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LDS Ethnic Wards and Branches in the United States: the Advantages and Disadvantages of Language Congregations

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LDS Ethnic Wards and Branches in the United States: the Advantages and Disadvantages of Language Congregations Deseret Language and Linguistic Society Symposium Volume 26 Issue 1 Article 6 4-7-2000 LDS Ethnic Wards and Branches in the United States: The Advantages and Disadvantages of Language Congregations Jessie L. Embry Follow this and additional works at: https://scholarsarchive.byu.edu/dlls BYU ScholarsArchive Citation Embry, Jessie L. (2000) "LDS Ethnic Wards and Branches in the United States: The Advantages and Disadvantages of Language Congregations," Deseret Language and Linguistic Society Symposium: Vol. 26 : Iss. 1 , Article 6. Available at: https://scholarsarchive.byu.edu/dlls/vol26/iss1/6 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Deseret Language and Linguistic Society Symposium by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. LDS Ethnic Wards and Branches in the United States: The Advantages and Disadvantages of Language Congregations Jessie L. Embry But integration was not always the INTRODUCTION answer. Meraz went to seminary with n the 1980s Esmeralda Meraz's parents English-speaking students. She complained moved from Mexico to Southern that the teenagers there "saw me as a differ­ I California, seeking better economic possi­ ent person.... They would make remarks bilities. They moved back and forth between and say things that didn't make me feel very the two countries, finally settling south of good and didn't make me feel like 1 San Diego. Her father was a Mormon; her belonged." She liked going to the branch mother converted to the Church. They because "they were not going to make a ref­ became leaders in their Spanish-speaking erence to my skin color or the fact that [she branch. As Meraz (1991) explained, "Though is] Mexican"(9-1O). my dad speaks English, he has not mastered The Meraz family is a classic example of the English language and he can't communi­ why The Church of Jesus Christ of Latter-day cate very well. ... My mom has had less Saints has had a roller-coaster view of spon­ schooling than he has" and could say only a soring ethnic congregations in the United few words in English. When asked what she States. What works for one person does not would do if there were no Spanish-speaking work for another. branch, Esmeralda's mother pleaded in Spanish, "Please don't make me go to the LOS CHURCH POLICY TOWARDS English ward." She continued, "I think it ETHNIC CONGREGATIONS would be a step backward for me. I like to be helping, working in the Church" (5). Over the years, LDS Church policy Yet there were disadvantages to the toward ethnic congregations in the United branch. Esmeralda Meraz went from a fully States has varied. Sometimes the Church functional ward in Mexico to a Spanish­ encouraged the formation of language wards speaking branch in California. "It was kind of and branches where members could hold discouraging to see only ten people ... in the meetings in their native tongues. Other times meetings. It was also discouraging not to see such specialized wards have been disbanded. any youth. We [she and her three sisters and These plans operated from mutually exclu­ one brother] were the only kids that were sive premises. Both met some needs of ethnic attending church." It was difficult to operate members and failed to meet others. Primary and Young Women's. Meraz contin­ Integration into multicultural, multilingual ued, "We always had a feeling of not being units was based on the ideal-and ideal­ complete and of not having everyone there ized-philosophy that gospel unity produces that needed to be there to make it a success­ social unity. But the contrasting philosophy ful experience for us every Sunday" (5, 10). of ethnic independence recognized language DLLS 2000 46 JESSIE L. EMBRY disabilitiesv(Embry 1992, 84; Florence back and forth in an effort to find a one­ 1992,36). policy-fits-aU solution. Separate congregations have always The existence of separate missions to existed in the Church at least to some proselyte nonmembers in Utah and other degree. In 1849 Welsh immigrants met as parts of the United States raised the same a group in Salt Lake City, although some questions. Some members of Apostle of their activities were in English. In 1852 Spencer W. Kimball's Indian and Danish and German immigrants held Minority Group Committee, composed of meetings in their native languages. It is other apostles and some church mem­ not clear whether these meetings were bers, felt that separate branches encour­ officially church sanctioned, but later aged segregation. They argued that peo­ organizations were. For example, in 1860 ple from different cultures needed to Brigham Young called Karl G. Maeser to meet and know each other as individuals preside over the German meetings. In and therefore that integrated congrega­ 1877 all the non-English branches became tions were best. Others felt integrated part of the Salt Lake Stake. Ethnic congre­ wards had a poor record of keeping eth­ gations continued in Salt Lake until nic minorities fully involved and World War I, and again until World War growing. II when they were all shut down except Following established procedure, for the Mexican branch in Salt Lake City Kimball rarely mentioned what hap­ (Jensen 1987, 276-81). pened in meetings of the Quorum of the In 1952, Church leaders organized a Twelve in his journal. However, he broke regional mission to convert non-English­ with that tradition on 3 February 1966 to speaking members in the Salt Lake express his deep misgivings about Valley, believing that it was easier to con­ attempts to eliminate the ethnic branches vert immigrants than to travel to foreign and the language missions. He wrote: countries. The newly created mission was " Among others was the matter of the the motivation to re-create language possible integration of the minority Sunday Schools. Then in 1962 and 1963, group branches with the Anglo branches Apostles Spencer W. Kimball and Mark and the possible combination ... of the E. Petersen organized a branch for mem­ missions, doing away with the Spanish­ bers speaking each of the following lan­ speaking missions in the United States.... guages: Japanese, German, Dutch, I vigorously protested and while several of the brethren seemed to feel the other Swedish, and Danish; they also orga­ way would be better, I was so vigorous in nized a second Spanish (Cumorah) my protestation that the President did branch and two Native American branch­ not take a vote on it but asked us to es. There were also French, Mandarin, return with the matter next week." He and Cantonese Sunday Schools. Each continued, "While it would be easier, branch became part of an organized stake more adaptable to administration, I feel (Church News, 21 April 1962, 7; Jensen sure we would lose ground and many of 1987,287-88). our members and cease to grow as fast as While these branches helped the eth­ we have done" (1966). nic members feel at home in the Church, Despite Kimball's resistance, admin­ it meant a separation and different treat­ istrative changes were made in the 1960s ment from their neighbors and other and 1970s. Since the ethnic congregations Mormons. Apostles disagreed whether in Salt Lake City were active members of separate language congregations or inte­ stakes and stake missionaries could talk grated wards best met the needs of all to nonmembers, the Salt Lake Regional members. The apparent uneasiness with Mission was closed in 1967. While the a mixed policy kept the seesaw going Salt Lake ethnic branches continued to LOS ETHNIC WARDS AND BRANCHES I N THE UNITED STATES 47 operate, the General Authorities stopped hundred congregations in the United organizing new ethnic congregations and States operating in a language other than even disbanded some. In a 1972 letter to English; two-thirds were Spanish­ all stakes, wards, and branches, the gen­ speaking. eral leaders asked all local leaders and How do ethnic members feel about members to be conscious of "racial, lan­ the language wards and branches? As the guage, or cultural groups." Where there Meraz example has already pointed out, were language barriers, the congrega­ reactions are mixed. Whatever the tions should organize special classes. If nationality, there are Mormons who want there were sufficient need, a stake presi­ to worship with people who share lan­ dent could ask for permission to organize guage and culture and others who want a branch, but its boundaries had to match to intermix with the larger American cul­ those of the stake. Some stake leaders, ture. Leaders also worry that ethnic con­ including those in Oakland, California, gregations do not reach people like thought that the letter was asking them Esmeralda Meraz, the second generation. to dissolve their ethnic congregations. The history of two congregations-one Others, including the leaders in the Los Spanish-speaking and one Asian-in Angeles Stake, interpreted the letter as Provo, Utah, show some of the dilemmas. authorization to create language branch­ es, but when stake leaders requested per­ SPANISH-SPEAKING mission to do so in the 1970s the General Authorities refused (Larsen and Larsen CONGREGATIONS IN PROVO, 1987,55; Orton 1987, 262-63). UTAH However, the pendulum swung back. A Mexican branch was organized in By 1977, the General Authorities realized Provo in 1960. Enoc Q. Flores, a Mexican they were not meeting all the needs of American from the Mormon colonies in ethnic members. Small branches, espe­ Mexico, came to Provo in 1964 after serv­ cially those on Indian reservations, were ing a mission.
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