Indian turning white. A Winnebago Indian, Louis Armell, living on the reservation, is said to be the object of scientific observation because for many years his skin has gradually been turning white. He is now 54 years old. He still has “copper patches” but physicians believe that if he lives a few more years he will become entirely white.
Improvement Era, April 1928 Issue 6, Page 537 (Page 91 of the linked PDF)
https://catalog.churchofjesuschrist.org/assets/4b787529-9a83-49d1-85df-d973548a6e2c/0/0
Tag: Native American
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Indian Turning White, Improvement Era
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Buy up the Children
Excerpt from the journal of Wilford Woodruff: 1
May 12, 1851: At Cedar City, President Young then addressed them and said he would express his feelings upon the subject to those who wished to go home. If you were now on a mission to France, England or any other part of the earth preaching the gospel, you would not sit down and counsel together about going to get your families or go home until your mission was ended. This is of quite as much importance as preaching the gospel. for the time has now come when it is required of us to make the wilderness blossom as the rose. Our mission now is building up stakes of Zion and filling these mountains with cities and when your mission is ended, you are at liberty to go and be free and only do right. When I go on a mission, I leave my affairs in the hands of God. If my house, fields, flocks, wife or children die in my absence, I say Amen to it. If they live and prosper, I feel to say Amen to it and thank the Lord. He wished the brethren to finish the fort and secure their grain and wished the land to be surveyed so that the brethren who laid the foundation could have their choice of farms. He counselled the brethren to buy up the Lamanite children as fast as they could and educate them and teach them the gospel so that not many generations they would be a white and delightsome people for the Lord could not have devised a better plan than to have put us where we are in order to accomplish this thing.
References
References 1 Journal of Wilford Woodruff – https://archive.org/details/WoodruffWilfordJournalSelections -
Not a Few Things
Excerpt from Studies of the Book of Mormon by B. H. Roberts, pg. 240: 1
“Did Ethan Smith’s View of the Hebrews furnish structural material for Joseph Smith’s Book of Mormon? It has been pointed out in these pages that there are many things in the former book that might well have suggested many major things in the other. Not a few things merely, one or two, or half dozen, but many; and it is this fact of many things of similarity and the cumulative force of them that makes them so serious a menace to Joseph Smith’s story of the Book of Mormon’s origin.”
From the Wikipedia article, ‘Studies of the Book of Mormon’: 2
“Studies of the Book of Mormon is a collection of essays written at the beginning of the 20th century (though not published until 1985) by B. H. Roberts (1857–1933), a general authority of The Church of Jesus Christ of Latter-day Saints (LDS Church), which examine the validity of the Book of Mormon as a translation of an ancient American source.
In the early 1920s, Roberts was asked by the First Presidency of the LDS Church to develop an apologetic to explain difficulties in the Book of Mormon, such as the lack of Hebrew or Egyptian vestiges in the languages of the Native American peoples and such historical anachronisms in the Book of Mormon as mentions of horses, oxen, wheat, and steel swords in ancient America
Roberts also compared the Book of Mormon with Ethan Smith’s View of the Hebrews (1823), published five years before the Book of Mormon. Smith, a Vermont clergyman, drew on, what were at the time, commonplace ideas about the relationship of the Hebrews and the American Indians. Not only did Smith’s work go through many early editions, but Oliver Cowdery, Joseph Smith’s scribe and one of the Three Witnesses to the golden plates, grew up in the Vermont town where Ethan Smith pastored the church and where Cowdery’s mother and half-sisters were members. According to religion writer Richard Ostling, “it is probably safe to assume that Joseph Smith was familiar” with Ethan Smith’s book.”
Additional Study
View of the Hebrews, Ethan Smith (1823) – https://archive.org/details/viewhebrewsexhi00smitgoog
B. H. Roberts’s Studies of the Book of Mormon, Brigham D. Madsen (Dialogue) – https://www.dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V26N03_87.pdfReferences
References 1 Studies of the Book of Mormon, B. H. Roberts – https://www.amazon.com/Studies-Book-Mormon-B-Roberts/dp/1560850272 2 Studies of the Book of Mormon, Wikipedia – https://en.wikipedia.org/wiki/Studies_of_the_Book_of_Mormon -
John D. Lee
September 11th marks the anniversary of the Mountain Meadows Massacre. A five day siege that culminated in the slaughter of some 120 California-bound immigrants in 1857, at the hands of Mormon militiamen (reinstated Nauvoo Legion) from Parowan, Utah.1
A month before the emigrants departed Arkansas on their journey west, Parley P. Pratt (LDS Apostle) was shot and stabbed by an estranged husband of his twelfth plural wife in the same state. Additionally there was war hysteria about a possible invasion into the Mormon territory by the U.S. government, placing the Mormon population on edge.
The wagon train of emigrants were bound for California on a route that passed through the Utah Territory. After arriving in Salt Lake, the Baker-Fancher party made their way south, eventually stopping to rest at Mountain Meadows. While camping at the meadow, nearby Mormon militia leaders, including Isaac C. Haight (LDS Stake President) and John D. Lee (adopted son, sealed to Brigham Young), joined forces to organize an attack on the wagon train.
Intending to give the appearance of Native American aggression, the militia’s plan was to arm some Southern Paiutes and persuade them to join with a larger party of their own militiamen—disguised as Native Americans—in an attack. During the militia’s first assault on the wagon train the emigrants fought back, and a five-day siege ensued. Eventually fear spread among the militia’s leaders that some emigrants had caught sight of white men and had likely discovered the identity of their attackers. As a result militia commander William H. Dame ordered his forces to kill the emigrants.
By this time the emigrants were running low on water and provisions, and allowed some approaching members of the militia—who carried a white flag—to enter their camp. John D. Lee, then local Indian agent, told them the Indians had gone, and if the Arkansans would lay down their arms, he and his men would escort them to safety. They were separated into three groups—the wounded and youngest children, who led the way in two wagons; the women and older children, who walked behind; and then the men, each escorted by an armed member of the militia.
Lee led his charges three-quarters of a mile from the campground to a southern branch of the California Trail. As they approached the rim of the Great Basin, a single shot rang out, followed by an order: “Do your duty!” The escorts turned and shot down the men, painted “Indians” jumped out of oak brush and cut down the women and children, and Lee directed the murder of the wounded.
Following the massacre, the perpetrators hastily buried the victims, leaving the bodies vulnerable to wild animals and the climate. Local families took in the surviving 17 children (all under 8 years of age), and many of the victims’ possessions were auctioned off.
Initially, the LDS Church denied any involvement by Mormons, and was relatively silent on the issue. Though an early investigation was conducted by Brigham Young, who interviewed John D. Lee on September 29th, 1857. Young sent a report to the Commissioner of Indian Affairs stating the massacre was the work of Native Americans. The Utah War delayed any investigation by the U.S. government until 1859, when Jacob Forney and Major James Henry Carleton conducted investigations. In Carleton’s investigation, at Mountain Meadows he found women’s hair tangled in sage brush and the bones of children still in their mothers’ arms. Carleton later said it was “a sight which can never be forgotten.” After gathering up the skulls and bones of those who had died, Carleton’s troops buried them and erected a cairn and cross with the inscription “Vengeance is mine, I will repay saith the Lord.”
During a tour of southern Utah, Brigham Young along with some 60 other Saints, visited the massacre site in May 1861. After viewing the inscription on the cross, Wilford Woodruff recorded President Young as saying “it should be vengeance is mine and I have taken a little.” The cross was then torn down and the rocks of the cairn were dismantled, leaving little of the original marker.
Captain James Lynch, who visited the site of the massacre in 1859, recorded his impressions:2
The scene of the fearful murder still bears evidence of the atrocious crime, charged by the Mormons and their friends to have been perpetrated by Indians but really by mormons disguised as Indians, who in their headlong zeal, bigotry and fanaticism deemed this a favorable opportunity of at once wreaking their vengeance on the hated people of Arkansas, and of making another of these iniquitious “Blood offerings” to God so often recommended by Brigham Young and their other leaders. For more than two square miles the ground is strewn with the skulls, bones and other remains of the victims. In places water has washed many of these remains together, forming little mounds, raising monuments as it were to the cruelty of man to his fellow man. Here and there may be found the remains of an innocent infant beside those of some devoted mother, ruthlessly slain by men worse than demons; their bones lie bleaching in the noon day sun a mute but eloquent appeal to a just but offended God for vengeance. I have witnessed many harrowing sights on the fields of battle, but never did my heart thrill with such horrible emotions, as when standing on that silent plain contemplating the remains of the innocent victims of Mormon Avarice, fanaticism & cruelty.
“Blood offerings” perhaps referencing the early mormon teaching of blood atonement that some crimes are so heinous that the atonement of Christ does not apply. Instead, to atone for these sins perpetrators should be killed in a way that would allow their blood to be shed upon the ground as a sacrificial offering. Brigham Young taught that a person who…
…has committed a sin that he knows will deprive him of that exaltation which he desires, and that he cannot attain to it without the shedding of his blood, and also knows that by having his blood shed he will atone for that sin, and be saved and exalted with the Gods, is there a man or woman in this house but what would say, ‘shed my blood that I may be saved and exalted with the Gods?’ All mankind love themselves, and let these principles be known by an individual, and he would be glad to have his blood shed. That would be loving themselves, even unto an eternal exaltation. Will you love your brothers or sisters likewise, when they have committed a sin that cannot be atoned for without the shedding of their blood? Will you love that man or woman well enough to shed their blood? That is what Jesus Christ meant. 3
:::
Excerpt from the last confession and statement of John D. Lee taken shortly before his execution for involvement in the Mountain Meadows massacre:4
I believed then as I do now, that it was the will of every true Mormon in Utah, at that time, that the enemies of the Church should be killed as fast as possible, and that as this lot of people had men amongst them that were supposed to have helped kill the Prophets in the Carthage jail, the killing of all of them would be keeping our oaths and avenging the blood of the Prophets.
The oath of vengeance was an addition made to the Nauvoo endowment under the direction of Brigham Young by 1845 in the Nauvoo Temple, soon after the 1844 death of Joseph Smith. Participants agreed to be bound by the following oath:
You and each of you do covenant and promise that you will pray and never cease to pray to Almighty God to avenge the blood of the prophets upon this nation, and that you will teach the same to your children and to your children’s children unto the third and fourth generation.5
References
References 1 Mountain Meadows massacre – https://en.m.wikipedia.org/wiki/Mountain_Meadows_massacre 2 Affidavit of Jame Lynch – https://www.mtn-meadows-assoc.com/james_lynch.htm 3 Journal of Discourses, vol.4, pp. 215–21. – http://contentdm.lib.byu.edu/cdm/ref/collection/JournalOfDiscourses3/id/9596 4 Last confession and statement of John D. Lee – http://www.mtn-meadows-assoc.com/jdlconfession.htm 5 Oath of vengeance, Wikipedia – https://en.wikipedia.org/wiki/Oath_of_vengeance -
No Evidence
Image: National Geographic image. A Canadian archaeological dig finding evidence of a viking outpost dating to around 1000 AD. Evidence of Viking Outpost Found in Canada
The Smithsonian Institution’s letter “Statement Regarding the Book of Mormon“
Pg. 1
Your recent inquiry concerning the Smithsonian Institution’s alleged use of the Book of Mormon as a scientific guide has been received in the Smithsonian’s Department of Anthropology.
The Book of Mormon is a religious document and not a scientific guide. The Smithsonian Institution has never used it in archeological research and any information that you have received to the contrary is incorrect. Accurate information about the Smithsonian’s position is contained in the enclosed “Statement Regarding the Book of Mormon,” which was prepared to respond to the numerous inquiries that the Smithsonian receives on this topic.
Because the Smithsonian regards the unauthorized use of its name to disseminate inaccurate information as unlawful, we would appreciate your assistance in providing us with the names of any individuals who are misusing the Smithsonian’s name. Please address any correspondence to:
Anthropology Outreach Office
Department of Anthropology
National Museum of Natural History MRC 112
Smithsonian Institution
Washington, DC 20560Pg. 2
1. The Smithsonian Institution has never used the Book of Mormon in any way as a scientific guide. Smithsonian archeologists see no direct connection between the archeology of the New World and the subject matter of the book.
2. The physical type of the American Indian is basically Mongoloid, being most closely related to that of the peoples of eastern. central, and northeastern Asia. Archeological evidence indicates that the ancestors of the present Indians cane into the New World – probably over a land bridge known to have existed in the Being Strait region during the last Ice Age – in a continuing series of small migrations beginning from about 25,000 to 30,000 years ago.
3. Present evidence indicates that the first people to reach this continent from the East were the Norsemen who briefly visited the northeastern part of North America around A.D. 1000 and then settled in Greenland. There is nothing to show that they reached Mexico or Central America.
4. One of the main lines of evidence supporting the scientific finding that contacts with Old World civilizations if indeed they occurred at all, were of very little significance for the development of American Indian civilizations, is the fact that none of the principal Old World domesticated food plants or animals (except the dog) occurred in the New World in pre-Columbian times. American Indians had no wheat, barley, oats, millet, rice, cattle, pigs, chickens, horses, donkeys, camels before 1492. (Camels and horses were in the Americas, along with the bison, mammoth, and mastodon, but all these animals became extinct around 10,000 B.C. at the time when the early big game hunters spread across the Americas.)
5. Iron, steel, glass, and silk were not used in the New World before 1492 (except for occasional use of unsmelted meteoric iron). Native copper was worked in various locations in pre-Columbian times, but true metallurgy was limited to southern Mexico and the Andean region, where its occurrence in late prehistoric times involved gold, silver, copper, and their alloys, but not iron.
6. There is a possibility that the spread of cultural traits across the Pacific to Mesoamerica and the northwestern coast of South America began several hundred years before the Christian era. However, any such inter-hemispheric contacts appear to have been the results of accidental voyages originating in eastern and southern Asia. It is by no means certain that even such contacts occurred; certainly there were no contacts with the ancient Egyptians, Hebrews, or other peoples of Western Asian and the Near East.
7. No reputable Egyptologist or other specialist on Old World archeology, and no expert on New World prehistory, has discovered or confirmed any relationship between archeological remains in Mexico and archeological remains in Egypt.
8. Reports of findings of ancient Egyptian, Hebrew, and other Old World writings in the New World in pre-Columbian contexts have frequently appeared in newspapers, magazines, and sensational books. None of these claims has stood up to examination by reputable scholars. No inscriptions using Old World forms of writing have been shown to have occurred in any part of the Americas before 1492 except for a few Norse rune stones which have been found in Greenland.
Pg. 3 & 4
Coe, Michael D. Mexico. 4th revised edition. Thames & Hudson, 1994. (A well-written, authoritative summary of Mexican archeology.)
Coe, Michael D. The Maya. 5th revised edition. Thames & Hudson, 1993. (A general summary of the archeology of the Maya.)
Coe, Michael D. and Richard A Diehl. In the Land of the Olmecs. 2 vols. University of Texas Press, 1980.
Fagan, Brian. Ancient North America: The Archaeology of a Continent. 2nd ed. New York: Thames &Hudson, 1995.
Kingdoms of Gold, Kingdoms of Jade: The Americas Before Columbus. New York: Thames & Hudson, 1991.
Ferguson, Thomas S. OneFold and One Shepherd. San Francisco: Books of California, 1958. (A book presenting the Mormon point of view.)
Freidel, David, Linda Schele, and Joy Parker. Maya Cosmos. NY: New York: William Morrow & Co., 1993.
Hammond, Norman. Ancient Maya Civilization. New Brunswick New Jersey: Rutgers University Press, 1982.
Hunter, Milton R. and Thomas S. Ferguson. Ancient America and the Book of Mormon. Oakland, California: Kolob Book Co., 1950. (The Mormon point of view is presented.)
Jennings, Jesse D. Prehistory of North America. 2nd edition. McGraw Hill, 1989.
Jennings Jesse, editor. Vol. 1. Ancient North Americans. Vol. 2. Ancient South Americans. San Francisco: W. H. Freeman, 1983.
Lamberg-Karlovsky, C. C. and Jeremy A. Sabloff. Ancient Civilizations; The Near East and Mesoamerica. 2nd ed. Prospect Heights, IL: Waveland Press, 1995. (Chapter 4 discusses the first Mesoamerican civilization and its origin. Very readable.)
Marcus, Joyce. Mesoamerican Writing Systems: Propaganda, Myth, and History in Four Ancient Civilizations. Princeton, NJ: Princeton University Press, 1992.
Papers of the New World Archaeological Foundation. Provo, Utah: Brigham Young University, 1952-. (Published results of archeological investigations in Mesoamerica by the Foundation supported by the Mormon Church.)
Riley, Carroll L. et al., editors. Man Across the Sea: Problems of Pre-Columbian Contancts. Austin: University of Texas Press, 1971. (A collection of articles, mostly by well-qualified specialists, concerning transoceanic contacts.)
Sabloff, Jeremy A. Cities of Ancient Mexico: Reconstructing a Lost World. New York, NY: Thames &Hudson, 1990.
Schele, Linda, and David Freidel. A Forest of Kings: The Untold Story of the Ancient Maya. New York, NY: William Merrow & Co., 1992.
Wauchope, Robert. Lost Tribes and Sunken Continents. University of Chicago Press, 1974. (Chapter 4 covers Mormon theories, setting them in the context of other nonscientific schemes. Author is a well-qualified specialist on Mexican archeology.)
Williams, Stephen. Fantastic Archaeology: the Wild Side of North American Prehistory. Philadelphia: University of Pennsylvania Press, 1991. (See the chapter “Archaeology and Religion: Where Angels Fear to Tread.”)
The National Geographic Society’s letter ‘Statement on the Book of Mormon.’ National Geographic Society Statement on the Book of Mormon
The Book of Mormon is clearly a work of great spiritual power; millions have read and revered its words, first published by Joseph Smith in 1830. Yet Smith’s narration is not generally taken as a scientific source for the history of the Americas. Archaeologists and other scholars have long probed the hemisphere’s past, and the Society does not know of anything found so far that has substantiated the Book of Mormon.
In fact, students of prehistoric America by and large conclude that the New World’s earliest inhabitants arrived from Asia and the Bering “land bridge.” (Lower sea levels during the ice ages exposed the continental shelf beneath Bering Strait, allowing generations of ancient Siberians to migrate east.) National Geographic carried “The First Americans” in its September 1979 issue, perhaps on your library’s shelf.
Crash Course:
Statement Regarding the Book of Mormon – The Smithsonian Institution
National Geographic Society Statement on the Book of Mormon
Archaeology and the Book of Mormon – Wikipedia
Dr. Michael Coe – An Outsider’s View of Book of Mormon Archaeology (Podcast) – Mormon Stories -
Double Helix
Image: Asianic migration routes of the Native Americans.
The introduction to the Book of Mormon:[footnote]Introduction to the Book of Mormon – LDS.org [/footnote]
The book was written by many ancient prophets by the spirit of prophecy and revelation. Their words, written on gold plates, were quoted and abridged by a prophet-historian named Mormon. The record gives an account of two great civilizations. One came from Jerusalem in 600 B.C. and afterward separated into two nations, known as the Nephites and the Lamanites. The other came much earlier when the Lord confounded the tongues at the Tower of Babel. This group is known as the Jaredites. After thousands of years, all were destroyed except the Lamanites, and they are the principal ancestors of the American Indians.
In 2006, after DNA studies began confirming Asianic migration rather than Middle Easter migration the text was changed to read:[footnote]Single word change in Book of Mormon speaks volumes – Salt Lake Tribune [/footnote]
The book was written by many ancient prophets by the spirit of prophecy and revelation. Their words, written on gold plates, were quoted and abridged by a prophet-historian named Mormon. The record gives an account of two great civilizations. One came from Jerusalem in 600 B.C. and afterward separated into two nations, known as the Nephites and the Lamanites. The other came much earlier when the Lord confounded the tongues at the Tower of Babel. This group is known as the Jaredites. After thousands of years, all were destroyed except the Lamanites, and they are among the ancestors of the American Indians.
Crash Course:
Single word change in Book of Mormon speaks volumes – Salt Lake Tribune
A genomic view of the peopling of the Americas – Harvard University
Book of Mormon and DNA Studies – Gospel Topic Essay
Simon Southerton, DNA, Lamanites and the Book of Mormon (podcast) – Mormon Stories -
White and Delightsome
Image: Apostle LeGrand Richards
In a 1978 interview Apostle LeGrand Richards spoke on the topic of ‘giving the priesthood to the Negro’:[footnote]Interview with Apostle LeGrand Richards -16th August 1978, Church office Building [/footnote]
WALTERS (Interviewer): Is there still a tendency to feel that people are born with black skin because of some previous situation, or do we consider that black skin is no sign anymore of anything inferior in any sense of the word?
RICHARDS: Well, we don’t want to get that as a doctrine. Think of it as you will. You know, Paul said “Now we see in part and we know in part; we see through a glass darkly. When that which is perfect is come, then that which is in part shall be done away, then we will see as we are seen, and know as we are known.” Now the Church’s attitude today is to prefer to leave it until we know. The Lord has never indicated that black skin came because of being less faithful. Now, the Indian; we know why he was changed, don’t we? The Book of Mormon tells us that; and he has a dark skin, but he has a promise there that through faithfulness, that they all again become a white and delightsome people. So we haven’t anything like that on the colored thing.
Interview with Apostle LeGrand Richards – 16th August 1978, Church office BuildingBlacks and the Priesthood – Mormon ThinkBlack people in Mormon doctrine – WikipediaStatements about race in the Book of Mormon – Religious ToleranceRace and the Priesthood Essay – LDS.orgMormon racism in perspective – Elder Mark E. Peterson -
Becoming White
Lesson 19, A white and Blessed People:[footnote]Manual for the Priests’ Quorum, Nephi Jensen – Deseret News Press, 1927 [/footnote]
LESSON NINETEEN
A WHITE AND BLESSED PEOPLE
(a) Activity Period: (About 15 minutes.) Prayer.—Roll Call—Consider ways of getting attendance of absent members.—Report of assignments performed.—Assignments for ensuing week.—Social and fraternal activities.—Instructions by Bishop.
(b) Lesson Period: (15 to 30 minutes.) Report of number who have read lesson.
Statement of Facts.
- The Lamanites, because of the iniquity of their fathers, were cursed with a skin of darkness.
- They became an idle and a loathsome people, shut off largely from the blessings of the Lord.
- Prayers have been offered by servants of the Lord for their restoration.
- It has been prophesied that they shall one day become a white and delightsome and blessed people.
- Whenever they have obeyed the Gospel in the past, their dark skin has been removed, and they have become fair and beautiful and civilized.
Argument.
When the Indians or Lamanites receive and obey the Gospel in our day and from henceforth, they shall become as white and blessed a people as any in the Church today. This will take place before many generations have passed.
A WHITE AND BLESSED PEOPLE
For their rebellion and iniquity in hardening their hearts against the Lord and his chosen spokesmen, the Lord caused a curse to come upon the Lamanites, and those who intermarried with them. Before thy had…
Blacks and the Priesthood – Mormon ThinkBlack people in Mormon doctrine – WikipediaStatements about race in the Book of Mormon – Religious ToleranceRace and the Priesthood Essay – LDS.orgMormon racism in perspective – Elder Mark E. Peterson
