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Baƙar fata da addinin Mormon

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Baƙar fata da addinin Mormon
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A lokacin tarihin motsi na Ranar Ƙarshe, dangantakar da ke tsakanin Baƙar fata da Mormonism ta haɗa da bautar, warewa da haɗawa, da kuma nuna bambanci na hukuma da na hukuma. :1–5Baƙar fata suna da hannu tare da ƙungiyar Ƙarshe tun farkonta a cikin 1830s. :37Abubuwan da suke samu sun bambanta sosai, ya danganta da yardar a cikin adalci da lokacin sa hannu. [1] :1–5Daga tsakiyar 1800s zuwa 1978, ƙungiyar Mormonism mafi girma – Ikilisiyar Yesu Almasihu na Waliyai na Ƙarshe (Cocin LDS) – ya hana mata da maza Baƙar fata shiga cikin farillai na haikalinsa waɗanda suka zama dole don mafi girman matakin ceto, kuma an ware yawancin mazan Baƙar fata na Afirka daga naɗawa a cikin majami'ar coci, matsayin firist na maza duka . A wannan lokacin Ikilisiyar LDS kuma ta yi adawa da auren jinsi, ta goyi bayan wariyar launin fata a cikin al'ummominta da makarantun cocin, kuma ta koyar da cewa baƙar fata masu adalci za su zama fari bayan mutuwa. Shugabannin coci sun ɗage haikalin haikali da kabilanci na kabilanci a cikin 1978. A cikin 2013, Ikilisiyar LDS ta yi watsi da koyarwar da ta gabata game da tsere a karon farko.

Ƙungiyoyin firistoci na yawancin ɗarikun ɗariƙar Mormon, irin su Bickertonite da majami'un Strangite, sun kasance a buɗe ga membobin kowane jinsi . Haka abin yake a cikin darikar Mormonism ta biyu mafi girma, Community of Christ (wanda aka fi sani da Reorganized Church of Jesus Christ of Latter Day Saints ko RLDS), sai dai a cikin ƴan shekaru da aka hana baƙar fata shiga aikin firist. Ƙarin ƙungiyoyi masu ra'ayin mazan jiya, irin su Ikilisiyar Kirista ta Ƙarshe na Ƙarshe (FLDS), Apostolic United Brothers (AUB), da kuma Ikilisiyar Gaskiya da Rayuwa ta Yesu Almasihu na Waliyai na Kwanaki na Ƙarshe (TLC), suna ci gaba da cire mutanen Black kamar na 2018.

Ra'ayoyin Ikilisiyar LDS game da Baƙar fata sun sāke a cikin tarihinta . Ra'ayoyin shugabannin Ikklisiya na farko game da bautar Baƙar fata sun tafi daga tsaka tsaki zuwa kawarwa zuwa ra'ayi na bautar. Tun a shekara ta 1844, shugabannin coci sun koyar da cewa ruhohin Baƙar fata ba su da adalci a rayuwa kafin mutuwa (kafin a haife su). Wanda ya kafa Mormonism Joseph Smith da magajinsa a matsayin shugaban coci tare da mafi yawan mabiya, Brigham Young, dukansu sun koyar da cewa launin fata na Baƙar fata shine sakamakon la'anar Kayinu da Ham . A cikin karni na 20, yawancin shugabannin LDS sun yi adawa da yunkurin kare hakkin jama'a . A cikin 'yan shekarun nan, Ikklisiya ta yi Allah wadai da wariyar launin fata kuma ta ƙara yunƙurin wayar da kan jama'a a cikin al'ummomin Baƙar fata. Har yanzu ana zarginta da ci gaba da nuna wariyar launin fata ta hanyar rashin ba da uzuri, amincewa, ko kuma magance illar imaninta na baya da ayyukan wariya kamar wariya . [2] :7Shugabannin Ikilisiya sun yi aiki tare da Ƙungiyar Ƙungiyar Ƙwararrun Ƙwararrun Ƙwararru ( NAACP ) tun daga 2010s, kuma sun ba da gudummawar miliyoyin daloli ga ƙungiyoyin Black.

Akwai kimanin 400,000 zuwa miliyan ɗaya membobin Cocin Black LDS a dukan duniya, kuma aƙalla haikalin cocin LDS guda biyar a Afirka . Ƙarin haikali goma sha huɗu suna wani mataki na ci gaba ko ginawa a nahiyar, ban da haikali da dama a tsakanin al'ummomin ƙasashen Afirka da ke zaune kamar Jamhuriyar Dominican da Haiti . Ƙungiyar Kristi tana da ikilisiyoyin a cikin ƙasashen Afirka goma sha biyu, tare da yawan membobinsu. [3]

Ra'ayin Joseph Smith

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Painting of Joseph Smith
Wanda ya kafa Mormonism, Joseph Smith, ya bayyana ra'ayoyi da dama game da Baƙar fata a tsawon rayuwarsa.

Ra'ayin Joseph Smith game da Baƙar fata ya bambanta a lokacin rayuwarsa. A matsayin wanda ya kafa ƙungiyar Saint Day ta Ƙarshe, Smith ya haɗa da Baƙar fata a cikin farillai da naɗaɗɗen firist amma yana da ra'ayi daban-daban game da wariyar launin fata da la'anar Kayinu da Ham . Ya sauya ra'ayinsa game da bauta sau da yawa, a ƙarshe ya ɗauki matakin adawa da bautar a baya a rayuwarsa. [4] :126 :79[5]

Akan bauta

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Smith da farko ya nuna adawa da bautar, amma ya guje wa tattaunawa game da batun bayan da aka tsara coci a 1830. :16[6] :5A cikin shekarun Missouri, ya yi ƙoƙarin wanzar da zaman lafiya tare da maƙwabta masu goyon bayan bautar; [7] :16a shekara ta 1835, Ikklisiya ta bayyana cewa "ba daidai ba ne a tsoma baki tare da bayi-bayi, ko kuma yi musu baftisma sabanin nufin iyayengijinsu" ko sa "su kasa gamsu da yanayinsu a wannan rayuwa." [7] :17 Smith ya buga wata makala mai tausayi ga bauta a cikin shekara mai zuwa, yana jayayya da yiwuwar "yakin kabilanci", yana ba da hujja ga bauta bisa la'anar Ham, kuma ya ce 'yan arewa ba su da "yancin cewa Kudu ba zai rike bayi ba, fiye da Kudu ya ce Arewa za ta yi." :22 :212–214[8] A lokacin zama na Nauvoo, Smith ya fara wa'azin abolitionism da daidaiton jinsi. Ya yi kira da "rushe [na] bauta" a lokacin yakin neman zabensa na shugaban kasa a shekara ta 1844, kuma yana so ya 'yantar da dukan bayin da aka yi a shekara ta 1850. [1] :29[6] :10

Akan haikali da shiga aikin firist

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Photograph of Elijah Abel
Iliya Habila shi ne farkon shugaban firist na LDS a cikin adadin mutane saba'in .

A fili Smith ya kasance a wurin nadin firist Iliya Abel, mutum mai bambancin al'adu mai ban sha'awa na Baƙar fata, zuwa ofisoshin dattijo da saba'in kuma ya ba da izinin naɗa wasu Baƙaƙen maza cikin firist na Ikilisiyar farko. [9] :213 Ko da yake Habila ya karɓi farillansa na wanke-wanke da shafewar haikali a ƙarƙashin Smith, bai karɓi kyautar haikalin ba; An ki amincewa da kokensa a kansu sama da shekaru talatin bayan haka, kuma babu wani tarihin wani Bakar fata da ya karbi kyautar Nauvoo. [10] Bayan mutuwar Smith, Brigham Young ya hana baƙar fata daga kyautar haikali, hatimin aure, da matsayin firist. [11] Babu wata shaida ta zamani da ke nuna cewa ƙuntatawa na adawa da Baƙar fata-firist ya samo asali ne daga Smith. [5] [12] :21

Akan daidaito da wariya

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Smith ya ce baƙar fata da fararen fata za su fi kyau idan sun kasance "rabu amma bisa doka ɗaya", suna ba da shawarar wariya: "Idan da wani abu da na yi da negro, zan tsare su da tsauraran doka ga nasu jinsin, da kuma sanya su a kan kasa daidaita." Ya kuma ce, "Suna da rayuka, kuma su ne talakawan ceto. Ku shiga Cincinnati ko kowane birni, ku sami wani negro mai ilimi, wanda ke hawa a cikin abin hawansa, kuma za ku ga mutumin da ya tashi da ikon kansa zuwa ga maɗaukakin matsayi na girmamawa."

Manufofin LDS da koyarwa

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Rayuwar kafin mutuwa

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Bayan mutuwar Smith a cikin 1844 da rikicin gado na watanni shida, babban magajinsa shine Brigham Young; reshen Brighamite na Mormonism ya zama Cocin LDS. A wannan shekarar, shugabannin LDS sun ba da gaskiya ga manufofin nuna wariya tare da imani cewa ruhohin Baƙar fata kafin rayuwa ta duniya sun kasance "masu shinge" tsakanin Allah da shaidan kuma ba su da nagarta fiye da fararen rayuka. Matasa sun ƙi wannan bayanin, amma manzanni Orson Pratt, Orson Hyde, da John Taylor sun goyi bayan ra'ayi kuma mambobin LDS sun yarda da shi sosai. [12] :27 [13] Ƙarni daga baya, a cikin wata sanarwa ta 1949, Fadar Shugaban Ƙasa ta farko (mafi girmar hukumar gudanarwa ta coci) ta ce baƙar fata ba su cancanci samun cikakkiyar albarkar bishara ba kuma sun kawo wahayin da suka gabata game da wanzuwa a matsayin barata. :66[5] :221Bayan an sauya haikalin da haikalin firistoci a cikin 1978, shugabannin cocin sun musanta imanin cewa Baƙar fata ba su da ƙwarin gwiwa wajen wanzuwa. Ikklisiya ta yi watsi da koyarwar da ta gabata game da launin fata a karon farko a cikin 2013, tare da yin tir da duk wata hujja ga haikali da hani na firistoci bisa ga pre-mutuwa. [14]

La'anar Kayinu da Ham

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Painting of Noah cursing Ham
Nuhu yana zagin Ham. Smith da Young sun koyar da cewa Baƙar fata suna da la'anar Ham da la'anar Kayinu . [15] [4] : 256 [16]

Koyarwa game da la'anar Kayinu, la'anar Ham, da dangantakarsu da Baƙar fata sun canza a tarihin coci. Joseph Smith da Brigham Young sun kira la'anar Ham hujja ga bautar Baƙar fata. [4] :126[17] Smith ya yi imanin cewa duhu fata alama ce ta mutanen Baƙar fata na Afirka kamar yadda Allah ya la'ance shi. [15] :27A cikin bita na Littafi Mai-Tsarki na King James da kuma samar da Littafin Ibrahim, ya bi diddigin yanayinsu zuwa la'anar da aka yi wa Kayinu da Ham kuma ya danganta la'anar da ke cikin Littafin Ibrahim ta wurin sanya zuriyar Kan'ana ta Ham a matsayin zuriyar Kayinu da aka la'anta a baya. [15]

Karkashin jagorancin Smith, Brigham Young ya zama kamar bude ga Bakar fata masu rike da mukamin firist. A matsayinsa na magajin Smith, ya yi amfani da la'anar Littafi Mai-Tsarki a matsayin hujja don hana maza baƙar fata daga aikin firist, haramta auren jinsi, da adawa da haƙƙin jefa ƙuri'a na Baƙar fata. [5] :70[18] [16] Matashi ya ce za a ɗauke la'anar Allah a kan Baƙar fata wata rana, kuma za su iya samun aikin firist bayan sun mutu. :66

Bisa ga Littafi Mai Tsarki, Allah ya la’anci Kayinu ɗan Adamu kuma ya sa masa alama bayan Kayinu ya kashe Habila ; rubutun bai fayyace yanayin alamar ba. :xii Littafin littafin Smith, Lu'u-lu'u na Babban Farashin, ya kwatanta alamar Kayinu a matsayin fata mai duhu; :12 a matsayin shugaban coci, Young ya ce: "Mene ne alamar [Kain]? Za ku gan shi a fuskar kowane ɗan Afirka da kuka taɓa gani". :42 A wani labarin Littafi Mai Tsarki, ɗan Adamu na takwas Ham ya gano mahaifinsa Nuhu yana bugu da tsirara a cikin tantinsa. Saboda haka, Nuhu ya la’anci jikansa Kan’ana (ɗan Ham) a matsayin “bawan bayi”. [4] :125 Ko da yake nassosin LDS ba su ambaci launin fata na Ham ko na ɗansa, Kan'ana ba, wasu koyarwar coci sun haɗa da la'anar Hamitic tare da Baƙar fata kuma sun yi amfani da ita don tabbatar da bautar su. [4] :125

A shekara ta 1978, sa’ad da cocin ya ƙare haikali da hani na firistoci, manzo Bruce R. McConkie ya koyar da cewa la’anar Kayinu da Ham sun daina aiki a dā. :117Shugabannin coci sun yi watsi da ra'ayin cewa baƙar fata alama ce ta la'ana a karon farko a cikin 2013. [1] :59

Albarkatu na Uba

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A cikin Cocin LDS, ana ba membobi albarkatu na uba. Albarka tana bayyana asalin dangin memba a cikin kabilar Isra’ila, tana bayyana karfi da rauninsu, kuma tana ba da shawara ga nan gaba. A karni na 19 da farkon karni na 20, membobi sun fi yin imani cewa sun fito ne daga kabilar Isra’ila.rp|13–15 Baƙaƙen membobin cocin LDS na farko wani lokaci ba su samun asali, ko kuma sun samo daga zuriyar Ham wadda ba ta Isra’ila ba.rp|106 Bayan wahayin 1978, ubannin wani lokaci ba su bayyana asalinsu ga baƙaƙen membobi ba; tun daga nan, wasu baƙaƙen membobi sun nemi (kuma sun samu) albarkar uba wadda ta haɗa da asali.rp|126

Adalcin Baƙaƙen Mutane Zai Mai da Fari

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Shugabannin cocin na farko sun koyar da cewa bayan mutuwa da tashin matattu kowa a cikin masarautar sama (mataki mafi girma na sama) zai zama "fari a dawwama." Sun kasance suna daidaita farare da adalci, kuma sun koyar da cewa Allah ya halicci 'ya'yansa fari a cikin surarsa.rp|231 Smith ya ruwaito cewa a cikin wahayinsa, Yesu yana da "fari fata" da "idanun shuɗi"—wata kwatance da wani mai bi Anson Call ya tabbatar a wani wahayi da aka ruwaito. Rahoton Hukumar Kare Haƙƙin Bil'Adama ta Amurka na 1959 ya gano cewa yawancin Mormons na Utah sun yi imani cewa "ta hanyar rayuwa mai adalci, launin fatar baƙaƙen mutane za su iya sake zama fari da faranta rai." Cocin kuma ya koyar da cewa fatar fari masu ridda za ta yi duhu, kuma a cikin bikin ba da sadaka na haikali (har zuwa akalla shekarun 1960) an ce Shaidan yana da fatar baƙa.rp|28

An gaya wa Baƙaƙen Mormons da yawa cewa za su zama fari. Hyrum Smith ya gaya wa Jane Manning James cewa Allah zai iya ba ta sabon asali, kuma ya yi mata alkawari a cikin albarkar ubanta cewa za ta zama "fari da faranta rai".rp|148 A cikin 1836, Elijah Abel ma an yi masa alkawari cewa zai "zama ... fari a dawwama".rp|38 Darius Gray, wani sanannen Baƙar fata Mormon, an gaya masa cewa launin fatarsa zai yi haske. A cikin 1978, manzo LeGrand Richards ya ce la'anar duhun fata saboda mugunta da alkawarin farar fata ta hanyar adalci ya shafi 'yan asalin Amurka ne kawai, ba baƙaƙen mutane ba.rp|115

Cocin LDS ta buga wani kasida a 2013 tana karyata waɗannan ra'ayoyin, tana bayyana koyarwar cocin da ta gabata tana tabbatar da takura a matsayin "ra'ayoyin gargajiya" na launin fata. Ta ce baƙar fata a cikin ilimin tauhidi na Latter-day Saint alama ce ta rashin biyayya ga Allah, kuma ba lallai ba ce launin fata. Wata malamar makarantar Lahadi an cire ta daga mukaminta saboda koyarwa daga wannan kasida a 2015.

Bauta

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Farkon waɗanda suka tuba zuwa Mormon daga Arewa ne kuma suna adawa da bauta, wanda ya haifar da jayayya a cikin jihar Missouri mai bauta. Shugabancin cocin daga nan ya fara nisanta kansa daga kawar da bauta, wani lokaci yana tabbatar da bauta da koyarwar Littafi Mai Tsarki. Wasu fararen mutane da suka bautar da baƙaƙen mutane sun shiga cocin kuma sun kawo mutanen su da aka bautar dasu lokacin da suka koma Nauvoo, Illinois, kuma cocin ya hana tasiri ga mutanen da aka bautar don su "gaji da yanayin su".rp|17 Jayayya tsakanin Latter-day Saints masu adawa da bauta da masu bautar da su daga Kudu ta kai ga korar Mormons daga Jackson County, Missouri, a yakin Mormon na 1838.

Joseph Smith ya fara yakin neman zaɓensa a kan manufar gwamnati ta sayi mutanen da aka bautar don samun 'yanci tsawon shekaru. Ya yi kira ga "rugujewar bauta" da kuma cire "sarkar daga bakon mutum".rp|54

Bayan kisan Smith a 1844, yawancin Latter-day Saints sun bi Young zuwa Utah (wani yanki na lardin Mexico na Alta California har zuwa 1848) a 1847. An kawo wasu mutanen da aka bautar zuwa Utah, kodayake wasu sun gudu. Brigham Young ya fara koyar da cewa bautar da mutane Allah ne ya umurce ta, amma ya ci gaba da adawa da samar da tattalin arzikin da ya dogara da bauta a Utah.

Yankin Utah, a ƙarƙashin mulkin Young, ya halatta sayan baƙaƙen mutane da 'yan asalin Amurka don bauta a 1852. Daga baya a wannan shekarar Young ya taya majalisar dokoki murna yana mai cewa dokar ta sami sakamako da ake so kuma "kusan ta 'yantar da yankin daga launin fatar mutane."rp|p=227 A karkashin Young, Utah ta zartar da dokokin da ke goyon bayan bauta da hana baƙaƙen mutane jefa ƙuri'a, rike mukamin gwamnati, shiga sojoji na gida, ko auren fararen mutane. Dokokin bautar Utah sun bambanta da na jihohin Kudancin Amurka wajen ba da izinin bauta da ta fi kusa da bautar kwangila fiye da bautar gonaki ta Kudu.rp|69 An bautar da baƙaƙen mutane ashirin da shida a Yankin Utah, a cewar ƙididdigar 1850, kuma an ruwaito ashirin da tara a ƙididdigar 1860. Kamar sauran yankuna, ɗaya daga cikin manufofin dokokin bauta shine hana baƙaƙen mutane zama a Utah da kuma sarrafa waɗanda suke a can.rp|25

Yawancin sanannun membobin coci sun bautar da mutane, ciki har da William H. Hooper, Abraham O. Smoot, Charles C. Rich, Brigham Young da Heber C. Kimball.rp|52 Membobi sun sayi kuma sun sayar da mutane, sun ba wa cocin mutanen da aka bautar a matsayin zakka, kuma sun sake kama waɗanda suka gudu daga masu bautar da su. A California, an ba da izinin bautar da baƙaƙen mutane ba bisa ka'ida ba a cikin al'ummar Mormon na San Bernardino duk da dokokin California da ke hana aikin. Bayan yakin basasa, gwamnatin Amurka ta 'yantar da mutanen da aka bautar kuma ta ba wa yawancin manya baƙaƙen haƙƙin jefa ƙuri'a. Har zuwa farkon shekarun 1920, akwai daruruwan membobin Ku Klux Klan (KKK) a Utah. Kodayake shugabannin Coci sun adawa da KKK, wasu membobin LDS sun kasance membobin Klan.

Haƙƙin Bil'Adama

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Bayan yakin basasa, kaɗan ne ya canza a matsayin coci game da baƙaƙen mutane da haƙƙinsu har zuwa motsin kare haƙƙin bil'adama.rp|2 NAACP ta soki matsayin cocin game da haƙƙin bil'adama, ta jagoranci zanga-zangar nuna adawa da nuna wariya kuma ta shigar da karar coci dangane da dabi'ar ta na kin barin baƙaƙen yara su zama shugabannin Boy Scout.rp|234 Dalibai daga wasu makarantu sun yi zanga-zangar adawa da ayyukan wariya na BYU da kuma takunkumin launin fata na coci. Cocin ya ba da sanarwa yana goyon bayan haƙƙin bil'adama, kuma ya canza manufofinsa na shugaban Boy Scout. Manzo Ezra Taft Benson ya soki motsin kare haƙƙin bil'adama kuma ya kalubalanci zargin zalunci na 'yan sanda.rp|78 'Yan wasa baƙaƙe sun yi zanga-zangar adawa da ayyukan wariya na BYU ta hanyar kin buga wasa da kungiyoyin makarantar. Bayan soke haramcin haikali da firistoci a 1978, shugabannin LDS sun yi shiru game da haƙƙin bil'adama kuma daga baya sun kulla kawance da NAACP.

A shekarar 2017, shugabannin cocin na gida a Mississippi da NAACP sun fara aiki tare a kan ayyuka don maido da ofishin NAACP inda Medgar Evers ya yi aiki. A shekara mai zuwa, an sanar da cewa cocin da NAACP za su fara shirin haɗin gwiwa don ilimin kuɗi ga mazauna Gabashin Tekun a Baltimore, Atlanta da Camden, New Jersey. A shekarar 2019, shugaban cocin Russell M. Nelson ya yi jawabi a taron ƙasa na NAACP a Detroit. A watan Yuni 2020, wani mai magana da yawun NAACP ya ce babu "yarda daga cocin don yin wani abu mai mahimmanci... Lokaci ya yi yanzu fiye da kalamai masu daɗi."

A taron cocin na Oktoba 2020, shugabanni sun la'anci wariyar launin fata kuma sun yi kira ga membobin coci da su ɗauki mataki a kansa. Nelson ya nemi membobin coci da su "jagoranci wajen watsi da halaye da ayyukan nuna wariya." A wancan watan, a wani jawabi a BYU, manzo Dallin H. Oaks ya la'anci wariyar launin fata, ya amince da saƙon "Rayukan Baƙaƙe suna da mahimmanci" (yana hana amfani da shi don gabatar da shawarwari masu rikitarwa), kuma ya yi kira ga membobin coci da su kawar da halaye, halaye da manufofin wariyar launin fata.

Rarrabuwa

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A cikin ƙarni na farko na wanzuwarta, cocin ya hana mu'amala ta zamantakewa ko aure da baƙaƙen mutane kuma ya ƙarfafa rarrabuwar launin fata a cikin ikilisiyoyinsa, wuraren shakatawa, da jami'arsa, a cikin jinin jinya, da kuma a makarantun gwamnati. Joseph Smith ya goyi bayan rarrabuwa, yana cewa: "Zan iyakance su [baƙaƙen mutane] ta hanyar doka mai tsauri ga nau'insu". Har zuwa 1963, yawancin shugabannin coci sun goyi bayan rarrabuwar launin fata ta doka; David O. McKay, J. Reuben Clark, Henry D. Moyle, Ezra Taft Benson, Joseph Fielding Smith, Harold B. Lee, da Mark E. Petersen sun kasance manyan masu goyon baya.rp|67

An gaya wa baƙaƙen iyalai ta hanyar shugabancin coci kada su halarci coci, ko kuma sun zaɓi kada su halarci bayan fararen membobi sun koka.rp|68 Cocin ya ba da shawarar dokokin rarrabuwa kuma ya aiwatar da rarrabuwa a wuraren sa, kamar Hotel Utah da wasannin Tabernacle. Shugabannin coci sun ba da shawara ga membobi su sayi gidaje don baƙaƙen mutane kada su koma kusa da coci-coci na LDS.rp|67 A cikin 1954, manzo Mark E. Petersen ya koyar da cewa rarrabuwa Allah ne ya yi wahayinsa.rp|65 Shugabanni sun ba da shawarar rarrabuwar jinin da aka bayar, suna damuwa cewa ba wa fararen membobi jini daga baƙaƙen mutane na iya hana su firistoci.rp|67 Shugabannin coci sun adawa da kawar da rarrabuwa a makarantun gwamnati da kuma a BYU.rp|67

Aure Tsakanin Kabilu

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Kusan kowane shekaru goma fiye da karni, tun daga kafa cocin a shekarun 1830 har zuwa shekarun 1970, an ga la'anar auren tsakanin kabilu; yawancin sun mai da hankali kan auren baƙar fata da fari.rp|42–43 Matsayin cocin game da auren tsakanin kabilu ya kasance daidai tsawon sama da karni, yayin da halayen game da baƙaƙen mutane da firistoci da daidaitattun haƙƙoƙi sun canza. Ra'ayoyin shugabannin coci sun samo asali ne daga manufofin haikali da firistoci da kuma ka'idodin "halittu da zamantakewa" na wariyar launin fata na wancan lokacin.rp|89–90

A karkashin jagorancin Smith a Nauvoo, haramun ne ga baƙaƙen maza su auri fararen mata; ya ci tarar baƙaƙen maza biyu saboda keta haramcinsa. Aƙalla sau uku (1847, 1852, da 1865), Brigham Young ya koyar da cewa hukuncin auren baƙar fata da fari shine mutuwa; kisan ma'aurata baƙar fata da fari da 'ya'yansu wani ɓangare ne na fansar jini wanda zai zama albarka a gare su.rp|37, 39 Young kuma ya ce idan cocin ya amince da auren farare da baƙaƙen mutane, za a lalata shi kuma za a cire firistoci.

Har zuwa (aƙalla) shekarun 1960, cocin ya ci tarar fararen membobin da suka auri baƙaƙen mutane ta hanyar hana su duka shiga haikali. Haramcin haikali da firistoci an ɗaga su a 1978, amma cocin har yanzu yana hana aure tsakanin kabilu.rp|5 Har zuwa 2013, aƙalla littafin jagora guda ɗaya na coci ya ci gaba da ƙarfafa membobi su auri a cikin kabilarsu.

Takurawa Haikali da Fikira a Cikin Cocin LDS

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Photo of Brigham Young
Brigham Young ya jagoranci reshen mabiyan zuwa Utah, kuma a matsayin gwamna, ya halatta bautar Baƙar fata kuma ya aiwatar da takurawa haikali da fikira wanda ya dore sama da shekaru 120.

Kodayake an nada wasu 'yan maza Baƙar fata a matsayin firistoci a ƙarƙashin Smith kafin mutuwarsa a 1844, daga 1849 zuwa 1978 Cocin LDS na Brighamite ya hana duk wanda ke da asalin Baƙar fata na gaske (ko wanda ake zargi) daga shiga cikin Ayyukan ibada a cikin Haikalinsa, hidima a cikin manyan kira na coci, yin mishan, [19][20] halartar taron firistoci,[21]:64 nadawa zuwa ofishin firist, yin magana a wuraren taro,[1]:67 ko karɓar asali a cikin albarkar uba.[22] An kuma haramtawa ma'auratan Baƙar fata da baƙar fata shiga haikali.[23] Domin ana ɗaukar ayyukan haikali a matsayin masu mahimmanci don shiga babban matakin sama, keɓewar na nufin an hana Baƙar fata tserewa.[24][1]:164[12]:261 An sassauta takurawa a hankali ta yadda Baƙar fata za su iya halartar taron firistoci kuma an ba wasu mutane da "asilin tambaya" firistoci, kamar Fiji, 'Yan Asalin Australiya, Masarawa, da Brazil da Afirka ta Kudu waɗanda ba a san asalin su ba waɗanda ba su da alamar asalin Baƙar fata.[25]:94 A cikin 1978, Shugabancin Farko na cocin ya fitar da Sanarwa ta Biyu a cikin 1978, yana ɗage takura launin fata; daga baya aka ɗauke shi a matsayin nassi.[1]:108[26]

Fiye da shekaru 120 na takura, cocin ya ce Allah ne ya kafa su kuma sun ba da bayani da yawa dangane da launin fata, ciki har da imani cewa Kain da zuriyarsa an la'anta su,[5] cewa auren Ham da Egyptus ya sanya la'ana a kan zuriyar Kan'ana,[1]:62[5] kuma Baƙar fata ba su da ƙarfin hali a rayuwarsu ta farko.[27]:236 Shugabanni sun yi amfani da nassosin LDS don tabbatar da bayanan, ciki har da Littafin Ibrahim (wanda ke koyar da cewa zuriyar Kan'ana baƙar fata ne, kuma Fir'auna ba zai iya samun firist ba saboda yana ɗaya daga cikin zuriyar Kan'ana).[5]:41–42 Tun daga 2013, ba a karɓi bayanan da suka gabata a matsayin koyarwar coci kuma cocin yana koyar da adawa da wariyar launin fata.[1]:200[28][29]

Tarihi

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Photo of a seated Jane Manning
Jane Manning ta kasance memba na farko na coci kuma baiwa[7]:223 a cikin gidan Smith a Nauvoo, kuma ta bi Young zuwa Yankin Utah. Ta nemi shugabancin coci don karɓar gudummawar haikali, amma an ƙi ta akai-akai saboda ita Baƙar fata ce.[30]:154

A lokacin farkon shekarun motsin Latter Day Saint, aƙalla 'yan maza Baƙar fata biyu sun zama firistoci: Elijah Abel da Walker Lewis.[9]:213 Abel ya sami ofishin firist na Dattijo da ofishin Seventi, a bayyane a gaban Smith.[9]:213 Masana tarihi Armand Mauss da Lester E. Bush Jr. sun gano cewa bayanan game da goyon bayan Smith ga takurawar sun kasance sakamakon ƙoƙarin sulhu na shugabannin coci daga baya bayan mutuwarsa don daidaita manufofin Smith da Brigham Young.[5][12]:21 Tushen yana ba da shawarar wasu masu riƙe da firist na Baƙar fata a farkon coci, ciki har da Peter Kerr da baƙon Jamaica Joseph T. Ball.[31][32] Sauran manyan membobin Baƙar fata na farkon cocin sun haɗa da Jane Manning James, Green Flake, da Samuel D. Chambers.[33][34][21]:40–41

Bayan mutuwar Smith a 1844 da rikicin maye gurbin watanni shida, Young ya zama shugaban mafi yawan mabiyan Smith kuma ya jagoranci majagaba na Mormon zuwa abin da zai zama Yankin Utah. Kamar yawancin shugabannin Amurka a lokacin, Young ya inganta ra'ayoyin nuna bambanci game da Baƙar fata lokacin da yake gwamnan yanki.[35] A cikin 1852, Young ya gaya wa Majalisar Dokoki ta Yankin Utah cewa "kowane mutum da ke da digo ɗaya na zuriyar Kain... a cikinsa ba zai iya riƙe firist ba."[5]:70

Manufa da Dokoki

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Shugabannin coci sun koyar da fiye da ƙarni ɗaya cewa haramcin nadin firist da ayyukan haikali umarnin Allah ne; a cewar Young, "ka'ida ce ta har abada ta gaskiya da Ubangiji Maɗaukaki ya kafa."[1]:37 A cikin 1949, Shugabancin Farko a ƙarƙashin George Albert Smith ya fitar da sanarwa cewa takura "ta ci gaba kamar yadda take koyaushe" kuma "ba batun bayyana manufa ba ne amma umarnin kai tsaye daga Ubangiji."[4]:222–223[26][5]:221 Sanarwa ta biyu ta Shugabancin Farko shekaru ashirin bayan haka, a ƙarƙashin David O. McKay, ta sake nanata cewa "bambancin da ake gani na Cocin ga Negro ba wani abu ba ne wanda ya samo asali daga mutum; amma ya dawo zuwa farkon tare da Allah."[36][4]:223[5]:222 Shugaban coci Spencer W. Kimball ya ce a 1973 cewa takurawar "ba manufa ta ba ce ko manufar Cocin ba. Manufar Ubangiji ce wanda ya kafa ta."[37]

Game da dokoki da manufofi da suka cire takura launin fata, manzo Dallin H. Oaks ya ce a 1988: "Ban sani ba idan yana yiwuwa a bambanta tsakanin manufa da doka a cikin coci wanda ya yi imani da ci gaba da wahayi kuma ya goyi bayan shugabansa a matsayin annabi... Ban tabbata ba zan iya tabbatar da bambancin doka da manufa a cikin gaskiyar cewa kafin 1978 mutum ba zai iya riƙe firist ba kuma bayan 1978 za su iya riƙe firist."[38] Binciken masana tarihi Armand Mauss, Newell G. Bringhurst, da Lester E. Bush ya raunana ra'ayin cewa takurawar doka ce.[1] Bush ya ce a gaskiya babu rikodin wahayi da Young ya karɓa game da takurawar;[12] an samar da hujja ga manufofin Young daga baya ta shugabannin coci da malamai.[12]

Ƙarshen Takurawar Haikali da Fikira

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Photo of a smiling Joseph Freeman
Joseph Freeman shine Baƙar fata na farko da aka nada zuwa firist bayan an ɗage takurawar a 1978.

Cocin LDS ya daidaita ga matsalolin muhalli a cikin tarihinsa, ciki har da sauyawa daga auren mata fiye da ɗaya zuwa auren mace ɗaya, daga rarrabuwar siyasa zuwa haɗuwa da Amurka, da kuma daga gurguzu zuwa jari-hujja na kamfani.[39]:231 A ranar 9 ga Yuni, 1978,[40] Shugabancin Farko na Cocin LDS ya fitar da sanarwa wanda ke ba da izini ga "dukkan mambobin coci maza masu cancanta su nada zuwa firist ba tare da la'akari da launin fata ba",[26] wanda ya ba wa mata da maza Baƙar fata damar shiga gudummawar haikali da hatimi.[41][29] Wannan shine mafi mahimmancin canjin manufar coci a cikin shekaru da yawa.[39]:231 Bisa ga labaran da yawa daga waɗanda ke halarta, Shugabancin Farko da Quorum na Manzanni Goma Sha Biyu sun karɓi wahayi don cire takura launin fata yayin da suke addu'a a Haikali na Salt Lake. Manzo Bruce R. McConkie ya rubuta cewa duk waɗanda ke halarta "sun karɓi saƙo ɗaya", kuma sun iya fahimtar "nufin Ubangiji."[26][1]:116 Abubuwa da yawa sun kai ga canjin,[39]:231–232 ciki har da matsin lamba daga NAACP, karuwar membobi da haikali a Brazil,[42] matsin lamba daga masu fafutukar membobi, mummunar talla, da buƙatar warware matsalar dokoki.[39]:231–232[43]:94–95 Saboda tallar da aka samu daga babban labarin Lester Bush "Mormonism's Negro Doctrine" a 1973, mataimakin shugaban BYU Robert K. Thomas ya ji tsoron cewa cocin zai rasa matsayin sa na keɓe haraji.[1]:95[44][1]:106–107[45] Labarin ya bayyana dalla-dalla ayyukan nuna bambancin launin fata na cocin kuma ya zaburar da tattaunawa tsakanin shugabannin coci, wanda ya raunana ra'ayin cewa takurawar haikali da firist sune dokoki.[1]:95

Koyarwa game da takurawa bayan 1978

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Sanarwar 1978 na cire takurawar launin fata ba ta ba da dalili don cire su ba, ba ta yi watsi da su ba, ba ta nemi afuwa ba, ko kuma ta maye gurbinsu.[46]:163 Saboda ba a musanta takurawar a hukumance ba, hujjar su ta ci gaba a 2020.[46]:163, 174

Maganar Mambobi da Ayyukansu

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Wasu 'yan Mormon sun riƙe ra'ayoyin wariyar launin fata, kuma hana su shiga haikali da al'adun firistoci ba shine kaɗai nuna bambanci ga Baƙaƙe ba; a matsayinsa na magajin garin Nauvoo, Joseph Smith ya hana su riƙe muƙami ko shiga sojojin Nauvoo Legion.[47] Brigham Young ya koyar da cewa ƙoƙarin daidaito ba daidai ba ne, yana mai cewa waɗanda suka yi yaƙi don daidaito ga Baƙaƙe suna ƙoƙarin ɗaga su "zuwa daidaito da waɗanda Halitta da Allah na Halitta suka nuna su zama ubangijinsu, iyayensu".[12]:68[48]

Rahoton ƙasa baki ɗaya na shekarar 1959 daga Hukumar Kare Haƙƙin Bil'adama ta Amurka ya gano cewa Baƙaƙe sun fuskanci nuna bambanci sosai a Utah, kuma an yi amfani da koyarwar Mormon don tabbatar da maganin wariyar launin fata.[49][29] A cikin shekarun 1960 da 1970, 'yan Mormon a yammacin Amurka sun kasance kusa da matsakaicin ƙasa baki ɗaya a halayen launin fata.[50][51] Halayen launin fata na Amurka sun haifar da matsaloli lokacin da cocin ta yi ƙoƙarin amfani da ka'idarta ta digo ɗaya zuwa wasu yankuna masu bambancin kabilanci kamar Brazil; Yawancin membobin Brazil ba su fahimci rarrabuwar launin fata na Amurka ba da kuma yadda suka shafi haramcin haikali da firistoci, wanda ya haifar da matsala tsakanin mishaneri da membobi.[52]

Barkwanci game da Baƙaƙe sun yawaita tsakanin 'yan Mormon kafin wahayin 1978.[53] Manzo Spencer W. Kimball ya fara wa'azi game da wariyar launin fata tun farkon shekarun 1970, yana kiran rashin haƙuri daga membobin coci "abin ƙyama".[54] Dangane da binciken 1972–1996, an nuna membobin coci a Amurka suna da ƙananan ƙimar amincewa da raba gardama fiye da sauran ƙungiyoyin Amurka da saurin raguwar amincewa da raba gardama.[2]:94–97

Cocin tana adawa da wariyar launin fata tsakanin mambobinta, tana aiki don kai wa al'ummomin Baƙaƙe, kuma tana da wards masu yawan Baƙaƙe a Amurka.[55][29] A cikin 2017, Cocin LDS ta fitar da sanarwa tana yin tir da wariyar launin fata don mayar da martani ga taron white-nationalist Unite the Right rally a Virginia.[56][57] Wani memba na coci mai ra'ayin alt-right kuma mai rubutun ra'ayin yanar gizo ya kira sanarwar ba ta da hurumi, tunda ta fito daga sashin hulɗa da jama'a maimakon First Presidency (LDS Church).[56][57]

Adawar Fara'a ta LDS ga Manufofin Launin Fata

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A cikin rabi na biyu na karni na 20, wasu fararen membobin coci sun yi zanga-zanga kan koyarwa da manufofin da ke hana Baƙaƙe shiga al'adun haikali da firistoci; an kori membobi uku a cikin shekarun 1970 saboda sukar wadannan koyarwa a bainar jama'a.[58]:345–346 An hana wasu fararen membobin da suka yi adawa da wasu koyarwa da manufofin coci game da Baƙaƙe shiga haikali.[59] Ɗan siyasa Stewart Udall ya rubuta wata wasika mai tsauri a bainar jama'a a 1967 yana sukar takunkumin launin fata na coci.[60][61] Wasikarsa ta samu ɗaruruwan martani masu sukar, ciki har da wasiƙu daga manzannin Delbert L. Stapley da Spencer W. Kimball.[62]:279–283

Nuna Bambancin Launin Fata Bayan Soke Haramcin 1978

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Masana tarihi na LDS Wayne J. Embry sun yi hira da wasu membobin coci Baƙaƙe a 1987, kuma sun ruwaito cewa dukkan mahalarta sun ba da rahoton "abubuwan da suka faru na nuna wariya daga fararen membobi, jinkiri ko ƙin musafaha da su ko zama kusa da su, da maganganun wariyar launin fata da aka yi musu." Embry ya ce wata Baƙar mace ta halarci coci har tsawon shekaru uku, duk da cewa abokan ikilisiyarta sun yi mata watsi; "dole ne ta rubuta kai tsaye ga shugaban Cocin LDS don gano yadda za a yi mata baftisma", saboda babu wani daga cikin abokan ikilisiyar da zai gaya mata.[2]:371

Wariyar launin fata a cikin coci ya ci gaba bayan sanarwa daga shugabancin coci game da bambancin launin fata da kuma ƙarshen haramcin haikali da firistoci na 1978. Farar memba na coci kuma farfesa a BYU Eugene England ya rubuta a 1998 cewa yawancin 'yan Mormon har yanzu suna da ra'ayoyin wariyar launin fata, ciki har da imani cewa Baƙaƙe sun fito daga Kayinu da Ham kuma suna ƙarƙashin la'anarsu. Dalibai na England a BYU waɗanda suka ba da rahoton cewa suna da waɗannan imani sun ce sun koya su daga iyayensu ko daga masu koyarwa a coci, kuma ba su san cewa sun saba wa koyarwar coci ta yanzu ba.[63] Memba na coci Baƙar fata Darron Smith ya lura da matsala makamanciya a 2003, kuma ya rubuta a Sunstone (magazine) game da ci gaba da imani na wariyar launin fata. Smith ya rubuta cewa wariyar launin fata ya ci gaba saboda shugabancin coci bai yi magana kan asalin haramcin ba: imani cewa Baƙaƙe zuriyar Kayinu ne, cewa ba su da tsaka-tsaki a yakin sama, kuma cewa launin fata yana nuna adalci.[64] Yar jarida kuma memba na coci Peggy Fletcher Stack ta rubuta a 2007 cewa Baƙaƙe 'yan Mormon har yanzu suna jin sun rabu da sauran membobin coci saboda yadda sauran membobin ke yi musu, wanda ya fito daga kiran su "kalmar n" zuwa ƙananan zagi. Rashin Baƙaƙe a cikin shugabancin coci shi ma ya ba da gudummawa ga jin Baƙaƙe na rashin shiga.[19][29]

Alice Faulkner Burch, shugabar ƙungiyar Baƙaƙe ta Genesis Group mai tallafin LDS, ta ce a 2016 cewa Baƙaƙe "har yanzu suna buƙatar tallafi don ci gaba da zama a cikin coci—ba saboda dalilan koyarwa ba amma saboda dalilan al'adu." Burch ya ƙara da cewa "ana yi wa mata ba'a game da gashinmu ... ana ambaton su da kalmomin wulakanci, ana yi wa yaranmu rashin mutunci, kuma ana hana su kira." Lokacin da aka tambaye ta abin da Baƙaƙe mata a cikin coci suke so, ta ce wata mace ta gaya mata cewa tana fatan "samun damar halartar coci sau ɗaya ba tare da wani ya taɓa gashina ba."[65]

Manufar makarantar Lahadi ta 2020 ta ƙunshi koyarwa game da "fatar duhu" a cikin Littafin Mormon kasancewar "alama ce ta la'ana"; "la'anar ita ce janyewar Ruhun Ubangiji". Matsin jama'a ya sa coci ta canza fasalin dijital na littafin, wanda daga baya ya ce yanayin da bayyanar alamar fatar duhu ba a fahimta gaba ɗaya ba.[66] Bayan 'yan kwanaki, datta Gary E. Stevenson ya gaya wa taron NAACP na Ranar Martin Luther King cewa ya "yi baƙin ciki" da "kuskuren",[67][68] kuma cocin tana "neman membobi su yi watsi da sakin layi a cikin littafin da aka buga."[67] Farfesa na shari'a na BYU Michalyn Steele, ɗan asalin Amurka, daga baya ya nuna damuwa game da ayyukan edita na coci da kuma rashin jin daɗi cewa masu ilimin coci suna ci gaba da nuna wariyar launin fata.[68]

A lokacin rani na 2020, Nelson ya fitar da sanarwa ta haɗin gwiwa tare da shugabannin NAACP uku suna yin tir da wariyar launin fata kuma suna kira ga dukkan cibiyoyi da su yi aiki don kawar da wariyar launin fata da ke ci gaba.[69] A taron babban taro na Oktoba 2020, Nelson, mai ba da shawara na farko Dallin H. Oaks, da manzo Quentin L. Cook sun yi tir da wariyar launin fata a cikin jawabin su.[70] Dangane da binciken 2016 na 'yan Mormon da suka bayyana kansu, fiye da kashi 60 cikin ɗari sun ce sun sani (kashi 37 cikin ɗari) ko sun yi imani (kashi 25.5 cikin ɗari) cewa haramcin firistoci da haikali nufin Allah ne; wasu kashi 17 cikin ɗari sun ce yana iya zama gaskiya, kuma kashi 22 cikin ɗari sun ce sun sani (ko sun yi imani) cewa ba nufin Allah ba ne.[71] Binciken 2023 na tsoffin membobin coci sama da 1,000 a yankin Mormon corridor ya gano batutuwan launin fata a cikin coci a matsayin ɗaya daga cikin manyan dalilai uku da aka ruwaito dalilin da ya sa suka rabu.[72]

Manazarta

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  1. ↑ 1.00 1.01 1.02 1.03 1.04 1.05 1.06 1.07 1.08 1.09 1.10 1.11 1.12 1.13 Cite error: Invalid <ref> tag; no text was provided for refs named Harris2015
  2. ↑ 2.0 2.1 2.2 (Darron T. ed.). Missing or empty |title= (help)
  3. ↑ Hoyt, Amy (Aug 2020). "A Brief Introduction to Mormonism in Africa". Claremont Graduate University.
  4. ↑ 4.0 4.1 4.2 4.3 4.4 4.5 4.6 Empty citation (help)
  5. ↑ 5.00 5.01 5.02 5.03 5.04 5.05 5.06 5.07 5.08 5.09 5.10 (Armand L. ed.). Missing or empty |title= (help)
  6. ↑ 6.0 6.1 Andersen, Ty. "Break Off the Shackles From the Poor Black Man: Joseph Smith's Abolitionist Rhetoric in the 1844 Presidential Campaign". Academia.edu. Retrieved 17 April 2023.
  7. ↑ 7.0 7.1 7.2 Cite error: Invalid <ref> tag; no text was provided for refs named Saints, Slaves, and Blacks
  8. ↑ Smith, Joseph (9 Apr 1836). "Letter to Oliver Cowdery, c. 9 April 1836". The Joseph Smith Papers. LDS Church.
  9. ↑ 9.0 9.1 9.2 Empty citation (help)
  10. ↑ Empty citation (help)
  11. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named nytimes.com
  12. ↑ 12.0 12.1 12.2 12.3 12.4 12.5 12.6 Bush, Lester E. (1973). "Mormonism's Negro Doctrine: An Historical Overview" (PDF). Dialogue. University of Illinois Press. 8 (1).
  13. ↑ Stuart, Joseph R. (Sep 2018). "'A More Powerful Effect upon the Body': Early Mormonism's Theory of Racial Redemption and American Religious Theories of Race". Church History: Studies in Christianity and Culture. Cambridge, England: Cambridge University Press. 87 (3): 27. doi:10.1017/S0009640718001580. S2CID 165766064. These apostles [Orson Hyde and John Taylor] viewed skin color as an inescapable punishment for black Africans because of their own volition (premortal fence sitting) or their ancestors' choices (made by Ham or Cain).
  14. ↑ "Race and the Priesthood". LDS Church. 10 Dec 2013. Retrieved 17 April 2023.
  15. ↑ 15.0 15.1 15.2 Stuart Bingham, Ryan (July 2015). "Curses and Marks: Racial Dispensations and Dispensations of Race in Joseph Smith's Bible Revision and the Book of Abraham". Journal of Mormon History. Champaign, Illinois: University of Illinois Press. 41 (3): 22, 29, 30–31, 43, 54–57. doi:10.5406/jmormhist.41.3.22. JSTOR 10.5406/jmormhist.41.3.22. S2CID 246574026 Check |s2cid= value (help). By preserving Cain’s line through Canaan, proponents of the Cain-theory version of the curse of Ham myth were able to unite the mark of Cain with the curse of slavery. ... We shall see that in his scriptural works Joseph Smith, like others, employed matrilineal ancestry to position Cain as an ancestor of the Canaanites ... Lastly, Smith’s explicit identification of African peoples with the cursed descendants of Cain, Ham, or Canaan outside of his scriptural texts is highly significant. ... Smith [referred] to blacks as 'the Negroes or Sons of Cain' in his personal journal ... Beyond the question of racial slavery, Smith consistently relied on the Cain-theory version of the curse of Ham myth as an account of racial origins. ... When he referred to the sons of Ham, Canaan, or Cain, he did so with the assumption that his audience understood who these sons were. Cite error: Invalid <ref> tag; name "Marks" defined multiple times with different content
  16. ↑ 16.0 16.1 Empty citation (help) Cite error: Invalid <ref> tag; name "BYCainCurse" defined multiple times with different content
  17. ↑ Smith, Joseph (April 1836). "For the Messenger and Advocate". Messenger and Advocate. LDS Church. 2 (7): 290 – via The Joseph Smith Papers. After having expressed myself so freely upon this subject [of slavery], I do not doubt, but those who have been forward in raising their voices against the South, will cry out against me .... It is my privilege then to name certain passages from the Bible, and examine the teachings of the ancients upon the matter as the fact is uncontrovertible [sic] that the first mention we have of slavery is found in the Holy Bible, pronounced by a man [Noah] who was perfect in his generation, and walked with God. And so far from that prediction being averse to the mind of God, it remains as a lasting monument of the decree of Jehovah, to the shame and confusion of all who have cried out against the South, in consequence of their holding the sons of Ham in servitude. 'And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.' ... (Gen. 9:25–26). Trace the history of the world from this notable event down to this day, and you will find the fulfillment of this singular prophecy. [T]he curse is not yet taken off from the sons of Canaan, neither will be until it is affected by as great a power as caused it to come; and the people who interfere the least with the purposes of God in this matter, will come under the least condemnation before Him ....
  18. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named YoungTeachings
  19. ↑ 19.0 19.1 Fletcher Stack, Peggy (2007). "Faithful witness: New film and revived group help many feel at home in their church". The Salt Lake Tribune.
  20. ↑ Hale, Lee (May 31, 2018). "Mormon Church Celebration Of 40 Years Of Black Priesthood Brings Up Painful Past". All Things Considered. NPR.
  21. ↑ 21.0 21.1 Embry, Jessie (1994). Black Saints in a White Church. Salt Lake City: Signature Books. ISBN 1-56085-044-2. OCLC 30156888 – via Internet Archive.
  22. ↑ Bates, Irene M. (1993). "Patriarchal Blessings and the Routinization of Charisma" (PDF). Dialogue. University of Illinois Press. 26 (3). Retrieved 17 April 2023.
  23. ↑ Anderson, Devery S. (2011). The Development of LDS Temple Worship, 1846–2000: A Documentary History. Salt Lake City: Signature Books. p. xlvi. ISBN 9781560852117 – via Google Books.
  24. ↑ White, O. Kendall Jr. (March 1995). "Integrating Religious and Racial Identities: An Analysis of LDS African American Explanations of the Priesthood Ban". Review of Religious Research. 36 (3): 296–297. doi:10.2307/3511536. JSTOR 3511536. 'Celestial' or 'temple' marriage is a necessary condition for 'exaltation' ... Without the priesthood, Black men and women ... were denied complete exaltation, the ultimate goal of Mormonism.
  25. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named Prince
  26. ↑ 26.0 26.1 26.2 26.3 LeBaron, E. Dale (2004). "Official Declaration 2: Revelation on the Priesthood". Sperry Symposium Classics: The Doctrine and Covenants. BYU Religious Studies Center. Archived from the original on September 23, 2016. Retrieved 17 April 2023 – via Internet Archive.
  27. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named kidd
  28. ↑ McCombs, Brady (18 Dec 2020). "Mormons add call to eradicate prejudice, racism to handbook". Associated Press. Retrieved 17 April 2023.
  29. ↑ 29.0 29.1 29.2 29.3 29.4 Cite error: Invalid <ref> tag; no text was provided for refs named Despite
  30. ↑ Coleman, Ronald G. (2008). "'Is There No Blessing For Me?': Jane Elizabeth Manning James, a Mormon African American Woman". In Taylor, Quintard; Moore, Shirley Ann Wilson (eds.). African American Women Confront the West, 1600–2000. Norman, Oklahoma: University of Oklahoma Press. pp. 144–162. ISBN 978-0-8061-3979-1 – via Google Books. Jane Elizabeth James never understood the continued denial of her church entitlements. Her autobiography reveals a stubborn adherence to her church even when it ignored her pleas.
  31. ↑ "Century of Black Mormons: Ball, Joseph T." University of Utah.
  32. ↑ Staker, Mark L. (2009). Hearken, O Ye People: The Historical Setting of Joseph Smith's Ohio Revelations. Greg Kofford Books. pp. 64–65. ISBN 9781589581135 – via Google Books.
  33. ↑ Kiser, Benjamin. "'Flake, Green.' Century of Black Mormons". University of Utah.
  34. ↑ Riess, Jana (21 Nov 2019). "Black Mormon Pioneer Jane Manning James Finally Gets Her Due". Religion News Service.
  35. ↑ Riess, Jana (16 Apr 2014). "Was Brigham Young a racist?". Religion News Service.
  36. ↑ "Letter of First Presidency Clarifies Church's Position on the Negro". Improvement Era. 73 (2): 70–71. February 1970. Retrieved 17 April 2023.
  37. ↑ LeBaron, E. Dale (2016). "Mormonism in black Africa". In Davies, Douglas J. (ed.). Mormon Identities in Transition. London: Bloomsbury Publishing. p. 82. ISBN 9781474281294 – via Google Books.
  38. ↑ "New policy occasions church comment". Times-News (Burlington, North Carolina). Burlington, North Carolina. Associated Press. 9 Jun 1988 – via Newspapers.com. AP: Was the ban on ordaining Black people to the priesthood a matter of policy or doctrine? ... OAKS: I don't know that its possible to distinguish between policy and doctrine in a church that believes in continuing revelation and sustains its leader as a prophet. ... I'm not sure I could justify the difference in doctrine and policy in the fact that before 1978 a person could not hold the priesthood and after 1978 they could hold the priesthood. AP: Did you feel differently about the issue before the revelation was given? OAKS: I decided a long time ago, 1961 or 2, that there's no way to talk about it in terms of doctrine, or policy, practice, procedure. All of those words just lead you to reaffirm your prejudice, whichever it was. Text "Times-News" ignored (help)
  39. ↑ 39.0 39.1 39.2 39.3 Cite error: Invalid <ref> tag; no text was provided for refs named Sociological
  40. ↑ Briggs, Kenneth A. (June 10, 1978). "Mormon Church Strikes Down Ban Against Blacks in Priesthood". The New York Times. p. 47.
  41. ↑ Edmunds, Tressa (5 Mar 2013). "Mormons can finally say 'we got it wrong' over black priest ban". The Guardian. It wasn't until 1978 that black men were again allowed to receive the priesthood and black women were allowed to attend the temple. Most members were unaware that there was ever a time when black people were allowed equal participation in the gospel. ... In 1978 the prophet Spencer W Kimball announced the lifting of the priesthood ban and temple restriction....
  42. ↑ Grover, Mark L. (Spring 1990). "The Mormon Priesthood Revelation and the São Paulo Brazil Temple" (PDF). Dialogue. University of Illinois Press. 23 (1): 39–53. doi:10.2307/45225842. JSTOR 45225842. S2CID 254321222 Check |s2cid= value (help).
  43. ↑ Bushman, Claudia (2006). Contemporary Mormonism: Latter-day Saints in Modern America. Westport, CN: Greenwood Publishing Group. ISBN 0-275-98933-X. OCLC 61178156 – via Google Books. Text "Praeger Publishers" ignored (help)
  44. ↑ "The Mormon Curse". Chicago Defender. Chicago. Real Times. 13 Sep 2012. ProQuest 2492670491. The Carter Administration had threatened BYU and the LDS church with denial of their tax-exempt status if they continued to discriminate against Blacks.
  45. ↑ Gurwell, Lance (1 Jun 1988). "Critics Still Question 'Revelation' on Blacks". Chicago Tribune. Despite church claims that the change came from revelation, critics say the move was pure business, that the Mormons wanted to expand further into black Third World countries and would not be able to do so as long as blacks were discriminated against, and that the Mormon church, the fastest growing mainstream church in the U.S., stood to lose its tax-exempt status for discriminating against blacks.
  46. ↑ 46.0 46.1 Brooks, Joanna (May 2020). Mormonism and White Supremacy: American Religion and The Problem of Racial Innocence. New York: Oxford University Press. ISBN 9780190081751 – via Google Books.
  47. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named Fleisher
  48. ↑ Young, Brigham Hamilton, ed. (5 Jan 1852). "Representative's Hall, Monday, Jan. 5, 1852". Journals of the House of Representatives. 1. Salt Lake City: Utah Territorial Legislative Assembly. pp. 109–110 – via Google Books.
  49. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named US_Commission_1959
  50. ↑ Mauss, Armand L. (1994). The Angel and the Beehive: The Mormon Struggle with Assimilation. University of Illinois Press. pp. 51–54. ISBN 9780252020711 – via Google Books.
  51. ↑ Mauss, Armand L. (October 1966). "Mormonism and Secular Attitudes toward Negroes". The Pacific Sociological Review. Pacific Sociological Association. 9 (2): 91–99. doi:10.2307/1388243. JSTOR 1388243. S2CID 158067784.
  52. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named Grover
  53. ↑ Wilson, William A.; Poulsen, Richard C. (Nov–Dec 1980). "The Curse of Cain and Other Stories: Blacks in Mormon Folklore" (PDF). Sunstone (magazine). 5 (6). Retrieved 17 April 2023.
  54. ↑ The Teachings of Spencer W. Kimball. Bookcraft. 1982. p. 237. ISBN 9780884944720 – via Google Books. Intolerance by church members is despicable. A special problem exists with respect to Black people because they may not now receive the priesthood. Some members of the Church would justify their own un-Christian discrimination against [Black people] because of that rule with respect to the priesthood, but while this restriction has been imposed by the Lord, it is not for us to add burdens upon the shoulders of our black brethren.
  55. ↑ Wilcox, Lauren (May 13, 2007). "The Saints Go Marching In". Washington Post.
  56. ↑ 56.0 56.1 Gaffey, Connor (17 Aug 2017). "How a Charlottesville Speaker Forced the Mormon Church to Condemn 'Sinful' White Supremacists". Newsweek.
  57. ↑ 57.0 57.1 Graham, Ruth (August 18, 2017). "The Mormon Church Condemned White Supremacists, and This Mormon White Supremacist Mom Is Very Mad About It". Slate (magazine). Retrieved 17 April 2023.
  58. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named Stevenson2014
  59. ↑ Syphers, Grant (Winter 1967). "Letters to the Editor" (PDF). Dialogue: A Journal of Mormon Thought. University of Illinois Press. 2 (4): 6. Retrieved 17 April 2023.
  60. ↑ Udall, Stewart (Summer 1967). "Letters to the Editor" (PDF). Dialogue: A Journal of Mormon Thought. University of Illinois Press. 2 (2): 5–6. doi:10.1126/science.186.4162.393-a. PMID 17737112. [This race policy issue] must be resolved because we are wrong and it is past time that we should have seen the right ... My fear is that the very character of Mormonism is being distorted and crippled by adherence to a belief and practice that denies the oneness of mankind. We violate the rights and dignity of our Negro brothers, and for this we bear a measure of guilt; but surely we harm ourselves even more. What a sad irony it is that a once outcast people, tempered for nearly a century in the fires of persecution, are one of the last to remove a burden from the most persecuted people ever to live on this continent. ... By comparison, the restriction now imposed on Negro fellowship is a social and institutional practice having no real sanction in essential Mormon thought. It is clearly contradictory to our most cherished spiritual and moral ideals.
  61. ↑ Wallace, Turner (May 26, 1967). "Mormons Urged to Face Negro Issue". Edwardsville Intelligencer. Edwardsville, Illinois. The New York Times. p. 12. Archived from the original on November 9, 2017 – via Newspapers.com.
  62. ↑ Peterson, F. Ross (Spring 1999). "'Do Not Lecture The Brethren': Stewart L. Udall's Pro-Civil Rights Stance, 1967". Journal of Mormon History. Champaign, Illinois: University of Illinois Press. 25 (1): 272–287. JSTOR 23287745 – via Internet Archive.
  63. ↑ Musser, Donald W.; Paulsen, David L. (2007). Mormonism in Dialogue with Contemporary Christian Theologies. Macon, GA: Mercer University Press. ISBN 978-0-88146-083-4 – via Internet Archive.
  64. ↑ Smith, Darron (March 2003). "The Persistence of Racialized Discourse in Mormonism" (PDF). Sunstone (magazine).
  65. ↑ Fletcher Stack, Peggy (June 20, 2016). "All is not well in Zion on the race front, Black Mormon tells historians". The Salt Lake Tribune. Archived from the original on 21 August 2022. Retrieved 17 April 2023 – via Internet Archive.
  66. ↑ Fletcher Stack, Peggy (18 January 2020). "Error in printed LDS Church manual could revive racial criticisms". The Salt Lake Tribune. Retrieved 17 April 2023.
  67. ↑ 67.0 67.1 Fletcher Stack, Peggy. "LDS Church and NAACP becoming closer allies, apostle says during MLK Day speech". The Salt Lake Tribune. Retrieved 17 April 2023.
  68. ↑ 68.0 68.1 Steele, Michalyn (22 Jan 2020). "Native American law professor discusses the 'curse' and how to view troubling scripture". The Salt Lake Tribune.
  69. ↑ "President Nelson joins leaders of the NAACP in condemning racism and calling for increased love and understanding". The Jefferson Star. Post Register. 24 Jun 2020.[permanent dead link]
  70. ↑ Fletcher Stack, Peggy; Pierce, Scott D.; Noyce, David (4 October 2020). "In blunt language, Nelson denounces racism, urges Latter-day Saints to 'lead out' against prejudice". The Salt Lake Tribune.
  71. ↑ Riess, Jana (June 11, 2018). "Forty years on, most Mormons still believe the racist temple ban was God's will". Religion News Service. Retrieved 17 April 2023.
  72. ↑ Riess, Jana (8 March 2024). "Who is leaving the LDS Church? Eight key survey findings". The Salt Lake Tribune. Salt Lake City. Religion News Service. Archived from the original on 9 March 2024 – via Internet Archive.
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