Book of Hagoth
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The Geographies of Maori-Mormonism and the Creation
Western Geography, 15/16 (2005/2006), pp. 108–122 ©Western Division, Canadian Association of Geographers Student Writing The Geographies of Maori–Mormonism and the Creation of a Cross-Cultural Hybrid Matthew Summerskill Geography Program University of Northern British Columbia Prince George, BC V2N 4Z9 This paper explores how the Church of Jesus Christ of Latter-day Saints attracted a large Maori following in late 19th century New Zealand, and examines key fea- tures of Maori–Mormonism at this time. It focuses on how the alienation of Maori lands during the New Zealand Wars led to Maori resistance of British-based religion. Mormonism attracted Maori because it was non-British, fulfilled Maori prophecies, coincided with some pre-existing Maori values, and provided Maori an inspiring ancestral path. However Maori also resisted attacks that Mormon missionaries launched on aspects of their traditional culture. This paper suggests that newly produced Maori–Mormon (hybrid) spaces were largely shaped by Mormon missionaries’ embracement of ‘acceptable’ Maori culture, and missionary attempts to undercut Maori traditions that conflicted with Latter-day Saint doctrines. Introduction In New Zealand, the Church of Jesus Christ of Latter-day Saints has often been called a Maori church (Barber & Gilgen, 1996; Britsch, 1986). Likewise, Latter-day Saints have always prided The Geographies of Maori–Mormonism 109 themselves for their success in attracting Maori to the Mormon Church—particularly where other churches have failed (Lineham, 1991). Why is it that Mormonism has such a strong Maori follow- ing, and when did it gain authenticity among the Maori? For the Mormon mission, was it a case of being in the right place at the right time? Or was it that Mormonism offered more to the Maori way of life than we might expect? This paper examines the means by which Maori were drawn to Mormonism (i.e., land grievances, prophecies, and cultural compatibility), and places a particular emphasis on the concept of hybridity. -
Hagoth and the Polynesian Tradition
Hagoth and the Polynesian Tradition Jerry K. Loveland n what amounts to an aside in the story of the Book of Mormon I peoples, there is in the 63rd chapter of Alma a brief reference to a “curious man” named Hagoth. And it came to pass that Hagoth, he being an exceedingly curi- ous man, therefore he went forth and built him an exceedingly large ship, on the borders of the land Bountiful, by the land Desolation, and launched it into the west sea, by the narrow neck which led into the land northward. And behold, there were many of the Nephites who did enter therein and did sail forth with much provisions, and also many women and children; and they took their course northward. And thus ended the thirty and seventh year. And in the thirty and eighth year, this man built other ships. And the first ship did also return, and many more people did enter into it; and they also took much provisions, and set out again to the land northward. And it came to pass that they were never heard of more. And we suppose that they were drowned in the depths of the sea. And it came to pass that one other ship also did sail forth; and whither she went we know not. (Alma 3:5–8) What we have here, is an account of a colonizing movement of men, women, and children who went out in ships presumably into the Pacific Ocean sometime between 53 and 57 b.c. And they were never heard of again. -
Imperial Zions: Mormons, Polygamy, and the Politics of Domesticity in the Nineteenth Century
Imperial Zions: Mormons, Polygamy, and the Politics of Domesticity in the Nineteenth Century By Amanda Lee Hendrix-Komoto A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in the University of Michigan 2015 Doctoral Committee: Professor Susan M. Juster, Co-Chair Associate Professor Damon I. Salesa, Co-Chair Professor Terryl L. Givens Associate Professor Kali A.K. Israel Professor Mary C. Kelley ii To my grandmother Naomi, my mother Linda, my sisters Laura and Jessica, and my daughter Eleanor iii Acknowledgements This is a dissertation about family and the relationships that people form with each other in order to support themselves during difficult times. It seems right, then, to begin by acknowledging the kinship network that has made this dissertation possible. Susan Juster was an extraordinary advisor. She read multiple drafts of the dissertation, provided advice on how to balance motherhood and academia, and, through it all, demonstrated how to be an excellent role model to future scholars. I will always be grateful for her support and mentorship. Likewise, Damon Salesa has been a wonderful co-chair. His comments on a seminar paper led me to my dissertation topic. Because of him, I think more critically about race. In my first years of graduate school, Kali Israel guided me through the politics of being a working-class woman at an elite academic institution. Even though my work took me far afield from her scholarship, she constantly sent me small snippets of information. Through her grace and generosity, Mary Kelley served as a model of what it means to be a female scholar. -
History Through Seer Stones: Mormon Historical Thought 1890-2010
History Through Seer Stones: Mormon Historical Thought 1890-2010 by Stuart A. C. Parker A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of History University of Toronto © Copyright by Stuart A. C. Parker 2011 History Through Seer Stones : Mormon Historical Thought 1890-2010 Stuart A. C. Parker Doctor of Philosophy Department of History University of Toronto 2011 Abstract Since Mark Leone’s landmark 1979 study Roots of Modern Mormonism , a scholarly consensus has emerged that a key element of Mormon distinctiveness stems from one’s subscription to an alternate narrative or experience of history. In the past generation, scholarship on Mormon historical thought has addressed important issues arising from these insights from anthropological and sociological perspectives. These perspectives have joined a rich and venerable controversial literature seeking to “debunk” Mormon narratives, apologetic scholarship asserting their epistemic harmony or superiority, as well as fault-finding scholarship that constructs differences in Mormon historical thinking as a problem that must be solved. The lacuna that this project begins to fill is the lack of scholarship specifically in the field of intellectual history describing the various alternate narratives of the past that have been and are being developed by Mormons, their contents, the methodologies by which they are produced and the theories of historical causation that they entail. This dissertation examines nine chronica (historical narratives -
Journal of Mormon History Vol. 34, No. 1, 2008
Journal of Mormon History Volume 34 Issue 1 Winter 2008 Article 1 2008 Journal of Mormon History Vol. 34, No. 1, 2008 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation (2008) "Journal of Mormon History Vol. 34, No. 1, 2008," Journal of Mormon History: Vol. 34 : Iss. 1 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol34/iss1/1 This Full Issue is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Journal of Mormon History by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Journal of Mormon History Vol. 34, No. 1, 2008 Table of Contents LETTERS --Another Utah War Victim Polly Aird, vi ARTICLES --Restoring, Preserving, and Maintaining the Kirtland Temple: 1880–1920 Barbara B. Walden and Margaret Rastle, 1 --The Translator and the Ghostwriter: Joseph Smith and W. W. Phelps Samuel Brown, 26 --Horace Ephraim Roberts: Pioneering Pottery in Nauvoo and Provo Nancy J. Andersen, 63 --The Mormon Espionage Scare and Its Coverage in Finland, 1982–84 Kim B. Östman, 82 --The Use of “Lamanite” in Official LDS Discourse John-Charles Duffy, 118 --Yesharah: Society for LDS Sister Missionaries Kylie Nielson Turley, 168 --Backcountry Missionaries in the Post-Bellum South: Thomas Ephraim Harper’s Experience Reid L. Harper, 204 --“The Assault of Laughter”: The Comic Attack on Mormon Polygamy in Popular Literature Richard H. Cracroft, 233 REVIEWS --Lowell C. Bennion, Alan T. Morrell, and Thomas Carter. Polygamy in Lorenzo Snow’s Brigham City: An Architectural Tour Alan Barnett, 263 --Reid L. -
History of Utah Contents
History of Utah Contents History of Utah, 1540 - 1886 by Hubert Howe Bancroft San Francisco, The History Company, 1889 Authorities Consulted Preface Chapter 1 Discoveries of the Spaniards. 1540-1777. Francisco Vazquez De Coronado at Cíbola — Expedition of Pedro De Tobar and Father Juan De Padilla — They Hear of a Large River — García Lopez De Cárdenas Sent in Search of It — The First Europeans to Approach Utah — Route of Cárdenas — Mythical Maps — Part of the Northern Mystery — Journey of Dominguez and Escalante — the Course They Followed — The Rivers They Crossed — the Comanches — Region of the Great Lakes — Rivers Timpanogos, San Buenaventura, and Others — the Country of the Yutas — Route From Santa Fé to Monterey — the Friars Talk of the Lake Country — Return of the Spaniards to Zuñi and March to Santa Fé. Chapter 2 Advent of Trappers and Travellers. 1778-1846. Invasion By Fur Hunters — Baron La Hontan and His Fables — the Popular Geographic Idea — Discovery of the Great Salt Lake — James Bridger Deciding a Bet — He Determines the Course of Bear River and Comes Upon the Great Lake — Henry, Ashley, Green, and Beckwourth on the Ground — Fort Built at Utah Lake — Peter Skeen Ogden — Journey of Jedediah S. Smith — a Strange Country — Pegleg Smith — Wolfskill, Yount, and Burton Traverse the Country — Walker’s Visit to California — Some Old Maps — the Bartleson Company — Statements of Bidwell and Belden Compared — Whitman and Lovejoy — Frémont — Pacific Coast Immigrations of 1845 and 1846 — Origin of the Name Utah. Chapter 3 file:///C|/WINDOWS/Desktop/Acrobat Version/bancroftindex.html (1 of 6) [1/24/2002 11:54:08 PM] History of Utah Contents The Story of Mormonism. -
Alma 63:5-8 Hagoth – Never Heard of More the Belief That Polynesian
Book of Mormon Commentary Alma 63 Alma 63:5-8 Hagoth – never heard of more 1 The belief that Polynesian ancestry includes Book of Mormon people can be traced back at least to 1851, when George Q. Cannon taught it. President Brigham Young detailed the belief in a letter to King Kamehameha V in 1865. Other Church leaders have since affirmed the belief, some indicating that among Polynesian ancestors were the people of Hagoth, who set sail from Nephite lands in approximately 54 B.C. (cf. Alma 63:5-8). In a statement to the Maoris of New Zealand, for instance, President Joseph F. Smith said, “I would like to say to you brethren and sisters . you are some of Hagoth’s people, and there is NO PERHAPS about it!” (Cole and Jensen, p. 388.) In the prayer offered at the dedication of the Hawaii Temple, President Heber J. Grant referred to the “descendants of Lehi” in Hawaii (IE 23 [Feb. 1920]:283). Daniel H. Ludlow, ed, Encyclopedia of Mormonism, 3:1110 This man Built Other Ships:… You know, in the 63rd chapter of Alma, there is a little 2 story which tells of Hagoth who was such an exceedingly curious man that he built a boat, and he went out on the seas, and he came back. He built other boats, and then finally the boats went forth and never returned. We are told in The Book of Mormon the place where those ships were built was near a narrow neck of land. When I was on my first mission as a young boy, I used to ask the old-timers out there, “Where did you come from?” They would say (in Maori), “We came from the place where the sweet potato grows wild, where it is not planted, does not have to be cultivated.” There is only one place in all the world where the sweet potato grows wild, and that is within the environs of that narrow neck of land where Hagoth built his ships. -
Hagoth and the Polynesian Tradition
BYU Studies Quarterly Volume 17 Issue 1 Article 6 1-1-1977 Hagoth and the Polynesian Tradition Jerry K. Loveland Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Loveland, Jerry K. (1977) "Hagoth and the Polynesian Tradition," BYU Studies Quarterly: Vol. 17 : Iss. 1 , Article 6. Available at: https://scholarsarchive.byu.edu/byusq/vol17/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 BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Loveland: Hagoth and the Polynesian Tradition harothhagoth and the polynesian tradition jerry K loveland in what amounts to an aside in the story of the book of mormon peoples there is in the 63rd chapter of alma a brief reference to a curious man named harothhagoth and it came to pass that harothhagoth he being an exceedingly curious man therefore he went forth and built him an exceedingly large ship on the borders of the land bountiful by the land desolation and launched it into the west sea by the narrow neck which led into the land northward and behold there were many of the nephitesNephites who did enter therein and did sail forth with much provisions and also many women and children and they took their course northward and thus ended the thirty and seventh year and in the thirty and eighth year this man built other ships and the first ship did also return and -
Descendants of Israel: Intimate Interactions Between the New Zealand Maori and the Mormon Missionaries
Descendants of Israel Intimate Interactions Between the New Zealand Maori and the Early Mormon Missionaries By: Lindsay Leeworthy Senior Paper Submitted to the History Department In fulfillment of the requirements for a Bachelors Degree History Brigham Young University-Hawaii Winter 2004 26 Descendants of Israel: Intimate Interactions between the New Zealand Maori and the Mormon Missionaries A White man will come across the sea and preach the true gospel. Our church is coming from the east, not a church paid with money. Its ministers go two by two; when they pray, they raise their hands. They will not come to go among the Pakeha, but will dine, live, talk, and sleep with you. The sign will be the writing of the names of males, females and children. Those churches that have already come are nothing, but when these come that I speak about, do not disturb them - that will be your church. -King Tawhiao, Waikato (Maori Prophet) Since the first Maori to be taught the gospel from the Church of Jesus Christ of Latter-Day Saints in the early 1880's, countless have become converted. Most of which were baptized only within the span of a few years of receiving the gospel. It is evident that the early Mormon missionaries clearly demonstrated a dramatic impact upon the indigenous tribes of Maori of New Zealand. However, what were the differentiating factors about Latter Day-Saint missionaries that set them apart from other missionaries, whom of which had already been in the country for roughly sixty-five years!? The course of this research analyzes and focuses on several variations that enabled these early Mormon missionaries to convert thousands of Maoris. -
Te Haerenga Waka Polynesian Origins, Migrations, And
yNIVEESlTY OF HAWAII LIBRARY TE HAERENGA WAKA POLYNESIAN ORIGINS, MIGRATIONS, AND NAVIGATION Rawiri Taonui A Thesis submitted in partial fulfilment of the requirements for the degree of Master of Arts (Hons) in Maori Studies. UNIVERSITY OF AUCKLAND 1994 UNIVERSITY OF AUCKLAND LIBRARY PROTECTION OF AUTHOR OF THESIS This copy of a Unversity of Auckland thesis is being supplied to you on the understanding that the following conditions will be observed 1. It will be consulted for the purpose of research or private study only. 2. Due acknowledgement will be made to the author where appropriate. 3. The author’s permission will be obtained before before any material is published 4 No further copies willl be made without prior permission from the University of Auckland Library. Peter Durey Librarian I put aside my fears. They had faith in the words of their fathers. This is what we call courage. With this courage you can travel any where in the world and not get lost. Because I have faith in the words of my ancestors I am a navigator. I learned these words when I was a young boy in my father's canoe. Mau Piailug, Navigator from Satawal, 1972 Pawiri Taonui_________________ iii_______________ Te Haerencra Waka ABSTRACT This thesis investigates Polynesian origins, migrations, and navigation. The main issues it examines are the questions of where the ancestors of the Polynesians came from, and how they managed to settle the islands of Polynesia. The second question is itself twofold. Firstly there is the matter of the sequence and time that settlement occurred, and secondly there is the debate about whether or not settlement occurred as the result of accidental or deliberately navigated voyages. -
April 2010 Liahona
LiahonaThe ChurCh of Jesus ChrisT of Latter-day sainTs • APRIL 2010 Witnesses of the Resurrection, pp. 16, 28 From Fear to Faith in the Marriage Decision, p. 20 Dating—What’s It All About? p. 50 Children: Color, Paint, Create, p. 73 Christ’s Triumphal Entry into Jerusalem, by Harry Anderson “On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord” ( John 12:12–13). 28 Liahona, April 2010 MESSAGES 20 Confidence Tests: From Fear to 13 We Talk of Christ: He Faith in the Marriage Decision Will Take upon Him Their 4 First Presidency Message: By Elder Lance B. Wickman Infirmities A Great Work of God The decision to marry can be a By Elder Jean A. Tefan By President Dieter F. Uchtdorf real challenge. But you can face 16 What We Believe: He Is Risen 7 Visiting Teaching Message: it with confidence. By President Thomas S. Monson Seeking and Receiving Making Temple Marriage Personal Revelation 24 Gospel Classics: The Certainty a Priority 28 of the Resurrection By Vitaly and Ekaterina Shmakov By President Spencer W. Kimball FEATURE ARTICLES Living 11 hours apart couldn’t 14 A Temple for Kona keep these two from their goal 38 Latter-day Saint Voices of an eternal marriage. By R. Val Johnson 74 News of the Church Regular trips to the temple 32 Fiji: The Fruits of Faith blessed this couple—and then By Don L. -
Polynesian Origins: More Word on the Mormon Perspective
NOTES AND COMMENTS Polynesian Origins: More Word on the Mormon Perspective RUSSELL T. CLEMENT IN FEW CASES is the Mormon Church at such odds with "the learning of men" as in its answers to the intriguing questions of Polynesian origins and migra- tions. Apostle Mark E. Petersen expressed the Mormon viewpoint in a con- ference address on April 8, 1962: "As Latter-day Saints we have always believed that the Polynesians are descendants of Lehi and blood relatives of the American Indians, despite the contrary theories of other men."1 The scientific community indeed favors a contrary theory, that of an approach to Polynesia from the west. Based upon an impressive and increasingly cohe- sive array of archaeological, linguistic, ethnographic, and ethnobotanic evi- dence, modern Pacific scholars accept a Southeast Asian origin for Polyne- sians. With minimal exceptions, scholars agree that explorers called Lapita (Mongoloid and Melanesian Australoid Phenotypes) migrated from South- east Island Asia through Melanesia and reached Western Polynesia by 1200 BC. From Tonga and Samoa, scholars conclude, they settled the Marquesas, Easter Island and finally Hawaii and New Zealand. In addition to these disparate theories about Polynesian origin, recent statements by President Spencer W. Kimball about internal Polynesian mi- gration and settlement are equally at odds with the academic community. A brief overview of both sides of the issue is needed to understand and ap- preciate the little-known but extremely significant remarks of President Kimball delivered between February 13, 1976, and February 24, 1976, at Brigham Young University—Hawaii Campus and at the Area Conferences of Samoa, New Zealand and Tonga.