Augusta Joyce Crocheron's Representative Women of Deseret (1884) is a companion volume to a picture of the same title, intended to introduce strangers to the character of Latter-day Saint women. In her introductory remarks, Crocheron explicitly subordinates intellectual gifts to spiritual and missionary labors, stating that the latter are the primary focus. The sketches aim to demonstrate the subjects' purity, integrity, and heroic firmness, countering external perceptions of Mormon women as passive or degraded.

The language throughout is earnest and testimonial, often employing religious diction such as 'labor,' 'testimony,' and 'faith.' Crocheron's authorial voice is both humble and zealous, as when she hopes her 'truthful testimonies' might melt hearts 'like burning bullets.' The work is structured as a series of individual biographies, each highlighting the subject's public contributions and personal virtues.

Diction of Devotion and Defense

Crocheron's word choices consistently frame the women's lives as acts of religious service. The introductory note uses phrases like 'spiritual or missionary labors,' 'heroic firmness,' and 'allegiance to their cause.' This lexicon positions the biographical subjects as exemplars of faith rather than merely notable individuals. The author also employs defensive rhetoric, anticipating criticism: she asserts that Mormon women are 'not from the dregs of civilization' and that their religion is not 'a cloak, a subterfuge.' Such language reveals a dual purpose—to edify internal readers and to vindicate the community to outsiders.

In the sketch of Emmeline B. Wells, Crocheron describes her 'almost total forgetfulness of self' and her joy in others' achievements 'as though they were her own.' This vocabulary of selflessness recurs across the biographies, reinforcing a collective ideal of womanhood defined by service and humility.

Narrative Structure and the Public Life

Each biography follows a similar arc: early life, conversion or commitment, and then a catalog of public activities. The sketch of Emmeline B. Wells, for example, lists her roles as editor of the Woman's Exponent, president of the Central Grain Committee, delegate to suffrage conventions, and secretary of the Deseret Hospital Association. Crocheron presents these accomplishments as evidence of capability and dedication, but she consistently ties them back to religious context. She notes that Wells's abilities developed 'in that mental atmosphere which is the very essence of Mormonism.'

The author also includes specific dates and events—such as the 1879 trip to Washington and the 1882 Omaha convention—grounding the narrative in verifiable public actions. This structural choice emphasizes the women's engagement with national movements while maintaining their distinct religious identity.

Voice and the Collective Subject

Crocheron's authorial voice fluctuates between objective reporter and fervent advocate. In the introductory section, she uses first-person plural ('our people,' 'our women') to align herself with her subjects, creating a sense of shared identity. The dedication addresses the subjects as 'Spirits dear' and employs poetic lines: 'Ye light the path / That else were lone and dim.' This shift to verse underscores the devotional tone.

Despite the individual focus of each sketch, Crocheron repeatedly emphasizes the collective. She writes that the picture 'is intended to represent the Latter Day Saints Women's Organizations rather than to draw attention to those intellectual gifts.' The women are presented as representatives of a movement, not as isolated figures. This collective framing is reinforced by the book's title and its origin as a companion to a group portrait.

Recurring Details of Pioneer Life and Labor

Across the excerpts, certain details recur: travel, organizational work, and the balancing of domestic and public duties. Emmeline B. Wells is described as traveling 'much among our people, speaking and assisting in organizing.' The biography notes that she 'never seems to tire of journalistic duty' and that her time is 'almost constantly employed in the performance of public duties and benevolent work.' These details paint a picture of relentless activity.

Crocheron also includes specific references to the women's political engagement, such as the preparation of a 'memorial to Congress' and audiences with President Hayes. The author frames these actions as extensions of religious conviction, stating that the women have exercised the ballot 'with respect, caution and wisdom.' The recurring motif of labor—both spiritual and civic—serves to counter the stereotype of Mormon women as isolated or oppressed.

Readers approaching Representative Women of Deseret should attend to how Crocheron's language and structure serve a dual audience: Latter-day Saint readers seeking edification and outsiders needing persuasion. The biographies are not neutral records but carefully crafted testimonies. Noticing the recurring emphasis on public service, the defensive undertones, and the collective framing will reveal the author's rhetorical strategies. The work offers a window into how nineteenth-century Mormon women presented themselves to the world.