By December 31, 2013
Todd M. Compton. A Frontier Life: Jacob Hamblin, Explorer and Indian Missionary. Salt Lake City: University of Utah Press, 2013. 642 pp. Illustrations, photos, maps, bibliography, index. Cloth: $44.95; ISBN: 978-1-60781-234-0
Todd Compton’s first major contribution to Mormon history was his 1997 In Sacred Loneliness, a collective biography of Joseph Smith’s plural wives. In his most recent offering, Compton has returned to the biographer’s craft, with a definitive examination of Jacob Hamblin, a prominent figure in the Mormon colonization of southern Utah and the Southwest. Hamblin was a devout Latter-day Saint, who preached the Gospel to Indians, married plural wives, and played a key role in the expanding Kingdom of God in the West. Even in his lifetime, Hamblin achieved renown not only among the Saints as the “Apostle to the Lamanites,” but also nationally as a guide and an interpreter for John Wesley Powell’s famed expeditions to the Grand Canyon. Previous Hamblin biographies have been either fictionalized or hagiographic, reflecting the “Hamblin legend” that emerged in the nineteenth century. More recent works, reacting against these earlier portrayals, have cast Hamblin in a more unfavorable light. Compton’s biography, the first full-length scholarly treatment of Hamblin’s life, presents a positive reevaluation, while not ignoring the frontiersman’s flaws. Compton expertly analyzes Hamblin’s evolving attitudes toward Indians, showing how the missionary gradually became the “Apostle to the Lamanites.”
By November 27, 2013
Todd Compton, award-winning author of the recently-published biography of “Apostle to the Indians” Jacob Hamblin, contributes this installment in the JI’s Mormons and Natives Month.
The problem with Mormon history is that it focuses on Mormons. I make this paradoxical statement to intentionally overstate the case—but there is some truth to it. We Mormons have never existed in a bubble; we have always interacted with non-Mormons. A historian can, of course, focus on the Mormon side of things, and you would expect a writer of “Mormon history” to do so, to a certain extent. However, if we don’t take the non-Mormon side of the story seriously, looking at it thoroughly and even sympathetically, we will not even understand the Mormon side of the story in a careful, holistic way. (Looking at the non-Mormon side of our history sympathetically can be difficult for modern loyal Mormons, given the polarized Mormon/anti-Mormon conflicts throughout nineteenth-century Utah history.)
By November 26, 2013
Filed away in the Brigham Young Papers at the Church History Library, there is a document that records the vision of a nineteenth-century prophet. That visionary, however, was not Brigham Young. Rather, it was Arapeen, a leading Ute chief during the Mormons’ first two decades in the Great Basin. That the Saints believed that Arapeen had received a legitimate revelation is revealed in the language they used to categorize the document. John Lowry, Jr., the Manti resident who interpreted for Arapeen, and George Peacock, who acted as scribe, entitled the document “Vision of Arapine on the night of the 4th of Feb 1855.” Later, after it had been sent to Young’s office in Salt Lake City, an unidentified clerk scrawled “The Lord to Arrowpin” in the margins. Arapeen’s vision provides a fascinating window into the Utes’ hybrid religious culture that was in the process of formation in the years following the Mormons’ arrival in 1847.
By November 22, 2013
By Cassandra Clark
Beginning in 2008, staff at the American West Center of the University of Utah, the Marriot Library, Utah’s Division of Indian Affairs, and the Department of Heritage and Arts worked together to create the Utah American Indian Digital Archive (UAIDA). This keyword searchable online digital archive contains primary and secondary sources pertaining to Utah’s American Indian Peoples. The archive offers tribal members, professional researchers, and patrons the opportunity to participate in Utah’s diverse and interesting history by viewing digital copies of documents, photographs, maps, and recordings and transcripts of oral histories. The collection contains sources relating to the Northwestern Shoshone, Goshute, Paiute, Utah Navajo, White Mesa, and Ute Indians to offer a wide selection of resources to educate patrons about Utah’s complex cultural past.
By November 19, 2013
By Laura Allred Hurtado, with David G. Note: This represents preliminary and ongoing research for the Armitage painting.
In 1890, British born painter and founder of the Utah Art Association William Armitage created the massive historic painting, Joseph Smith Preaching to the Indians. The artwork, which once hung with prominence in the Salt Lake Temple, now fills the wall leading up to the 2nd floor of the Church History Museum. The scale itself means that it demands the attention of the entire room, standing almost as a sentinel within the space. The painting depicts, as the title suggests, a well-dressed Smith preaching to a crowd of nearly forty American Indians which surround the frame. Smith’s outstretched right arm gestures heavenward while his left hand holds the Book of Mormon, a book that according to historian Ronald W. Walker was “not just a record of the ‘Lamanite’ or Native American people, but a highly unusual manifesto of their destiny.” Smith stands triumphantly and confidently among this crowd of mostly male Indians whose expressions vary from guarded, taken aback, distrusting, perhaps even provoked but in all instances, they are engaged, looking toward Joseph and his distinct message regarding the destiny of North America’s Indigenous peoples.
By November 14, 2013
This installment in the JI’s Mormons and Natives month comes from Corey Smallcanyon. He is a Din4 (Navajo) Indian from the Gallup, New Mexico area, who grew up on and off the Navajo reservation. He works as an Adjunct Professor with Utah Valley University teaching United States History. His emphasis is in U.S. History, the American West, Utah history, LDS history, Native American and Navajo history. In his spare time he volunteers teaching Navajo genealogy to surrounding areas and spending time with his family.
Among the Dine’ (Navajos) Ma’ii (coyote) stands center stage as a trouble maker, wise counselor, cultural hero, and powerful deity. Ma’ii stories help establish a foundation for the ethical teachings for all children. Early traditional memory tells of Ma’ii who tried to steal the farm of Grandfather Na’asho’ii Dich’izhii (Horned Toad). Ma’ii came “wandering” upon Na’asho’ii Dich’izhii tending his farm and asked for some of his corn to eat. After much begging, Na’asho’ii Dich’izhii gave into Ma’ii’s demands, but Ma’ii was not satisfied and began taking more without permission. As Na’asho’ii Dich’izhii tried to take the corn away Ma’ii ate Na’asho’ii Dich’izhii. Upset with his predicament, Na’asho’ii Dich’izhii was eventually able to make his way out of Ma’ii, and triumphed by taking back his farm.
By November 12, 2013
It’s a powerful story. The young Joseph F. Smith, fresh off his mission to the Sandwich Islands, is traveling through Southern California on his way home to Utah in late 1857/early 1858. The Mormons are viewed with mistrust and hostility: rumors surrounding the Mountain Meadows Massacre are fresh on everyone’s lips as Johnston’s Army converges on Utah. Joseph F.’s party is confronted by a band of rough and tumble men on horseback, looking to pick a fight with any Mormons they can find. Joseph F.’s fellow travelers scatter, and when one burly ruffian pointedly asks Joseph F. if he is a Mormon, the young returned missionary responds, “Yes, siree, dyed-in-the-wool; true blue, through and through,” diffusing the tense confrontation by staying true to his identity.
But was he really “dyed-in-the-wool, true blue, through and through”?
By November 5, 2013
For the past several months, the JI has sponsored various theme months, allowing permas and guests to ruminate on such topics as politics, the international church, and material culture. November is Native American Heritage Month, which was first promoted in the Progressive Era by reform-minded Indians to recognize the contributions of Natives to the development of the United States. As in the case of Black History Month and Women’s History Month, we at the JI believe that Natives are an intricate part of Mormon history, rather than a sub-topic only worthy of discussion once a year, but we also see the value in focusing our thoughts at this time in conjunction with Native American Heritage Month. This month’s editors, David G., Amanda, and Farina, have assembled an all-star cast of guest bloggers, who will share fascinating insights from their research, alongside contributions from permas. The editors have also put together some brief thoughts on their areas of expertise for this introductory post.
Mormonism’s Encounters with Native America in the 19th Century (David G.)
From the earliest days of Mormonism, indigenous peoples were central to Joseph Smith’s vision of the future.
By October 29, 2013
At the annual meeting of the Mormon History Association in June, historian Leigh Eric Schmidt delivered a fascinating Tanner Lecture on “Mormons, Freethinkers, and the Limits of Toleration” (a helpful summary of his remarks can be found here). Among other things, I was struck by Schmidt’s discussion of the occasional moments of agreement between Mormons and Freethinkers in the late 19th century. It was, most often, their mutual distrust and dislike of mainline Christians that afforded them these brief instances of mutual respect and accord.
I recently browsed through several issues of The Truth Seeker, a prominent 19th century newspaper devoted to “freethought and reform,” in search of something entirely unrelated to Mormonism. But as I did, I came across a couple of articles on Mormonism. In the May 15, 1886 edition of the paper, Samuel B. Putnam, the secretary of the American Secular Union, reported on his recent visit to Utah. Among other things, Putnam noted with pleasure that “there are many Liberals at Ogden,” including some former Mormons. “Mr. James B. Stoddard was born in Mormonism,” he reported. “He, however, has a keen and fearless mind, and has broken away from the trammels. He will do much for Freethought by his influence and ability.”
By October 8, 2013
Kenneth L. Alford, ed. Civil War Saints. Provo, UT: Religious Studies Center (BYU), 2012. xxxiii + 569 pp. Hardcover $31.99. ISBN 978-0-8425-2816-0.
I have contributed here a thorough and lengthy discussion of this book; if you would like just the highlights, please read my first and last paragraphs below. –NRR
As America continues its commemoration of the 150th anniversary of the Civil War, it is fitting that at least one new book should come out examining the connections between Latter-day Saints and the war. Kenneth Alford aims in this edited volume to update and add to the small body of literature surrounding Mormons, the Utah Territory, and the Civil War. While he falls short of creating a one-volume comprehensive treatment of the subject, he and his co-contributors have explored important, previously-uncharted territory that make this book an important addition to any Mormon or Civil War History enthusiast’s library.
By September 27, 2013
Alan Morrell, a curator at the Church History Museum, contributes this installment in the JI’s material culture month. Alan is completing a doctorate in American History at the University of Utah, and he has degrees from BYU and Villanova.
I have an iPhone because I once missed an appointment. I was so engulfed in my research, I forgot about a meeting and didn’t realize it until it was already over. My wife teases me about being absent-minded, but she wasn’t amused when I told her what had happened. After years of marriage to a poor grad student, she was thrilled that I had a paying job. She worried that I’d screw it up so she went out and bought me something that could keep me on track. Now, the time and my schedule are always available, with reminders of upcoming appointments.
By September 16, 2013
Is this really a post about material culture? I started out thinking it would be, but I suppose it hasn’t really ended up that way as I’m not analyzing the ways in which the makers or users of these objects physically interact with them. Yet I think there’s something significant in the fact that the Mormon beehive is such a substantial physical presence, both as it is materially incorporated into so many Mormon sites and as it appears in so many of the mundane physical assertions of state power in Utah. Perhaps I’m grasping at straws in an effort to anchor myself to our monthly theme here at JI – I’ll leave it for the readers of this post to decide!
I’ve always been a very visual person, and I take great delight in quizzing myself and the people around me on the people and pictures that we encounter in our everyday lives. I’m told it’s something of a trial to watch any BBC production with me, as every time a new character appears on screen I immediately give my fellow viewers a brief history of the actor’s previous performances and explain how their previous roles are being used to shape the audience’s reaction to the current character. (This might explain why my husband often chooses to go do something else when I turn on Masterpiece Theatre….) I do the same thing with Disney movies, and I also delighted, when I worked for the Disney Store in college and made frequent excursions to Orlando, at finding the “hidden Mickeys” that Disney incorporates into designs all over its theme parks. It’s a shame Dan Brown isn’t better at what he does – I’m a big fan of finding and analyzing hidden symbols… when they’re well hidden (or at least unnoticed or misunderstood by many) and worth finding anyway.
So imagine how much fun I have with the many not-so-hidden but all-too-overlooked symbols I have learned through my study of the Latter-day Saints (as evidenced here by the fact that all of the pictures below are mine, unless otherwise noted).
By August 27, 2013
“Do you think President Kimball approves of your action?” This question, asked by an unnamed general authority of the soon-to-be excommunicated Elder George P. Lee of the First Quorum of the 70, captured the lingering tensions over the rapid decline of the “Day of the Lamanite” that had marked Mormon views of Native Americans in the second half of the twentieth century. Lee, the first general authority of Native descent, was himself the product of several of the programs instituted under the direction of Apostle Spencer W. Kimball designed to educate American Indians and aid their acculturation into the dominant society. Even at the time of Lee’s call to the 70 in 1975, the church had begun reallocating resources away from the so-called “Lamanite programs,” but the full implications of these decisions were not apparent until the mid-1980s. Lee responded to the question posed above by laying out a distinct interpretation of 3 Nephi 21:22-23, an interpretation that he argued Kimball had shared and that the General Authorities in the 1980s had abandoned. The 1980s, known as the decade when Church President Ezra Taft Benson challenged the Saints to increase and improve their devotional usage of the Book of Mormon—a challenge that saw marked results, at least as measured by the significant increase of citations to the work in General Conference talks—was also a decade of debate over the meaning of the book’s intended audience and purpose.
By August 14, 2013
This post continues the JI’s occasional “Responses” series and contributes to the August theme of 20th Century Mormonism. Semi-regular guest and friend of the JI Patrick Mason, Howard W. Hunter Chair of Mormon Studies at Claremont, contributes this installment.
Review of David Pulsipher, “‘Prepared to Abide the Penalty’: Latter-day Saints and Civil Disobedience,” JMH 39:3 (Summer 2013): 131-162.
Pop quiz: Which group maintained the longest civil disobedience movement in American history, and the first such movement not to descend into violence? Since you’re reading a Mormon history blog, the question is a bit like asking who’s buried in Grant’s tomb. Yet even with the prodigious output of scholars working on Mormon related topics in recent years, there are relatively few offerings that not only give us new details but also really help us see Mormonism through a new perspective. David Pulsipher’s recent JMH article is one of those.
By July 16, 2013
This is the third in a three-part series of posts about Joseph F. Smith’s experiences during the New York Draft Riots of July 1863. See the first two parts here and here.
Map of Manhattan Island: the cluster of attacks on property in the southwestern portion of the island is close to the Stevens House, where Joseph F. was staying with John W. Young.
In the previous post I argued that Joseph F. Smith seemed to be simply an observer for the first two days of the draft riots. Late in the night on July 14, 1863, however, the riots came dangerously close, momentarily changing the nature of his relationship to them. In this last post of my brief series, I have transcribed Joseph F.’s diary entries for the last few days of the riots and their aftermath. I think they provide an interesting, if brief, look into how the riots affected him.
By July 13, 2013
Every four years, the Sunday School curriculum cycle hits D&C/Church History. It’s during this time that we’re reminded of the story of Thomas B. Marsh, first President of the Quorum of the Twelve Apostles, who left the church in 1838. According to Apostle George A. Smith, whose 1856 telling of this story became the basis of subsequent renditions, in 1838 Elizabeth Marsh got into a dispute with Lucinda Harris over a pint of milk skimmings . Believing that his wife’s good name was at stake, Marsh defended Elizabeth in a series of investigations held, according to Smith, by the Teachers Quorum, the Bishopric, the High Council, and the First Presidency. Smith indicated that, humiliated by each quorum’s decision against Elizabeth, Marsh left the church and swore in an affidavit that the Saints were “hostile towards the State of Missouri.” In Smith’s account, “That affidavit brought from the government of Missouri an exterminating order, which drove some 15,000 Saints from their homes and habitations, and some thousands perished through suffering the exposure consequent on this state of affairs.”
By July 12, 2013
This is the second in a three-part series of posts about Joseph F. Smith’s experiences during the New York Draft Riots of July 1863. See the first part here.
Image: CHARGE OF THE POLICE ON THE RIOTERS AT THE “TRIBUNE” OFFICE, Harper’s Weekly, August 1, 1863, p. 484 
Joseph F. Smith arrived in New York City on July 6, 1863, after an unremarkable journey from Liverpool (though he did mention with disappointment on July 4th that “no demonstrations were mad[e] to commemorate the aneversery of American Independence,” ). He had been recently released from his missionary duties in the British Isles Mission, and was fulfilling an assignment to see several groups of Mormon emigrants safely into the U.S. and on their way toward Utah.
By July 10, 2013
Image: “The Riots in New York: The Mob Lynching a Negro in Clarkson-Street” 
One of the things that first interested me about Joseph F. Smith was his personality as a diarist. He liked to pen elaborate descriptions of impressive places he visited, such as the ancient Mo’okini heiau (temple) in Hawaii, the famous Mauna Loa volcano, or the Wentworth Castle and Estates near Barnsley, England. He cataloged what he saw as faults in others, ranging from family members, to LDS church enemies, to people he encountered as a missionary. He recorded seemingly insignificant details and used trite or repetitive phrases (some of which have crept into my own journaling vocabulary), in the process illuminating much about his education, priorities, biases, and spirituality. And we can’t leave out the infamous cat massacre that Amanda HK described in a post some time ago.
By May 27, 2013
Terryl L. Givens. The Viper on the Hearth: Mormons, Myths, and the Construction of Heresy, updated edition. New York: Oxford University Press, 2012. Paperback. 978-0-19-993380-8. $24.95.
Since its original publication in 1997, Terryl Givens’ The Viper on the Hearth has been a mainstay of the study of Mormonism and anti-Mormonism in American culture. And deservedly so. Givens’ work provided the first substantial scholarly book-length exploration of images of the Latter-day Saints in American culture in any time period. His examination of the representations of Mormons in the United States in the 19th century is sweeping in its coverage of the period; thorough in its inclusion of a wide variety of sources, from newspapers to popular fiction to fictive memoirs; and convincing in its argument that, whatever American claims of separation of church and state and tolerance for differing religious views may have been, religion was at the heart of mainstream America’s intolerance, suspicion, and occasional violence toward the Mormons. For many students of Mormonism and of American religion, Viper has served as an introduction to anti-Mormonism in America. For the generation of scholars who have examined the subject since Viper’s first publication—including Megan Sanborn-Jones, Patrick Q. Mason, and J. Spencer Fluhman—Givens’ scholarship has served as a guide. No one can engage in a study of anti-Mormonism in the United States without responding to his arguments about the mechanisms of and motivations behind anti-Mormon sentiment in American culture.
By March 26, 2013
By Alex D. Smith
“To be burned unread if I die, unless Tom cares to read it. No one else. Mind! I will haunt any one who does!
E. D. K.”
I have waited with eager anticipation for Elizabeth Dennistoun Kane to fulfill this threat inscribed on the first page her 1860 diary. Elizabeth, if you are listening, at your convenience.
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