites, Joy Prior
Whom it was said about: Amalickiah and his followers
Now these adissenters, having the same instruction and the same information of the Nephites, yea, having been instructed in the same bknowledge of the Lord, nevertheless, it is strange to relate, not long after their dissensions they became more hardened and cimpenitent, and more wild, wicked and ferocious than the Lamanites—drinking in with the dtraditions of the Lamanites; giving way to eindolence, and all manner of lasciviousness; yea, entirely forgetting the Lord their God.
Alma 48:11-13,17
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Moroni
And Moroni was a astrong and a mighty man; he was a man of a perfect bunderstanding; yea, a man that did not delight in bloodshed; a man whose soul did joy in the liberty and the freedom of his country, and his brethren from bondage and slavery; Yea, a man whose heart did swell with thanksgiving to his God, for the many privileges and blessings which he bestowed upon his people; a man who did labor exceedingly for the awelfare and safety of his people. Yea, and he was a man who was firm in the faith of Christ, and he had asworn with an oath to defend his people, his rights, and his country, and his religion, even to the loss of his blood…Yea, verily, verily I say unto you, if all men had been, and were, and ever would be, like unto aMoroni, behold, the very powers of hell would have been shaken forever; yea, the bdevil would never have power over the hearts of the children of men.
Alma 48:23
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Helaman and his brethern, Ammon, the son of Mosiah, Morni, and Nephites
Now, they were asorry to take up arms against the Lamanites, because they did not delight in the shedding of blood; yea, and this was not all—they were bsorry to be the means of sending so many of their brethren out of this world into an eternal world, cunprepared to meet their God.
Alma 49:30
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Nephites under the rule of Moroni
Yea, and there was continual peace among them, and exceedingly great prosperity in the church because of their heed and diligence which they gave unto the word of God, which was declared unto them by Helaman, and Shiblon, and Corianton, and Ammon and his brethren, yea, and by all those who had been ordained by the aholy order of God, being baptized unto repentance, and sent forth to preach among the people.
Alma 50:19
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Righteous Nephites
And thus we see how merciful and just are all the dealings of the Lord, to the fulfilling of all his words unto the children of men; yea, we can behold that his words are verified, even at this time, which he spake unto Lehi, saying:
Alma 50:21-23
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Nephites living righteously
And we see that these promises have been verified to the people of Nephi; for it has been their quarrelings and their contentions, yea, their murderings, and their plunderings, their idolatry, their whoredoms, and their abominations, which were among themselves, which abrought upon them their wars and their destructions. And those who were faithful in keeping the commandments of the Lord were delivered at all times, whilst thousands of their wicked brethren have been consigned to bondage, or to perish by the sword, or to dwindle in unbelief, and mingle with the Lamanites.
Alma 53:9
Who said: Mormon
To whom: Joy Prior
Whom it was said about: The Nephites that caused some dissensions among themselves
And thus because of ainiquity amongst themselves, yea, because of dissensions and intrigue among themselves they were placed in the most dangerous circumstances.
Alma 55:19,31
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Moroni and his army of Nephites
But behold, this was not the desire of Moroni; he did not adelight in murder or bloodshed, but he delighted in the saving of his people from destruction; and for this cause he might not bring upon him injustice, he would not fall upon the Lamanites and destroy them in their drunkenness. But behold, the Nephites were not slow to aremember the Lord their God in this their time of affliction. They could not be taken in their snares; yea, they would not partake of their wine, save they had first given to some of the Lamanite prisoners.
Alma 56:47-48
Who said: Helaman
To whom: Moroni
Whom it was said about: 2,000 stripling warriors (ammonites)
Now they never had fought, yet they did not fear death; and they did think more upon the aliberty of their bfathers than they did upon their lives; yea, they had been taught by their cmothers, that if they did not doubt, God would deliver them. And they rehearsed unto me the words of their amothers, saying: We bdo not doubt our mothers knew it.
Alma 57:26-27
Who said: Helaman
To whom: Moroni
Whom it was said about: 2,000 stripling warriors (ammonites)
And now, their apreservation was astonishing to our whole army, yea, that they should be spared while there was a thousand of our brethren who were slain. And we do justly ascribe it to the miraculous bpower of God, because of their exceeding cfaith in that which they had been taught to believe—that there was a just God, and whosoever did not doubt, that they should be preserved by his marvelous power. Now this was the afaith of these of whom I have spoken; they are young, and their minds are bfirm, and they do put their trust in God continually.
Alma 58:10-12
Who said: Helaman
To whom: Moroni
Whom it was said about: Armies of Helaman, Gid, and Teomner
Therefore we did pour out our souls in prayer to God, that he would strengthen us and deliver us out of the hands of our enemies, yea, and also give us strength that we might retain our cities, and our lands, and our possessions, for the support of our people. Yea, and it came to pass that the Lord our God did visit us with assurances that he would deliver us; yea, insomuch that he did speak peace to our souls, and did grant unto us great faith, and did cause us that we should hope for our adeliverance in him.
Alma 58:39,40
Who said: Helaman
To whom: Moroni
Whom it was said about: 2,000 stripling warriors (ammonites)
And those sons of the people of Ammon, of whom I have so highly spoken, are with me in the city of Manti; and the Lord has supported them, yea, and kept them from falling by the sword, insomuch that even aone soul has not been slain.
Alma 60:13
Who said: Moroni
To whom: Pahoran
Whom it was said about: Nephites’ armies
For the Lord suffereth the arighteous to be slain that his justice and bjudgment may come upon the wicked; therefore ye need not suppose that the righteous are lost because they are slain; but behold, they do enter into the rest of the Lord their God.
Alma 62:49-51
Who said: Mormon
To whom: Joy Prior
Whom it was said about: Nephites after all the battles
But notwithstanding their riches, or their strength, or their prosperity, they were not lifted up in the pride of their eyes; neither were they aslow to remember the Lord their God; but they did humble themselves exceedingly before him. Yea, they did remember how great things the Lord had done for them, that he had adelivered them from death, and from bonds, and from prisons, and from all manner of bafflictions, and he had cdelivered them out of the hands of their enemies. And they did pray unto the Lord their God continually, insomuch that the Lord did bless them, according to his word, so that they did wax strong and aprosper in the land.
Review by Chapter
30
Korihor, the antichrist, ridicules Christ, the atonement, and the spirit of prophecy—He teaches that there is no God, no fall of man, no penalty for sin, and no Christ—Alma testifies that Christ shall come and that all things denote there is a God—Korihor demands a sign and is struck dumb—The devil had appeared to Korihor as an angel and taught him what to say—He is trodden down and dies. About 74 B.C.
31
Alma heads a mission to reclaim the apostate Zoramites—The Zoramites deny Christ, believe in a false concept of election, and worship with set prayers—The missionaries are filled with the Holy Spirit—Their afflictions are swallowed up in the joy of Christ. About 74 B.C.
32
Alma teaches the poor whose afflictions had humbled them—Faith is a hope in that which is not seen which is true—Alma testifies that angels minister to men, women, and children—Alma compares the word unto a seed—It must be planted and nourished—Then it grows into a tree from which the fruit of eternal life is picked. About 74 B.C.
33
Zenos taught that men should pray and worship in all places, and that judgments are turned away because of the Son—Zenock taught that mercy is bestowed because of the Son—Moses had lifted up in the wilderness a type of the Son of God. About 74 B.C.
34
Amulek testifies that the word is in Christ unto salvation—Unless an atonement is made, all mankind must perish—The whole law of Moses points toward the sacrifice of the Son of God—The eternal plan of redemption is based on faith and repentance—Pray for temporal and spiritual blessings—This life is the time for men to prepare to meet God—Work out your salvation with fear and trembling. About 74 B.C.
35
The preaching of the word destroys the craft of the Zoramites—They expel the converts, who then join the people of Ammon in Jershon—Alma sorrows because of the wickedness of the people. About 74 B.C.
36
Alma testifies to Helaman of his conversion by an angel—He suffered the pains of a damned soul; he called upon the name of Jesus, and was then born of God—Sweet joy filled his soul—He saw concourses of angels praising God—His converts have tasted and seen as he did. About 73 B.C
37
The plates of brass and other scriptures are preserved to bring souls to salvation—The Jaredites were destroyed because of their wickedness—Their secret oaths and covenants must be kept from the people—Counsel with the Lord in all thy doings—As the Liahona guided the Nephites, so the word of Christ leads men to eternal life. About 73 B.C.
38
Shiblon was persecuted for righteousness’ sake—Salvation is in Christ, who is the life and the light of the world—Bridle all your passions. About 73 B.C.
39
Sexual sin is an abomination—Corianton’s sins kept the Zoramites from receiving the word—Christ’s redemption is retroactive in saving the faithful who preceded it. About 73 B.C.
40
Christ bringeth to pass the resurrection of all men—The righteous dead go to paradise and the wicked to outer darkness to await the day of their resurrection—All things shall be restored to their proper and perfect frame in the resurrection. About 73 B.C.
41
In the resurrection men come forth to a state of endless happiness or endless misery—Wickedness never was happiness—Carnal men are without God in the world—Every person receives again in the restoration the characteristics and attributes acquired in mortality. About 73 B.C.
42
Mortality is a probationary time to enable man to repent and serve God—The fall brought temporal and spiritual death upon all mankind—Redemption comes through repentance—God himself atoneth for the sins of the world—Mercy is for those who repent—All others are subject to God’s justice—Mercy cometh because of the atonement—Only the truly penitent are saved. About 73 B.C.
43
Alma and his sons preach the word—The Zoramites and other Nephite dissenters become Lamanites—The Lamanites come against the Nephites in war—Moroni arms the Nephites with defensive armor—The Lord reveals to Alma the strategy of the Lamanites—The Nephites defend their homes, liberties, families, and religion—The armies of Moroni and Lehi surround the Lamanites. About 74 B.C.
44
Moroni commands the Lamanites to make a covenant of peace or be destroyed—Zerahemnah rejects the offer, and the battle resumes—Moroni’s armies defeat the Lamanites. About 74—73 B.C.
The account of the people of Nephi, and their wars and dissensions, in the days of Helaman, according to the record of Helaman, which he kept in his days. Comprising chapters 45 to 62 inclusive.
45
Helaman believes the words of Alma—Alma prophesies the destruction of the Nephites—He blesses and curses the land—Alma is taken up by the Spirit, even as Moses—Dissension grows in the Church. 73 B.C.
46
Amalickiah conspires to be king—Moroni raises the title of liberty—He rallies the people to defend their religion—True believers are called Christians—A remnant of Joseph shall be preserved—Amalickiah and the dissenters flee to the land of Nephi—Those who will not support the cause of freedom are put to death. Between 73 and 72 B.C.
47
Amalickiah uses treachery, murder, and intrigue to become king of the Lamanites—The Nephite dissenters are more wicked and ferocious than the Lamanites. 72 B.C.
48
Amalickiah incites the Lamanites against the Nephites—Moroni prepares his people to defend the cause of the Christians—He rejoiced in liberty and freedom and was a mighty man of God. 72 B.C.
49
The invading Lamanites are unable to take the fortified cities of Ammonihah and Noah—Amalickiah curses God and swears to drink the blood of Moroni—Helaman and his brethren continue to strengthen the Church. 72 B.C.
50
Moroni fortifies the lands of the Nephites—They build many new cities—Wars and destructions befell the Nephites in the days of their wickedness and abominations—Morianton and his dissenters are defeated by Teancum—Nephihah dies and his son Pahoran fills the judgment-seat. About 72—67 B.C.
51
The king-men seek to change the law and set up a king—Pahoran and the freemen are supported by the voice of the people—Moroni compels the king-men to defend their liberty or be put to death—Amalickiah and the Lamanites capture many fortified cities—Teancum repels the Lamanite invasion and slays Amalickiah in his tent. About 67 B.C.
52
Ammoron succeeds Amalickiah as king of the Lamanites—Moroni, Teancum, and Lehi lead the Nephites in a victorious war against the Lamanites—The city of Mulek is retaken, and Jacob the Lamanite is slain. About 66—64 B.C.
53
The Lamanite prisoners are used to fortify the city Bountiful—Dissensions among the Nephites give rise to Lamanite victories—Helaman takes command of the two thousand stripling sons of the people of Ammon. About 64 B.C.
54
Ammoron and Moroni negotiate for the exchange of prisoners—Moroni demands that the Lamanites withdraw and cease their murderous attacks—Ammoron demands that the Nephites lay down their arms and become subject to the Lamanites. About 63 B.C.
55
Moroni refuses to exchange prisoners—The Lamanite guards are enticed to become drunk, and the Nephite prisoners are freed—The city of Gid is taken without bloodshed. About 63 B.C.
56
Helaman sends an epistle to Moroni recounting the state of the war with the Lamanites—Antipus and Helaman gain a great victory over the Lamanites—Helaman’s two thousand stripling sons fight with miraculous power and none of them are slain. About 66—62 B.C.
57
Helaman recounts the taking of Antiparah and the surrender and later the defense of Cumeni—His Ammonite striplings fight valiantly and all are wounded, but none are slain—Gid reports the slaying and the escape of the Lamanite prisoners. About 64—63 B.C.
58
Helaman, Gid, and Teomner take the city of Manti by a stratagem—The Lamanites withdraw—The sons of the people of Ammon are preserved as they stand fast in defense of their liberty and faith. About 63 B.C.
59
Moroni asks Pahoran to strengthen the forces of Helaman—The Lamanites take the city of Nephihah—Moroni is angry with the government. About 62 B.C.
60
Moroni complains to Pahoran of the government’s neglect of the armies—The Lord suffers the righteous to be slain—The Nephites must use all of their power and means to deliver themselves from their enemies—Moroni threatens to fight against the government unless help is supplied to his armies. About 62 B.C.
61
Pahoran tells Moroni of the insurrection and rebellion against the government—The king-men take Zarahemla and are in league with the Lamanites—Pahoran asks for military aid against the rebels. About 62 B.C.
62
Moroni marches to the aid of Pahoran in the land of Gideon—The king-men who refuse to defend their country are put to death—Pahoran and Moroni retake Nephihah—Many Lamanites join the people of Ammon—Teancum slays Ammoron and is in turn slain—The Lamanites are driven from the land, and peace is established—Helaman returns to the ministry and builds up the Church. About 62—57 B.C.
dance concert
This past weekend I watched Dance in Concert on Friday January 29, 2010 at the De Jong Concert Hall. The BYU Dance Department of Contemporary division featured The Dancers’ Company in this production. I really have always enjoyed contemporary dance, and after taking this class I appreciate the talent and hard work that goes into a contemporary performance. The three pieces that chose to mention from Dance in Concert in this critique are Where Light is Made to Travel, Common Ground, and Landscapes.
The first number was Where Light is Made to Travel the program reads “Light illuminates, refracts, shits and re-gathers. In this piece the gathering and scattering of motion and light reveal the need to support each other on our journey through this life.” The costumes in this production were simple, but important. The background was entirely black, but all of the dancers were in white. The lighting came off from the side of the stage, which added to the illusion of the light traveling. While watching I felt like the dancers were stars wakening at dusk and going back to sleep at dawn. That because stars are moving and dancing through the sky even the darkest time at night can be alive. This was because of the flowing movements that all of the dancers had. I was reminded of the exercise we did in class when we ‘pulled’ each other close and then ‘pushed’ each other away. There were more ‘pulling’ dance movements in this piece and that made me feel like the dancers were all connected. I thought that the movements really did create the feeling that the choreographer Amy Markgrat Jacobson wanted.
One of my favorite numbers was Common Ground because of the direct and strong movements. This number was suppose to be “an intense physicality showcase a community of women who are strong and grounded in the commitment to face life’s trails.” The dancers had very strong movements with lots of bound and direct placement. I was amazed at how many of the same motions such as turns, steps, and lefts looked so different in this peace simply because the dancers’ motions were powerful. The costumes were red, and that color was a good choice because red kind-a demands attention. While I was watching this number I was reminded of Isabella in Shakespeare Measure for Measure, and her strong character. This I thought would be the perfect character to describe the dance, because although she was focused there was something still intriguing and tempting about her.
I had some mix feelings about Landscapes, because I was a little confused at the beginning of the dance. It would have helped me to read my program first because it clarified “a dance of metaphorical connections between the inner and outer landscapes of our life’s- the power of the earth and the human spirit.” Like I mentioned this piece had me a little confused at first. I enjoyed the diverse movements, because there was a combination of light and indirect. One of my favorite movements was when the dancers were imitating the fields and the swayed. I really did enjoy this section, but the piece made a lot more sense to me in the second section, as I would call it. In the second section there were different voices over the music, and it was a lot more of the internal ‘landscape’ (I guess you could call it) Most of the speakers were talking about insecurities and it was remarkable to see the dancers react to what was being said. There movements became very bound and direct in this section. After listening and watching this portion the remainder of the piece seemed to be describing the faces that we put on for society, or how we feel in reality. I enjoyed the dance more, and even liked the changing background slides of diverse landscapes.
I enjoyed watching Where Light is Made to Travel, Common Ground, and Landscapes because there was diverse movements the costumes fit the mood of the piece, and I really did understand what the arts were trying to say through the dance. There must be a section in the audience of the theater reserved for single students who are there for a class, because I swear I was put into that section. While I watched the dancers I thought about their energy placement, and I tied to categorize their motions as light, bound, or pulled. It felt like all of the dancers had a reason for the amount of energy they were using and were they were placing it. Even when the movements were light and indirect that was the purpose of the motion to be light and indirect. I was very impressed and I enjoyed the performance immensely.
The first number was Where Light is Made to Travel the program reads “Light illuminates, refracts, shits and re-gathers. In this piece the gathering and scattering of motion and light reveal the need to support each other on our journey through this life.” The costumes in this production were simple, but important. The background was entirely black, but all of the dancers were in white. The lighting came off from the side of the stage, which added to the illusion of the light traveling. While watching I felt like the dancers were stars wakening at dusk and going back to sleep at dawn. That because stars are moving and dancing through the sky even the darkest time at night can be alive. This was because of the flowing movements that all of the dancers had. I was reminded of the exercise we did in class when we ‘pulled’ each other close and then ‘pushed’ each other away. There were more ‘pulling’ dance movements in this piece and that made me feel like the dancers were all connected. I thought that the movements really did create the feeling that the choreographer Amy Markgrat Jacobson wanted.
One of my favorite numbers was Common Ground because of the direct and strong movements. This number was suppose to be “an intense physicality showcase a community of women who are strong and grounded in the commitment to face life’s trails.” The dancers had very strong movements with lots of bound and direct placement. I was amazed at how many of the same motions such as turns, steps, and lefts looked so different in this peace simply because the dancers’ motions were powerful. The costumes were red, and that color was a good choice because red kind-a demands attention. While I was watching this number I was reminded of Isabella in Shakespeare Measure for Measure, and her strong character. This I thought would be the perfect character to describe the dance, because although she was focused there was something still intriguing and tempting about her.
I had some mix feelings about Landscapes, because I was a little confused at the beginning of the dance. It would have helped me to read my program first because it clarified “a dance of metaphorical connections between the inner and outer landscapes of our life’s- the power of the earth and the human spirit.” Like I mentioned this piece had me a little confused at first. I enjoyed the diverse movements, because there was a combination of light and indirect. One of my favorite movements was when the dancers were imitating the fields and the swayed. I really did enjoy this section, but the piece made a lot more sense to me in the second section, as I would call it. In the second section there were different voices over the music, and it was a lot more of the internal ‘landscape’ (I guess you could call it) Most of the speakers were talking about insecurities and it was remarkable to see the dancers react to what was being said. There movements became very bound and direct in this section. After listening and watching this portion the remainder of the piece seemed to be describing the faces that we put on for society, or how we feel in reality. I enjoyed the dance more, and even liked the changing background slides of diverse landscapes.
I enjoyed watching Where Light is Made to Travel, Common Ground, and Landscapes because there was diverse movements the costumes fit the mood of the piece, and I really did understand what the arts were trying to say through the dance. There must be a section in the audience of the theater reserved for single students who are there for a class, because I swear I was put into that section. While I watched the dancers I thought about their energy placement, and I tied to categorize their motions as light, bound, or pulled. It felt like all of the dancers had a reason for the amount of energy they were using and were they were placing it. Even when the movements were light and indirect that was the purpose of the motion to be light and indirect. I was very impressed and I enjoyed the performance immensely.
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