Emily Marie Crumpton-Deason presents on Clara Decker Young, Harriet Wheeler, and Ellen Sanders Kimball
Emily works for the Church History Library for The Church of Jesus Christ of Latter-day Saints as the Pioneer Content Manager for the Church History Biographical Database. She graduated with a Master of Arts in History from Utah State University in 2017. In addition to pioneer history, her primary areas of research include 19th-century media, mortality, crime, and gender. She is also developing a subject matter expertise in the history of the Salt Lake City Cemetery.
Emily Crumpton-Deason 01:05
I’m excited to be here today. This is a fantastic treat for me, and I must say it’s kind of hard to Halloween. Spencer and Chad are both fantastic storytellers. So I apologize. Now if you start to take a nap. I’m okay with that. All right. Let’s go ahead and move forward. And have you heard ever heard in song or story, the names of those early pioneers, who have left their homes to share unknown, unknown sorrow, of hunger, weariness and trembling fierce, each share the toil for it the same cup of sorrow, lifted like burdens as the man whose name wreath with her sweetness, Grace and Holy fervor is written in the book of last week.
And Harriet, you are young, born in New Hampshire, first on this list as Lady pioneer, and Clara Decker Young, her fair pure daughter, bright of a profit and her 16 years and Elena Sanders Kimball from far Norway, called by the voice of God to a park to build children of destiny, these three fair women who gave their lives up to feel crummy Well, that sounds stanzas comes from a longer poem titled Our Lady pioneers, which was written by Ellen Jakeman and published in an 18 nd edition of the woman’s exponent. When I first read the poem about three or four years ago, it was the first time when I can remember encountering Harriet Wheeler young Clara Decker Young and Ellen Sanders Kimball. I didn’t recognize the names and didn’t understand their historical significance. So I looked them up. That’s when I learned they were members of Brigham Young was Vanguard company. Embarrassingly, I must admit that I did not know the names of these women, until that moment. I grew up in California, was brought up in the church, and I want to send to the pioneers. But I do not recall ever hearing the names of these women come up in pioneer day activities or Sunday school lessons in which I participated. It was a surprise to me when I learned that there were women in the back of our company because the stories I had always been told were about men. And admittedly until a few years ago, most of my impressions of Latter-Day Saint pioneer experiences were shaped by films like Mountain of the Lord and Legacy. Don’t judge me too harshly. I’ve learned a lot since then. As I did a little bit of research about these women, I wondered why I couldn’t recall ever learning about them. In turn, this instigated thoughts and questions about memory, commemoration, communal identity, change over time, and how all these things tie together. So although this presentation will highlight Harriet, Clara, and Ellen, the focus is primarily on the topics of memorialization and commemoration, efforts to memorialize and commemorate the experiences of Brigham Young’s Vanguard company. And the roles of these three women specifically began while they were still living. Before I continue, it is important to define and address the differences between memorialization and commemoration. These words are often used interchangeably, and there is some overlap. However, understanding the difference can have a profound effect on how we interact with history and understand the development of public memory.
Memorialization is about preserving the memory of a person, place, and or event, usually at the time or shortly thereafter, any event has occurred. It’s fact and straightforward. One simple example. is not related to pioneers including crosses along highways. We’ve all seen them. Crosses along the highways typically mark the location of where someone died and its occurrence. They’re usually put in place not long after the accident occurred. The memorial honors the life of the individual whose life was lost and preserved is the memory of the event that occurred in that location. Commemoration is similar to but different from memorialization. Commemoration is not history, but it does contribute to and instigate discussions about history. It recalls or shows respect for someone or something. And it’s not necessarily about preserving or perpetuating accurate history. Commemoration is more subjective than memorialization. And it’s about building communal identity and forming public memory through the perpetuation of deliberate interpretations of the past, which tend to reiterate narrowly scoped historical narratives that may promote specific political or social agendas. It is an interpretation of historical events. No matter how good the attention is not carefully constructed. Commemoration becomes more than masked propaganda that excludes lines of narrative that may challenge popular or socially accepted interpretations of history. Public types of commemoration are usually created well after an event took place. I can usually be found in the form of museums, books, monuments, trail markers, art, sculptures, sermons, dramatic productions in parades, reenactments, or other types of public demonstrations. Additionally, commemoration generally carries with it the weight of expectation and tradition. To sum it up, memorialization is about the preservation of memory, and is usually created in the moment or shortly after an event has occurred. Whereas commemoration is about recollection and perpetuation of subjective interpretations and constructive narratives of the past. What starts as memorialization can morph into commemoration, such as pioneer day, and both are important to the development of individual and communal identities, memorialization and commemoration in their various forms, shaped modern perceptions and understandings of the past.
So what does this have to do with Harriet Clara and Ellen? As I began my research about these ladies, my intention was simply to learn and share a little bit about their lives about their lives and their experiences on the trail. But as my research cheapened, I became fascinated by how they and their fellow pioneers and the experiences they had were memorialized and commemorated during their lifetimes. And thereafter, I began to ask questions like, when does memorialization morph into commemoration? Does someone have to be dead in order to be memorialized or commemorated? Were any voices left out or overlooked as the stories of these women were and are told? How did the language used in the reiterations of their stories change over time? And what does it mean to be a child of destiny? Although Harriet, Clara, and Ellen are not the only women to reach the Salt Lake Valley in July 1847. They were the only three women who traveled with the premium Vanguard company. Initially, women were not going to be included in the company. However, Harriet, the wife of Lorenzo young asked if she and her two sons could join the company, bring other than asking Clara, his wife, and Harriet’s daughter to accompany him on the journey. Ellen wife of Heber C. Kimball also joined the group. Because of Harriet’s Clara’s and Alan’s roles in Latter Day Saint history as the first pioneer women, they were venerated by their female contemporaries. Historically, the tradition or telling the stories of these women took place on public forums, such as the newspapers, and through orations at events like DP meetings and Relief Society meetings, and Pioneer Day celebrations, and began as acts of memorialization of pioneers even if they were not part of the Vanguard company, shared common experiences. public gatherings, such as pioneer day gave former pioneers a chance to memorialize their experiences by interacting with and sharing stories with other fellow pioneers. They commemorated their experiences through various forms of public demonstration. The first pioneer day activity took place in 1849, just two years after the Vanguard company reached the Salt Lake Valley. The first pioneer Day celebrations were a blend of the memorial and commemorative events. At the inaugural celebration in 1849, the town was awoken by nine rounds of artillery accompanied by martial music. The brass and martial bands were carried and carriages through the city and reached the Bowery by 7 am. I don’t know about you, but I don’t think I want to be woken up by artillery before 7 am. A half-hour later, a large American flag was unfurled at the top of a 104-foot Liberty pole. The flag was saluted with the firing of six GM guns, the ringing of the Nauvoo Bell, and spirits during eras from the band. The day’s events continued with 12 Bishop’s bearing the banners and billboards. My user consumed a procession of the parade, more gun and cannon fire speeches, 24 toasts commemorating the entrance of the pioneers into the valley, and included with a huge community dinner. That’s like the ultimate word pop-up right now. Of the 24 toasts. The 10th was in honor of the mothers in Israel, queens in exile. This toast genuinely honored all Saturday st women, placing emphasis on those who are pioneers, and do not specifically mention so far as we know, Harriet Clara or Elon parades functioned in part as reenactments and as entertainment in 1851, for instance, Henry garlic Sherwood, who traveled to the valley with the Brigham Young Vanguard company, spoke to a congregation with a speech full of humor relating many instances of a laughable nature which transpired in the pioneer camp on their way home, which are quarters to this valley. It’s a note quote from a newspaper. I wish we had the stories. I don’t know what those stories are, but if they were unbelievable nature, I’m sure they’re entertaining. In that same year, the parade included a company that represented pioneers who crossed the Platte River carrying with them the banner having for its motto, blessings, follow sacrifice, and 1852. The Pioneer Day Parade included pioneers with Banner and enhance, indicating the part they were active and exploring. Within five years of the Vanguard company, we tend to Salt Lake Valley, Pioneer day became an important community event. The Pioneer era was already being celebrated when it had barely begun. Interestingly, at least in newspapers, intentional attempts to publicly memorialize and commemorate Harriet’s Clara’s and Alan’s participation of the Vanguard company did not begin until 1879. Pioneer day an article printed in the August 1 1879 edition of the woman, a woman’s exponent, appears to have been the first published recognition of Harriet Clara and Ellen had a participation in the vanguard for me. By that time, Clara was the only one of the three women still living. The author of the article likely to align the wells seems to have recognized a disparity in his participation in the vanguard company was regularly and routinely acknowledged, and it doesn’t seem to include the three women. The author stated, the names of these heroic women should be remembered by Latter-Day Saints, and the children of these people taught to cherish them and then, as well as the memory of that noble brotherhood of fearless men, who are trusting in the arm of Israel’s God, traversed and unknown waist, not with armed forces ready to defend themselves against a foe, but a poorly equipped company of men, trusting in Jehovah to fight their battles. After that point, newspaper articles about the member company more regularly included mention of the three women. Although references to the painful experiences of the period Claire and Alan are most commonly found in humans x bar. In 1888 41 years after Latter Day Saints pioneers first reached the Salt Lake Valley, and almost 11 years after the death of Brigham Young, special arrangements were made to honor the 1847 Pioneers at that year’s pioneer Day celebrations in Salt Lake City. Six of the original pioneers from the Vanguard company, including Clara and Lorenzo Young, were invited to sit on the platform to observe and listen to the public speeches and live music arranged for the day. The Renzo young Harriet husband and Claire stepfather, also spoke that day and recounted his wife’s reaction to seeing the valley stating, I’m willing to travel 1000 miles further if we could only find a place worth looking at. And I am convinced that’s because she hadn’t gotten into Cache Valley and she would have had a much different reaction like commemorative holidays are important for building strong communities. They bring people together to celebrate common histories and beliefs, and they helped define communities’ cultures.
Brigham Young recognize the importance of public memorialization and commemoration, and the roles in buildings new identity when he declared, “We will remember it, meaning the history of the church and the pioneers, and teach our children also that they may know upon what sacrifice is the foundation of the kingdom of God was established upon the earth.” At pioneer day celebrations, especially the early ones, former pioneers can memorialize their experiences by interacting and sharing their stories with other former pioneers Like reinterpreting their experiences through speeches, songs, poetry, or reenacting the events in various ways. The former pioneers initiated the creation of commemorative traditions, such as parades, and telling the final family pioneer stories is the pioneer date established a long-lasting cultural memory and has been the focus and such as generations of commemoration. Over time, these generations move chronologically further away from the events that occurred in 1847. And as the surviving pioneers passed away, the memorialization of pioneers shifted primarily to commemoration. Sadly, on January 5, 1889, Clara died. Each of her obituaries acknowledged that she was one of the three pioneer women. No one ever denied that there were other women who came to the territory in 1847. There were lots of women who traveled to the Great Salt Lake Valley in that year. However, Clara was one of the first Latter Day Saint women to come, and the last of those three women to pass away. The following year in 1890, Ellen Jackman’s poem, which I referred to at the start of this presentation, was published in a woman’s exponent. That was the first time in newsprint anyway, that Harriet Clara and Ellen were described as children of destiny. And it marks a shift in how these three women were commemorated, and familiar with the phrase, I thought it was interesting and thought nothing more of it, until I encountered later publications printed in the early 20th century that used similar phrases, such as a child of destiny, or women of destiny, to define these women. I wanted to know what that phrase meant, and figure out how progressive-era Americans understood the term. I did a general internet search for the term childhood destiny and came up with many hits from less than credible sources. I did a scripture search, thinking it may have been a biblical term, and I was wrong. Then I decided to do a general newspaper search of the term beginning of the year 1850 and ending in 1920. I needed to determine if this was a common phrase, used during that era, or simply a literary device use a handful of times to romanticize the Pioneer experiences of Harriet, Claire and Ellen. The newspaper search was incredibly fruitful. There were 1000s of hits. There were even cereals, books, and plays that use the title, child or children of destiny. But not all of them were about these three women. That indicated to me that this was a commonly used phrase, the meaning of which could go without explanation because its meaning was widely understood throughout the culture at that time. This meant that finding a clear definition of the phrase as it was used and understood during that time period is going to be challenging.
After some digging, I found a credible definition for the phrase traveler destiny. In his career defining book a hero with 1000 faces. folklorist Joseph Campbell, explain. The childhood destiny has to face a long period of obscurity. This is a time of extreme danger impediment or disgrace. He was thrown inward to his own depths or outward to the unknown. Either way, what he touches is a darkness unexplored. The Myths agree that an extraordinary capacity is required to face and survive as such experience. Joseph Campbell was analyzing mythology and fiction and outlined what’s commonly referred to as the hero cycle. To further clarify, Campbell explained earlier in the book that the first stage of a hero’s journey begins with a call to adventure, signifying that destiny has summoned to the hero and transferred his spiritual center of gravity from within the appeal of his society to a zone unknown. To simplify, a hero or childhood destiny is the chosen one, chosen by fate no less to accomplish a particular goal or mission. Overall, Campbell’s explanation seems to fit the experiences of the pioneers, and Harry and Clara and Ellen were defined as heroic on more than one occasion. However, its definition doesn’t seem to exactly embody the sentiment or nuance of the phrase, as it was used to describe these women’s there was a strain of religiosity to the phrase child destiny, as it was used in 19th century America for which candles definition laughs explanation. What seems to be missing from candles definition is a descriptor of character description of character, after the child of Destiny faces those challenges, challenging experiences, the stanza and LNG segments poem read, in part, called by the voice of God, her part to fill children of destiny. These three are women who gave up their lives up to his Holy Will A child destiny, it seems, was more than someone who was simply chosen by face to face extreme challenges. Instead of a child of destiny, as generally understood by 19th century Americans was someone chosen to face such trials was refined by those harrowing challenges, their resilience proven and their commitment and dedication to God reinforced as a result of their experiences. In spite of their trials, they didn’t lose their faith, where trials may leave an average person bitter and angry for a child of Destiny hardship, strengthen their character, and bring them closer to God. I’m not certain if these women felt closer to God as a result of their experiences with the Vanguard company, but from the outside looking in child or children in Destiny or woman in Destiny seems like an appropriate description of these women. How are you using such statements can complicate our understanding of history?
It is possible that Harriet Claire and Ellen were described as children or women of Destiny during their lifetimes. Unfortunately, there is no way of knowing for sure, usually such language to describe you, using such language to describe them fit within 19th-century perceptions and interpretations of history. Eric Lea Zhan explained truth according to popular historiography, and the 19th century was best illuminated through glowing pictures that highlighted heroism and sacrifice. Romanticism and moralism permeated 19th-century culture, including historical narratives. So the fact that the experiences of these women were romanticized and moralized at that time is not surprising. However, the use of this descriptor after all three women died is significant. It did more than romanticize their histories in a community where many pioneers were still living and in comparison to other pioneer women, defining the women as children of destiny, elevated Harriet Clara and ln to a superior and more revered position in Pioneer culture and society, and shaped future perceptions, historical interpretations and commemorations of these women and the men are coming from 1890 forward newspaper references to the Vanguard company nearly always mentioned Harriet, Clara and Ellen. The participation of the women may have been mentioned in passing, but no longer were they being overlooked newspaper publications, articles and life sketches focused on telling Harriet’s Clara’s and Ellen’s histories also began to get longer, more detailed, and continue to be romanticized, demoralize, although not always defined specifically as children of destiny. The narratives about these women continue to describe them in such terms. For example, 180 92 journalistic narrative raise the red, all humanity proclaims This is a woman’s era. And while we celebrate the status of days, let us cherish in sacred remembrance the memory of those who are not with us, but have gone on before, and especially Should we all remember the three noble pioneer women who immortalized their names and reflected on or have hung all their sex. By the undaunted courage in traversing the unknown desert plains with the first pioneers to decelerate was the names of Clara Decker John Ellen Sanders, Kimball and Harriet Paige young, he handed down to posterity as the foremost pilgrim mothers in the pioneering westward of the Rocky Mountains, and remember it as their fidelity to the truth that gave them the faith and fortitude to endure. And another article published in 1901 stated, while there were only three representatives of the sex in that immortal band that paved the path, its path of glory, the distinction fell upon were the spirits, if that were the only achievement in our lives that would entitle them to be called noble. It would be quite enough for the most ambitious woman, but the marked virtues of Harriet Paige Wheeler young Clara Decker young and Ellen sandal, Sanders Kimball, had made them noble before they ever planted their feet on the trackless plains. In 1912, the desert news included a commemorative article about Utah’s pioneer women. In the middle of the second paragraph, the author declared, surely God moved the hearts of the Pioneer leaders to include three women and two children in that immortal man, which left winter quarters early in April 1847 to seek a new home. The distinction fell on three where the spirits carry it page Wheeler young declared that for young and Ellen Sanders Kimball, the difficult journey requires that they be women of strength and courage and wisdom. And with these qualities, God has graciously endowed each one. In 1920 An article in the Salt Lake Tribune recounted the experiences of the Vanguard company and highlighted Harriet Clara and Ellen and speculated on their situation after Brigham Young and he received Kimball’s return to winter quarters, the articles stated in part, each left their young wives at the newly erected fort. The Agony which these girls endured at parting, perhaps forever from the ones they loved can only be imagined. It would have been hard enough had they been in the midst of familiar surroundings with every comfort possible, but they were forced to suffer at best separation for many weeks with a dreadful uncertainty of the fate of their voyagers to haunt their thoughts through the long lines. While these examples do not use the phrase child destiny, the melodramatic language illustrates the women as such, the vocabulary and use of value statements reinforce and the subjective nature of memory of like sketches, and biographies. Furthermore, such narratives are by no means straightforward representations of historical events. Nor are they intended as such. Life sketches and other genres of pioneer remembrance, as Eric Kelly’s on explain, are the products of a selective combing through history that has chosen certain aspects for highlighting while omitting and downplaying others. Essentially, these kinds of narratives are designed to serve a purpose beyond recording historical events, or preserving memory. Historical Accuracy takes a backseat to the moral lessons that can be transmitted. Through these kinds of stories. Learning from the past is a good thing. Making connections with the past helps keep history relevant to current generations. However, viewing histories with moralistic narratives that promote or support a specific set of cultural or social values that may not have existed at the time an event occurred is called presentism. For those unfamiliar with the concept of presentism, it is the tendency to interpret past events in terms of modern values and concepts, or an attitude toward the past dominated by present-day attitudes and experiences. It’s a way that peoples who do not understand the past or choices of people in the past try to make sense of historical events and actions through the lens that they understand in current or modern times. For example, Nathaniel Hawthorne wrote The Scarlet Letter. This book has shaped modern perceptions of Puritan life since its publication. However, it is an inaccurate representation of Puritan lightened society. Instead, it is representative of American Victorian values, specifically hawthorns ideas about morality, sexuality, and consequences for one’s actions. presentism is an issue that historians regularly combat it blurs our understanding of the past and contributes to the perpetuation of accurate history. Unfortunately, it was and remains prevalent in life sketches, family histories, and other commemorative works about pioneers.
Efforts to commemorate pioneers shifted again in 1901. With the creation of the daughters of Utah pioneers organization, commonly known as the DUP. Their objective is to teach descendants and the citizens of the country of our country, lessons of faith, courage, fortitude, and patriotism. Through the collecting, sharing, exhibition and publication of historical materials. The creation of the DUP resulted in an increased public effort to record and commemorate the work and experiences of pioneer women. It should be no surprise that Harriet Clara and ln were particularly revered by dup members. The creation of the DUP and their activism and commemorating pioneer history, with an emphasis on the stories of pioneer women contributed to the women’s movement of the day, and 91 Most women in the United States were disenfranchised and lacked many civil rights. You toss women half a vote and enjoyed certain freedoms not afforded to other American women. By working to commemorate the experiences of clean women such as Herman Clara, third, Harriet Clara and Ellen dup members helped demonstrate the equality of women and men and women’s ability to contribute to and participate in society beyond the private sphere. The intention to equalize the experiences of pioneer men and women can be traced back to Alan Jackman’s every night the poem, which includes the following stanza. Now don’t infer from what I said of sweetness, these women sat down and let men do the work. Things wouldn’t have been done with such completeness if they had been the kind of thing and sure, beside his plane and chisel stood her scissors, his axe her, his side, the buzzing real, she matched against his harrow plow and saddle the labors of her broom and spinning wheel. As previously mentioned, one of the challenges of commemorating historical events is that it’s not well constructed. Commemorative efforts may they exclude parallel historical narratives. The story of Utah’s pioneer of pioneers rarely focuses on hip histories other than those that feature and highlight Laverty St. Immigrants. It’s important to remember that the American pioneer and westward expansion experiences were not exclusive to Latter-day Saints, for instance, not including Alexander Kneebar, who had already converted to Mormonism. By the 1860s. There was already a growing Jewish community in Utah. But we rarely ever speak about the Jewish pioneers, let alone the Italian pioneers or Japanese pioneers, or any other ethnic or religious group that found refuge here in the Salt Lake Valley. A narrative that commemorates the actions of predominant cultures, overshadows minority groups or groups who lack adequate public representation. Such short-sightedness robs current and future generations from experiencing the full richness of Utah’s pioneer history. Pioneer day 2020 is right around the corner. This year marks the 170/5 anniversary of a vanguard company’s entrance into the valley. As we plan our Demi’s semi-centennial celebrations, parades and commemorative events. I challenge you to think broadly and carefully about celebratory cranio day activities. Ask yourselves questions such as does this activity monuments, reenactment etcetera, fit into the definition of commemoration or memorialization? It fits into Earth falls under commemoration? Does the activity monument reenactment etc? perpetuate a specific historical narrative or interpretation of the past? Is that narrative inclusive and accurate? Does it promote or support a social or political agenda? Is it really masked propaganda? Are any voices left out of the commemorative event or monuments that may broaden the scope of understanding the historical narrative? It’s supposed to represent? Local Community pioneer Day celebrations in recent years have been designed to better represent a more inclusive history of Utah spine your past. But we should ask ourselves, is there more I can do? Is there more that we can do? As we do so our attempts to commemorate pioneer history will reflect a more accurate historical narrative. That’s better memorializing Utah’s pioneers. I also invite you on this pioneer day to take time to think about Harriet Clara and Ellen, women of destiny, and Utah. And Utah pioneer other pioneer mothers think of all the Pioneer mothers. After all, if it weren’t for Pioneer mothers of Utah, there wouldn’t be sons of utah pioneers. Any questions? Yes, how would you characterize the life are no great well known. In oils.
Okay, so the question was, how would we put a light RX now, how does she fit into this conversation? So Elia Arsenault, was known as the poet test of Zion. And for those of you who don’t know, she wrote lots of poetry, and many, much of it was published, some of it was turned into lyrics for different songs that we still sing today. And it depends on the work you’re looking at. And you have to analyze, it’s one of those things where you have to ask questions of the document or looking at or the item, you know, working at, and the conditions in which it was created. So if you’re looking at a poem that she wrote specifically about pioneers, then it could be both commemoration and memorialization because she herself was a pioneer. However, depending on how it’s presented and how generalized it is, it probably falls more under commemoration. It also depends on how the information is presented. So let’s see trying to think of a good example. Let’s put it this way. All memorialization intends to memorialize things, whether it’s through a gathering or through a marker or some sort of public display is a form of commemoration. So all memorialization is a type of commemoration, but not all commemoration is memorialization. That’s, and that can be a hard distinction to make sometimes. So one thing that helps me separate the difference is asking myself, when was this item created? If I’m looking at a statue, was this item created during the time period that it’s supposed to be representing? Was it created by the people who experience these events? If yes, but it’s a memorial that commends It experiences and preserves the memory of the experiences that they had. If the answer is no if it was created long after, or created by a group with specific social agendas, or had intentions of perpetuating specific historical narratives that are inaccurate or represent certain Heritage’s that contribute to mythology and American history. So the answer is no that memorization and that kind of memorization is not even a very good kind of memorization because that falls into the kind of Cottingham area. But if a good example, here’s the example. The statue of the EMS Salt Lake City Cemetery for hiring Smith is commemorative. It commemorates the Smith family, it doesn’t even realize that Highland Smith never came to Utah. So it can’t memorialize and it does, however, memorialize Joseph F. Smith, Hiram son is very right in front of that monument. So laser Smith, or Eliza or snow Smith fits into this conversation because she contributed to the Pioneer Experience. She was planning on herself. She was an early member of the church wife of Joseph Smith. And she recorded her experiences. She also used poetry as a way to express emotion, which was a very common thing to do during that time period. So I hope that answers your question. Any other questions? Yes? How old? Were these three women when they were part of the company? That’s a good question. I know that Clara was late teens, like between 16 and 18. Harriet was older because Harriet was Clara’s mother. So she was probably 15 to 25 years older. I don’t know the exact age. And Ellen, I believe was in her 20s. But I don’t know for sure, I’d have to go look that up.
Read my year to be a meal have been we have the mission to preserve our stories of our ancestors to commemorate, I would say thereby. Do you work in church history requirements or libraries? How can we better cooperate with you and with the church to accomplish our mission? And what challenges can you give to us as an organization so that we can do a better job of doing so that’s hard because in general, the STP does a really good job at commemorating and memorializing pioneers in history. One of the things you can do is donate any original records you have to the library if you have pioneer records. It’s where we find a lot of pioneer records are in people’s basements and attics that have been passed down because someone gets grandma’s Hope Chest or someone has a box that belonged to someone and they just couldn’t throw away and it gets shoved up in an attic. That’s what we find. Clean your rosters for at least pioneer rosters that were intentionally burned. And go through your own personal records, and indicate which are important to your personal story. And let your posterity know. Don’t throw this away. Help them understand the importance of these historical narratives, whether they’re your pioneer ancestors or your own because you’re all the grandchildren on destiny. And so your history, your story, your personal narrative is part of a continuation of their historical America. So one way is to donate and original items that you have either to our library or to the family history library, you can reach out to me. I can give anyone my email address who wants it, I can give it to you right now. If I think if you have something to write down with, it’s Liva l i b is in boy, an at church of Jesus Christ I work. And that’s my email address. So if you have more questions, we can talk about different things that you can do. And as far as challenges for the SCP, one of the things I would do is as you’re writing histories of these pioneers, instead of using value statements like they were so faithful, they endured to the end, write their story as it was, as it is, and then take time to say what can we learn from it? We can then say, we can learn to be faithful. We can learn the principles of pioneer endurance from this story. We can learn principles of love and sharing and guidance, and focus on the principles that we can extrapolate from those experiences instead of imbuing those character traits on the people in the past. Now there, I see a hand in the back. downstairs where you’re going to see the doctor Moscow. And I was done, daughter.
Oh, thank you for sharing that. So she shared that in Britain. There were some Jewish doctors in Utah, hers was Dr. Moskovitz. And was have good experiences with him in Brigham City that makes me happy to hear I must I have a Jewish heritage. So I love it when I can find your stories is you cannot hear a ham bear in a hand here.
Ellen Jakeman. And if you send me an email, I can send you a link to that poll on welcome. And then I have him in the back of my hand here.
Unknown Speaker 40:58
Yeah, my question was, is there a detailed, more detailed history of these three women that we could find located in be able to read that even in the lessons from the daughter, so if you talk nine years, it was a very short clip that was in those lessons, but this last month, and I would very much like to learn more about these women?
Unknown Speaker 41:23
That’s a fantastic question. I could not find large biographies or historiography specifically about NEWSWOMAN. outlining your lives, there is a lot of pieces of information. And that was part of why it was so challenging to accomplish my initial goal of sharing life stories. But there are places you can go to find additional information. So there are the first 50 years of Relief Society website. There’s some great information about the women there, there’s another one called at the pulpit, or from the pulpit, which is a book and also a website with additional materials that the church history library has the department has produced. And there’s some information there, the Joseph Smith Papers, which Spencer can tell you more about us, but they’re still here. Oh, he left. Okay. But in the Joseph Smith papers, there’s some information about the women there. So it’s little bits of information. Part of the problem is, that these women didn’t necessarily keep journals. And I mean, that’s one of the biggest questions I get is, How come then we don’t have pioneer women’s journals? My favorite response to that question is, Do you have children, you can tell her parents because they gave all they get it. You just don’t have time all the time to sit and write elaborate life stories or histories day by day. So that was part of the issue is we just don’t have enough of their own voice.
About these other immigrants who teach other English that I could do. How many different denominations? Do we know about that or come across it? And what was their Givens is recovering software, you realize? That’s a great question. I don’t know the full answer to it. So I’m going to do my best to give you what I do know. We know that people knew about the valley but hadn’t settled in the valley people like Jim Bridger, other explorers, and French for travelers who go through cash Valley. We knew they knew about this location, but no one had really settled it. And so when Brigham Young came with Vanguard company and began to settle the territory, other people started to come to because now the road to this, this valley was open. And it was in a prime location, Salt Lake City, and the valley here became a crossroads for the west. It was a stopping point that didn’t formerly exist for people who are passing from the South to the northeast, and from the southeast to the north, you know, so someone in Southern California could easily get up to Montana or more easily get to Montana. Some of them Oregon could get down to Texas a whole lot easier. Because Salt Lake was right there in the middle. Because it was kind of this crossroads, it attracted lots of people from all over the world, including Chinese and Japanese and other groups of people there used to be a really large thriving African American community. here in Utah in Salt Lake in the Salt Lake Valley and Salt Lake City had a huge Japanese section, you can still see remnants of it on the second east and second south. If you look at some of the buildings there you can still see some of the Oriental influence in the designs and that area the corners of the second Eastern second South was known as Little Japan, those Japantown right there, right in the heart of downtown. And for various reasons, these cultures moved or migrated elsewhere or they experienced persecutions that encourage them to leave. But by 1890 8097, at least when the Jubilee happened. There were lots of different people from lots of different cultures, Salt Lake City and the valley here were very culturally diverse, more diverse than it is today. We have quite a bit of diversity here and not a huge time. It’s not like Los Angeles. But there is a lot of diversity in the history here that has kind of gotten forgotten or overlooked because it’s not associated with Pioneer history or lateral payment history. We know that the Catholics were here by 1900. We know that Methodists were here right around the same time because that’s when they started building their cathedrals in downtown Salt Lake City. We know the Jewish community was here. So we have pockets of people. And in fact, the first Jewish synagogue in Salt Lake City was really purely hotel stands now, you know, the period hotel by the Salt Lake convention center. So old hotel there, that’s where the first synagogue stood eventually was torn down to build them, period hotels. So having these little bits of information about the history, enriches our understanding of life and culture in early Utah, and in early Salt Lake City, and actually influences more of a lot of recent stories. It enriches that letter using the story because it shows that we were interacting and living with other cultures, not always harmoniously, but doing so in a way that allowed the city to thrive, and build up and really become that rose in the desert.
Yes. Your gathering of material.
I’ve been working for the past few years, I have kind of a personal project to identify it the history of the early Salt Lake City sextons. Now, Mark Smith, the former Sexton, a wonderful man who passed away a few years ago, wrote or co-authored a book about the history of the Salt Lake City Cemetery. And unfortunately, it’s missing a huge chunk of history about the sextons. It says that Trump, George V. Wallace, who was a pioneer 1847 Pioneer, it’s part of the walls and the smoke company was made the first groundskeeper resection of the pellet burial grounds that eventually became in Salt Lake City Cemetery. And in Mark Smith’s narrative, it says that he served for breakfast in that position for 16 years. Well, I’ve done a little bit of research, and he couldn’t have because later in 1848, he was called on a mission to Great Britain. He was texting for less than six months. And I started putting together a chronology of the sections as I can find them in those early ones are kind of hard to find. So that’s primarily what I’m focused on. But I also like to do church history tours at the Salt Lake City Cemetery. Salt Lake City Cemetery is my favorite place in the cemetery. I mean, in the city, just because it’s a beautiful view of the valley. And because that’s where I get to interact in a different way, with the dead people I study. When I go to the Salt Lake City Cemetery, I have 130,000 friends to talk to, it’s great. No, what’s wonderful is they don’t talk back, so it doesn’t matter what I say. So that’s, what I hope answers your question. The Salt Lake City Cemetery is a very important piece of history and is representative of the diversity of this great city and community. Any other questions? Okay, I just thought, it’s about time. So can you get me the question?
You’re watching? You’re working at the church history library? Yes. There are a lot of diaries and journals, and there are a lot of people and a lot of stuff. You have to have some kind of a selection process to say. Yes.
Okay, so the question is, the church history library has lots of different materials, journals and such in our collections. And as far as donation is concerned, there’s going to be a selection process. And there is there’s a special team known as the acquisitions team, or the acquisitions division that specializes and going over potential donations, they look at whatever it is, you have to donate, and they determine whether or not it fits within the scope and mission of the library. If it’s something that has to do with church history, they’re probably going to take it even if it’s family history, if it has to do with church history. Now, if it’s more family history, they may say thanks, go down the block and talk to people at family history and donate it there maybe more appropriate there. Or we mean and say how do you consider donating it to BYU UVU or USU because they have some wonderful special collections or if you’re in southern Utah, and Southern Utah University has another great special collections that you can donate items to if they do don’t fit within the scope of mission of the church history for what you were doing kind of a year agoRecommend0 recommendationsPublished in