If a religion cannot attract and instruct young people, it will struggle to survive, which is why recreational programs were second only to theological questions in the development of twentieth-century Mormonism. In this book, Richard Ian Kimball explores how Mormon leaders used recreational programs to ameliorate the problems of urbanization and industrialization and to inculcate morals and values in LDS youth. As well as promoting sports as a means of physical and spiritual excellence, Progressive Era Mormons established a variety of institutions such as the Deseret Gymnasium and camps for girls and boys, all designed to compete with more "worldly" attractions and to socialize adolescents into the faith. Kimball employs a wealth of source material including periodicals, diaries, journals, personal papers, and institutional records to illuminate this hitherto underexplored aspect of the LDS church. In addition to uncovering the historical roots of many Mormon institutions still visible today, Sports in Zion is a detailed look at the broader functions of recreation in society.

Beliefs about the origin of the Earth and the men, animals, plants, and various topographical features seem to survive with greater persistence than any other trait of primitive culture. These beliefs lie at the base of nearly all religions, and the myths in which the beliefs are preserved are the foundation of literature. Therefore, the preservation and study of origin myths are of much importance in the reconstruction of the history of humanity, which is the chief aim of anthropology.
The peoples of the Philippines have rich and varied mythology, yet little has been explored, but which will one day command much attention. Among the Christianized peoples of the plains, the myths are preserved chiefly as folk tales, but in the mountains, their recitation and preservation are a real and living part of the people's daily religious life. Very few of these myths are written; the great majority are preserved by oral tradition. Bizarrely, this region's Mythology seems connected to various other world mythologies, in some cases almost identical.

Until recent years, it has been believed that all ancient records written in the syllabic alphabets which the Filipinos possessed at the time of the Spanish conquest had been lost.

Histories of Anthropology Annual presents diverse perspectives on the discipline’s history within a global context, with a goal of increasing awareness and use of historical approaches in teaching, learning, and conducting anthropology. The series includes critical, comparative, analytical, and narrative studies involving all aspects and subfields of anthropology. Volume 13, Disruptive Voices and the Singularity of Histories, explores the interplay of identities and scholarship through the history of anthropology, with a special section examining fieldwork predecessors and indigenous communities in Native North America. Individual contributions explore the complexity of women’s history, indigenous history, national traditions, and oral histories to juxtapose what we understand of the past with its present continuities. These contributions include Sharon Lindenburger’s examination of Franz Boas and his navigation with Jewish identity, Kathy M’Closkey’s documentation of Navajo weavers and their struggles with cultural identities and economic resources and demands, and Mindy Morgan’s use of the text of Ruth Underhill’s O’odham study to capture the voices of three generations of women ethnographers. Because this work bridges anthropology and history, a richer and more varied view of the past emerges through the meticulous narratives of anthropologists and their unique fieldwork, ultimately providing competing points of access to social dynamics. This volume examines events at both macro and micro levels, documenting the impact large-scale historical events have had on particular individuals and challenging the uniqueness of a single interpretation of “the same facts.”