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On September 25, 1890, the Mormon prophet Wilford Woodruff publicly instructed his followers to abandon polygamy. In doing so, he initiated a process that would fundamentally alter the Latter-day Saints and their faith. Trading the most integral elements of their belief system for national acceptance, the Mormons recreated themselves as model Americans. Mary Campbell tells the story of this remarkable religious transformation in Charles Ellis Johnson and the Erotic Mormon Image. One of the church’s favorite photographers, Johnson (1857–1926) spent the 1890s and early 1900s taking pictures of Mormonism’s most revered figures and sacred sites. At the same time, he did a brisk business in mail-order erotica, creating and selling stereoviews that he referred to as his “spicy pictures of girls.” Situating these images within the religious, artistic, and legal culture of turn-of-the-century America, Campbell reveals the unexpected ways in which they worked to bring the Saints into the nation’s mainstream after the scandal of polygamy. Engaging, interdisciplinary, and deeply researched, Charles Ellis Johnson and the Erotic Mormon Image demonstrates the profound role pictures played in the creation of both the modern Church of Jesus Christ of Latter-day Saints and the modern American nation.
Savor this collection of vintage sexy photographs, a century's worth of naughty pictures sourced from the collection of connoisseur Mark Rotenberg. From early monochromes of daringly dropped drawers to seductively waxed handlebar mustaches, this delicious surfeit of 19th- and early 20th-century erotic photographs spans the sensual to the comedic.
This “ groundbreaking book . . . is essential reading not only for the Filipino diaspora but for anyone who cares about the mysteries of racial identity” (Jose Antonio Vargas, Pulitzer Prize–winning journalist). Is race only about the color of your skin? In The Latinos of Asia, Anthony Christian Ocampo shows that what “color” you are depends largely on your social context. Filipino Americans, for example, helped establish the Asian American movement and are classified by the US Census as Asian. But the legacy of Spanish colonialism in the Philippines means that they share many cultural characteristics with Latinos, such as last names, religion, and language. Thus, Filipinos’ “color” —their sense of connection with other racial groups—changes depending on their social context. The Filipino story demonstrates how immigration is changing the way people negotiate race, particularly in cities like Los Angeles where Latinos and Asians now constitute a collective majority. Amplifying their voices, Ocampo illustrates how second-generation Filipino Americans’ racial identities change depending on the communities they grow up in, the schools they attend, and the people they befriend. Ultimately, The Latinos of Asia offers a window into both the racial consciousness of everyday people and the changing racial landscape of American society.