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The German-Speaking Immigrants of Utah for Many German-Speaking Immigrants Liverpool Was the Point of Departure for the U.S

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The German-Speaking Immigrants of Utah for Many German-Speaking Immigrants Liverpool Was the Point of Departure for the U.S > 00 o r The German-speaking Immigrants of Utah For many German-speaking immigrants Liverpool was the point of departure for the U.S. and, ultimately, Utah. USHS collections. Die Auswanderung BY DOUGLAS D. ALDER I HE SETTLEMENT OF THE AMERICAN WEST was mainly the result of individual enterprise, but there were also group experiments. This individual versus group dichotomy can be seen by contrasting the fortune seekers who rushed to the California gold fields with the Icarians who went to the Napa and Sonoma valleys to set up a Utopian community.1 One could similarly contrast the thousands in Dr. Alder is professor of history and geography at Utah State University. 'Robert V. Hine, California's Utopian Colonies (San Marino, Calif.: Huntington Library, 1953), chapter 4. Interestingly, these Icarians came to California from Nauvoo, Illinois, a town they occupied in 1849 after the Mormons departed. Die Auswanderung 371 Texas and Oregon who came as individual homesteaders with the groups led by Stephen A. Austin to Texas or those whom Jason Lee brought to the Willamette Valley of Oregon. The most numerous and long-lived group settlements in the West were clearly those of the Mormons in the Great Basin where thousands of Latter-day Saints gathered from Europe and North America. Those emigrants who came from German-speaking lands in Europe to the Great Basin are examples of both the individual and the group undertaking. For example, the Mormon-sponsored emigrants from Germany, Switzerland, and Austria who came prior to World War I were generally transported in groups. Most often they traveled directly from Central Europe to Utah with the guid­ ance of church emigration agents all the way to the Great Basin. German-speaking people of other religious persuasions came to Utah also, but generally they came individually and indirectly, often living several years in other parts of the United States prior to their move to Utah. Following World War I the group system of the Mormons ended. Thereafter, those who chose to come on their own initiative had to arrange their own finances and their own travel. Whether they came individually or in groups their story must impinge on many more Utahns than those six thousand plus now living in the state who themselves were born in Europe, because today 190,000 Utahns claim to have German ancestry — one eighth of the state's population.2 Though Utah is a rather remote spot and not as well known for preserving German culture as the American Midwest, there is nonetheless a Utah-German connection. It is not unusual for anyone in Utah to listen to the German hour Saturday mornings on radio or buy European specialities at Siegfried's Delicatessen. Businesses like Buehner Block, the old Schneitter's Hot Pots near Midway, the Homespun Restaurant in Leeds, the now defunct Auerbach's de­ partment store or the memorable Bamberger Interurban Railroad, and the continuing Deutsches Theater in Salt Lake City testify to the presence of German enterprise. 2The 1980 census data have not yet been completely published but are available through the Bureau of the Census, U.S. Department of Commerce. Unfortunately, the Swiss nativity figures are not being compiled separately. People of German nativity in Utah numbered 5,950 and Austrian natives, 292. The 1970 census showed 566 Swiss. The 1980 data show 9,755 people over the age of eighteen who speak German in the home and 1,633 between the ages of five and seventeen. One supplementary report has been helpful: "Ancestry of the Population by State: 1980," p. 56. 372 Utah Historical Quarterly The Swiss Choir establishes a subtler point: that much of what is commonly called "German" may in fact be from a neighboring land — Switzerland or Austria — that is German-speaking. Some German-speaking Utahns were even born in German portions of present-day Poland or Czechoslovakia. So for the purposes of dis­ cussion here the German-speaking emigration to Utah includes all these groups. ORGANIZING THE MORMON EMIGRATION The German-speaking Mormon emigration began in 1853, a decade after British and Scandinavian emigrants had begun the trek.3 The organization, financing, routing, and destinations had become much more definite by 1853, and the Germans benefited by it. As soon as the missions gained a solid footing in Germany, the Liverpool shipping office was ready to handle their emigration busi­ ness. 3For a history of Mormonism in Germany see Gilbert ScharfFs Mormonism in Germany (Salt Lake City: Deseret Book Co., 1970). Schneitter's Hot Pots in Midway, where many Swiss settled, is now the Homestead resort. USHS collections. Die Auswanderung 373 Once the Mormon agent in Liverpool knew when a departure would be possible, he notified the mission president in Switzerland where the work was strongest. In later years he informed the Ger­ man leaders of departures too. Prior to that notification, the two carried on a correspondence concerning the amount of church financial aid available and the number of emigrants registering. On the Continental side, the mission president acted as subagent. He encouraged the members to gather to Zion, publicized detailed instructions, and received deposits of money. He was responsible for registering all the passengers with the Liverpool office and accom­ panying the travelers to that city. Upon arrival in Liverpool the emigrants made such purchases as were recommended and attended a meeting of all the Mormon passengers traveling on the ship. The European mission president presented a regular ecclesiastical organization for their sustaining vote. Then he bade them farewell and they were on their way. They were met at the port in America by a Mormon agent who had arranged their further transportation, either to the outfitting point before the completion of the railroad or directly to Salt Lake City after 1869. When they reached Salt Lake City, Ogden, or any other Utah destination, they were met either by relatives and friends or the German LDS Organization, which was charged with the task of receiving and helping new arrivals.4 On at least four occasions the German mission president did an end run, chartering ships that left from Hamburg, avoiding the Liverpool office. To the Mormons in Europe the trusted Mormon missionaries were the strongest advertisement for the so-called gathering to Zion. Mormon elders in German-speaking Europe served not only as preachers but also as agents for the individual converts whom they baptized. They often provided a link between the new members and some specific town or employment in the Utah-Idaho area. Undoubtedly some missionaries were overly enthusiastic, perhaps even painting an unduly optimistic picture of the Zion in the mountains. Whenever this was the case the church inherited some embittered Europeans in Utah whose letters back to the old country bore words of disillusionment. Some of these emigrants even returned to the "Heimat" to criticize Mormonism."' This does not suggest that such salesmanship was intentionally misleading. 'Der Stem, 15:204. 5Die Reform, 1:45, and Millennial Star, 67:536. 374 Utah Historical Quarterly %ml^kttk^^r--r -fnA BmsRATiaarBOOK "1 amcsj flSBfHK <ZK 6&&#^U-J^V ' j ilea ie pent JBJI'' vn wa4imiA and ckaiae Jon ( lice. *ff?- j^^-f Not Transferable. St ,L ^^/^v " 0'*rV¥**ir<ririfi!%~it y-^ -^ ^-^ ^ Certificate issued in 1863 allowed emigrant to draw $1.00 worth of rations from the Mormon warehouse in Florence, Nebraska. USHS collections. The missionaries returned to that same Zion and knew they would have to live with the people they encouraged to emigrate. They received no bounty as did some land scheme promoters. Though some criticized the voyage and the new Jerusalem in the Rocky Mountains, many more remained totally devoted to the "gathering." In an 1861 letter describing his journey to Salt Lake City, Ulrich Loosli wrote of the improved economic condition he and those with him experienced. They had become property owners and successful farmers, but he hastened to add, one should not come to Zion for improving living standards. Then he changed ground and mourned for his oppressed brethren in Europe: "Wie arm dass die Schwizer sind and sie gut wie es haben konnten" (How poor the Swiss are and how good it could be for them).6 FINANCING THE EMIGRATION Mormon leaders explored many avenues to finance the emig­ ration.7 They encouraged travelers to deposit their personal funds with the church in Europe instead of risking theft along the way. On arrival in Utah immigrants were able to receive their deposits in cash or kind. This allowed the church to amass funds in Europe without sending them from Utah. Sometimes church leaders permitted their European agents to divert tithing money into the emigration fund. 6Der Darsteller, 4:117. 7Richard Jensen, "The Financing of Mormon Immigration in the Nineteenth Century," un­ published paper from the Joseph Fielding Smith Institute of Church History, Brigham Young University, Provo, Utah. Die Auswanderung 375 Drives were undertaken in Utah to raise donations for emigra­ tion, and members in the Rocky Mountains were urged to sponsor and even finance the voyage of Europeans. Sometimes the agents helped immigrants find employment along the way to finance the trip. They also set up a savings program to help emigrants accumu­ late funds for their fare. The church provided some loans and in rare cases offered welfare help to transport needy people without charge. Some early immigrants who came on a contract labor system arrived privately, such as young Fritz Zaugg who came to work for a farmer named Christian Hirschi in Park Valley.8 Zaugg later brought the rest of his family to Utah through his earnings there.
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