Newell G. Bringhurst Speaking Events April 13 2018
|Date & Time||Location|
|Tue April 24 at 5:30 PM||Benchmark Books, SLC|
|Thur April 26 at 7:00 PM||Writ & Vision, Provo|
|Fri April 27 at 5:00 PM||Main Street Books, Cedar City|
|Sat April 28 at 4:00 PM||Home of Doug Bowen, St. George|
“An excellent treatment of an important part of American religious life. Bringhurst succeeds in showing the Mormons as a microcosm of the American population.” — The American Historical Review
“In many regards Bringhurst established the terms on which subsequent scholars would engage race and Mormonism” — W. Paul Reeve, author of Religion of a Different Color: Race and the Mormon Struggle for Whiteness
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by Newell G. Bringhurst
Available April 10, 2018
Q: When it was first published (1981), was Saints, Slaves and Blacks the first comprehensive book-length study published on the topic of race within Mormonism? Give us a timeline and little information behind your decision to write the book?
A: Yes, Saints, Slaves, and Blacks was the first comprehensive book-length study published on the topic of race within Mormonism. Although an earlier monograph, Stephen G. Taggart’s cursory Mormonism’s Negro Policy: Social and Historical Origins published in 1970, postulated that Joseph Smith implemented the black priesthood ban during the 1830s in response to Mormon difficulties in the slave state of Missouri. My own work which rejected Taggert’s limited “Missouri Thesis” is much more comprehensive. It took eleven years to complete, going through a two-stage process. The first stage involved producing a doctoral dissertation at the University of California, Davis, with the research and writing taking five years to complete, from 1970 to 1975. The second stage involved transforming the dissertation into a publishable book. This process involving further research and extensive re-writing that took another six years, from 1975 to 1981. Prompting my 1970 choice of this topic for a dissertation was the intense controversy surrounding the LDS Church’s priesthood and temple ban on black members, during the turbulent decade of the 1960s.
Q: What was the initial reception of Saints, Slaves, and Blacks when it was first published? Did its reception change over time?
A: Initial reception of the book can be best described as “mixed.” It attracted limited notice both within and outside the Mormon community. The Mormon Church’s owned-and-operated Deseret News completely ignored it, as did all other official LDS publications, including the academically-oriented BYU Studies. The book was the victim of bad timing given its publication a mere three years following the Church’s 1978 revelation that reversed the policy on race-based priesthood and temple restrictions. Mormons of all stripes were anxious to forget the now-embarrassing practice of black priesthood and temple denial, previously promoted as essential doctrine.
Reviews of the book were also mixed. On the negative side, one scholar, an active Latter-day Saint, who had written on black slavery in Utah, excoriated the volume for what he perceived as its “extreme anti-Mormon bias” claiming that it “continually [berated] Mormonism for blatant racism.” By contrast other Mormon academics offered a more measured response. Stanford J. Layton, then-editor of the Utah Historical Quarterly, praised the volume’s “heft and feel of scholarship …apparent on every page,” and a second, Lester E. Bush, Jr., who had written extensively on blacks within Mormonism, affirmed the validity of its central thesis—i.e. that the priesthood ban was the product of an emerging sense of Mormon “whiteness,” as contrast to the blackness assigned Cain, Ham, and other so-called Biblical counterfigures. Non-Mormon scholars also weighed in with generally positive evaluations pointing to the work’s “wealth of primary research,” and its “full discussion” of the “origins and development of Mormon racial doctrines.”
More recently other scholars who have written on race within Mormonism have affirmed the validity of the volume’s central thesis that the black ban emerged largely as the byproduct of an emerging sense of Mormon ethnic whiteness, wherein Latter-day Saints viewed themselves as a divinely chosen lineage—the literal descendants of the House of Israel, while proclaiming blacks a divinely cursed race given their alleged descent from accursed Biblical counterfigures—Cain, Ham, and Canaan.
Q: Briefly explain Mormon shifts in views on slavery from the time of the of the Saints sojourn in Missouri in the 1830s down to early 1850s in the wake Mormons’ migration to Utah or the Great Basin?
A: Latter-day Saint views on slavery dramatically shifted over the period from the 1830s to the early 1850s. Initial views on slavery as manifested through the pages of the Book of Mormon were in opposition, specifically asserting that “it was against [Nephite] law…” to hold slaves, while it was the dark, idolatrous Lamanites who practiced slavery.
From the formation of the Church in 1830 until 1844, Mormon attitudes toward slavery went through three distinct phases. Initially Joseph Smith and other Church leaders avoided any and all direct discussion of this increasingly controversial topic during the early 1830s. No mention was made of those Book of Mormon verses condemning slavery and/or human bondage. By the mid-1830s, however, the Church affirmed support for slavery in an official 1835 statement. Such change reflected an increased Mormon presence in the slave state of Missouri, a desire to carry the Mormon message to potential converts in the slaveholding South, and also by a desire to avoid identifying with the fledgling abolitionist movement.
By the early 1840s Smith and his followers shifted their position yet a fourth time, assuming a strong anti-slavery position, most evident during the Mormon leader’s abortive 1844 campaign for president. Motivating this change were two major factors. First was the Mormon’s forced expulsion from the slave state of Missouri in 1838–39. Second, the vast majority of church members hailed from non-slaveholding regions north of the Mason-Dixon line and from Great Britain, whereas a relatively limited number of new converts were drawn from the slaveholding South.
After 1844, Mormon attitudes toward slavery changed yet a fifth time, assuming a pro-slavery stance. Following the Mormon migration to the Great Basin, the Mormon-dominated Utah territorial legislature legalized the practice of black slavery, doing so at the direction of Brigham Young in 1852. Young’s rationale was driven by his belief in black racial inferiority, further reflected in his fateful decision to implement a ban of black priesthood ordination and temple ordinances.
Q: What were the primary reasons behind Brigham Young’s decision to impose the priesthood/temple restrictions on black Latter-day Saints?
A: Two major factors drove Brigham Young to implement the Church’s black ban by 1852. Most important was a developing sense of Mormon “whiteness,” wherein the Latter-day Saints identified themselves as divinely chosen people, reaffirmed by a belief that they were of Abrahamic descent, specifically the favored linage of Ephraim. Conversely these same Saints viewed blacks to be a divinely cursed race due to their alleged descent from the accursed Biblical counterfigures of Cain, Ham, and Canaan. The second factor motivating Young was his embrace of black slavery, which he considered divinely sanctioned. Thus, as Utah Territorial governor he called for its legalization—this occurring in 1852, thereby making Utah the only western territory to legalize black slavery. Furthermore, Young in calling for this statute claimed a divinely-sanctioned link between black servitude and black priesthood denial.
Despite the abolition of black slavery following the Civil War, the Church continued to deny its black members priesthood ordination and access to temple ordinances, such practice continuing until 1978. Several factors enabled Church leaders to both justify and perpetuate the practice. First, and perhaps most important, was acceptance of the historical myth that Joseph Smith was the actual author of the ban—such process starting immediately following the death of Brigham Young. Second was the use of the Pearl of Great Price as a scriptural proof text to justify the practice, specifically the crucial Book of Abraham verse suggesting that blacks were “cursed as pertaining to the priesthood.” A third factor was an increased sense of the Mormons’ ethnic self-identity as an “Israelite people” most favored by God. These same Saints further believed that they stood at the top of a divinely sanctioned ranking of all the lineages of humankind. Whereas blacks, as the accursed “seed of Cain,” stood at the bottom.
Q: What factors led to the rescinding of the priesthood/temple ban for black Mormons in 1978?
A: Several factors led to the lifting of the priesthood/temple ban in 1978. First of all, the ban was undermined by the Civil Rights movement, which gained momentum following World War II, reaching its peak in the late 1960s and early 1970s. Civil Rights activists assailed the ban in protests during the 1960s. A second factor involved the emergence of prominent critics within the Church who raised their voices in opposition to the ban. Particularly prominent were sociologist Lowry Nelson and Sterling M. McMurren, a University of Utah Professor and U. S. Commissioner of Education under John F. Kennedy. Thirdly, the increasingly offensive ban came under intense scrutiny thanks to the prominence of three Latter-day Saints as national political figures. They were Michigan Governor George Romney—a Republican Presidential contender in 1968, Stewart Udall, who served as Secretary of Interior from 1961 to 1969, and US Congressman Morris Udall, a major Democratic Presidential candidate in 1976.
Of primary importance in ending to the ban was a fourth development—the dramatic growth of Mormonism abroad, particularly in non-white regions of Asia, the South Pacific, and Latin America. The diversification of Mormonism’s racial ethnic composition undermined traditional Mormon white ethnocentric ideas and concepts used to justify the ban. The final push for change arrived with the emergence of Spencer W. Kimball as LDS Church President. Kimball was increasingly concerned about the Church’s limited ability to expand into those parts of the world with large non-white populations, most especially Brazil with its large bi-racial population and sub-Sahara Africa, overwhelmingly black. Thus, all the elements facilitating the lifting of the ban were in place by June 1978.
Q: How have Mormon attitudes on this topic changed over the past few years? How is this reflected in contemporary scholarship?
A: In recent years, Latter-day Saints of all stripes, from the Church’s top leaders all the way down to rank-and-file members have become increasingly willing to confront various aspects of Mormonism’s problematic racial past. The Church’s official “Race and the Priesthood” Gospel Topics essay issued in December 2013 reflects such openness. The essay ascribed the priesthood/temple ban to racism rather than divine revelation. It singles out Brigham Young as the primary author of the ban, motivated by the “racial discriminations and prejudice” of his day. The essay further repudiates the Church’s decades old teachings of divine curses placed on black people, and white racial superiority, and condemnation of interracial marriages.
Such openness has been further reflected in the flood of books and articles dealing with varied aspects of Mormonism’s problematic racial past; such works produced by a corps of outstanding scholars both within and outside of the Church. Most notable is a continuing stream of seminal studies produced over the past forty years. Among the most outstanding are those written individuals both within and outside the Church, most especially: Jessie Embry, Armand Mauss, Russell Stevenson, Angela Pulley Hudson, W. Paul Reeve, and Max Muller. The outpouring of significant scholarship on this topic shows little signs of abating any time soon.