The spanish in 1756. Its a place where you and your family can stroll through the grounds, talk with knowledgeable interpreters about the world of spain and its effect on the appalachain over time. In 1528, vaa rez landed in the t tampa bay area. He was looking to gather the riches that the natives, the spaniards had found in what they called the new world. That they were hoping for gold, we might think, or other valuables. That they could take back to europe. A it happened in latin america. The aztec empire. They thought north america should have those resources as well. By the time you got to tallahassee, he thought better of the expedition. He thought he missed the simply ship and they decide d theb at that point to build some crude ships like rafts and try to find their way back to new spain. Which is present day mexico. That was really the first europeans that were well documented in the area. The next person to try it was her nan doe desoto. Its really from that expedition that we know more about the appalachain. And the appalachain began to approach the spanish and an interest in christianity. They asked for some priests to be sent. This is the early part of the 17th century and eventually, priests do come to minister to the appalachain. Now whether this is about coming more secure to protect them from the surrounding other native American Culture groups or not, but in any event, but 1656, there had been an agreement between the appalachain and the spanish fryars to establish what becomes san luis in the western cap a tall. So we have the Eastern Capital and st. Augustine and the second largest mission establisheded here on this hillside. Only three mile frs the modern capital, we have the capital of west florida. This was established one for mutual protection. The its two, there was a need in st. Augustine for food. They were relying on a fair amount of exported food. The soil is poor and sandy there. The spanish who wound up forming, living in there were not inclined to be farmers and they needed a reliable source of food. There were crop winds around this site as far as you can see. So this was the food base. The bread basket of the early colonial effort. So for the spanish, it was important from that standpoint and there was a four to five outpost halfway between one end of the royal road that connected pen sa cola to port with the port of st. Augustine. This was essentially midway. It provided that Security Link in the failing links to secure their borderlands. With the establishment of the mission, and on this site and in village in 1656, it continued on until it was burped down in july of 1704 in anticipation that it might be attacked by a come lum of native American Allies of the english and a few english militia. In order to prevent the site from falling into the hands of the english and setting up their own military presence here, the native americans and the spaniards and others burned this mission to the ground. The circular plaza here in Mission San Luis is really the center of town. And all the biltdings are organized around this plaza. Now there are the three main ingredients, if you will, of the life of the village. The Council House and the native americans an their continuing heritage and custom. Opposed across is the Catholic Church and religious complex. The reason in many ways why this spot was organized. So here they are. Sort of facing off each other door to door and at the same time, their positions reflects on mutual respect. That each honored the traditions of the other. Visitors will often speak about the counsel house. It is so impressive. This was the center of appalachain life. They met about complaints. The law was pretty much inalthough the spanish law over time became the more often referred to. But the chief and sub chiefs would meet along the other elders of to care of the various of the day. It was place of celebration. That perhaps follow the seasonal cycle. Its inspiring to look into the space an look up at the blue sky and occasional hawk or vulture and speculate what it must have been like when it was the heart of this community. They cant read religious tects. They dont have access to printed religious books in the bible. These were meant to educate them and they would use them to tell the stories of the gospel through the paintings on the walls. There was probably a somewhat elaborate per screen, but we havent been able the identify that well. We know it was somewhat sump yous because there was a good inventory of what the priest packed back up in the ice carts and took out of here back to st. Augustine. One of the things were still looking for is the mission bell. We found a piece. But we know they buried it. We just have not been able the to find it. Somewhere near the church, the ancient mission bell is yet to be discovered. Mission st. Luis campus is not son sol dated the state of florida orkology collections. They are here for visitors, if they wish, by appointment, to be able to see the archaeological representations, the tangible things that represent this colonial period of florida and up to modern time, actually. We have a modern Archaeology Lab where we have a staff of archaeologists who are analyzing approximately a dozen years of material that has been excavated on this site. So that we can make a coherent picture of the past through these items recovered to learn how rich the heritage is here how it e violaed over time. You know, history is larnlly written by the victories and American History is largely portrayed by english eyes, yet spain and hispanic culture are so, such an integral part of the borderlands, the sunshine states, right across the United States like a belt. That part of history is a great mystery to epeople. The pendulum is swinging back. Increasingly anymore people in our population who are of hispanic origin and that this is their heritage in the western hemisphe hemisphere. We are presently here at the caramel mission. Other wise known in the spanish period this is the site established in 1772 as part of the colonization of the central coast. Its founding date was 1770, june 3rd in monterey after which the site moved. The initial missionization of what we call upper california began in 1769 with the establishment of san diego today known as san diego mission. That was not the prime objective. It was monterey because it was centrally located and so as a result, we get a joint military and religious expedition known as the sacred expedition. The commander was the fryar who came to the bay to establish the first site at monterey on june 3rd of 1770. This is a place that had been overreturn and conquered by various groups. So when you visit the site, its surrounded by massive military bas yans going back to the roman conquest. We have islamic and other traditions are all represented. The one could argue there was a very conservative trend in so far as catholic religious belief there, which sarah was ip spired to bring to the americas, one o f the key tenants, the evan jellization of gentiles, otherwise, people not christian, should be ones life devotion and far sarah devoted his life to that. In 1749, he boarded a ship for mexico, arrived in new spain in veracruz from about the 1730, 1740s. Spain was transformed by enlightened ideologies. This notion of the enlightenment we continue to espouse in the yit is that all men are created equal. But you know as well as i do that in reality when it came down to it, slavery was condoned during that basically, the indian wars were condoned under that. So things were not quite equal. So when we look at the missions of outer california, we have the mi military espousing this enlightenment ideology. Where as the missions were looking for communities that could be built and transformed. The problem was that while the enlightenment ideology seemed like one that was noble, the reality is when we see native people from the missions so they can be exploited by the outsiders was one of the defaults and the father knew that so he sought to keep them out of contact with other european settlers. So the francis ccans were taske with evan jellizing upper california or the region we identify with california today and their objective was basically bringing indigenous communities into the fold. Into the church. And so that was the prime objective. The way they did that was with music, reading, agriculture, the reading, lit urgy, et set rachl these were no imports to the region and sarah was sellout about that effort. But these did not grow up over night. They were usually the result of decade of work. When father sarah was here, i s theres a tendency to think look at this palatial estate. He live d in basically pole and thatch mud trucktures with thatched roof. I have a letter in which he complains about the roof leaking like a sieve and hes housing a colleague whos gone awol. This site alone had ultimately seven different churches. The Earliest Church is the first five were insubstantial. Ive exkai kate vaited one so i know that for a fact. Ultimately father sarah built an aadobe church. He died shortly theafter, then was demolished and to build the church we see behind us. Where it comes to abuses, the primary allegation against father sarah has much to do with with fact he worked within a system which condoned Corporal Punishment. The use of whips, sticks or other devices in order to punish individuals who trans gres around the church or state. That did occur. But one of the misunderstanding is that it was father sarah doing this. No. He could order it done, but administration within the Mission Sites which were indigenous communities were conducted either punishment which included Corporal Punishment or to basically determine an administer resources. The reality is never to have been documented to have laid hands on any individual. You might say he still ordered it. Yes, the that was a fact. But it was accept bable to be applied to spaniards and other europeans. Soldiers were shocked for things that were minor, but that was way things were done in that time. Those same kinds of procedures occurred within much of american mystery until recently. If he is to be condemned for working within that system, then clearly, theres condemnations to go all around. Now you have two competing groups. You have those that believe he was not worthy of canonization and those who felt that he had lied a life as a holy man. And so it began here and it wasnt until january of this year, 2015, that pope francis announced that he would be canonized and it would happen on september 23rd. Well, right about ta time, i was interviewed by the Los Angeles Times for a story about father sarah and the missions here. And my work in the missions. And that then launched a series of involvements and so i was involved with the canonization as one of the scholars who was invited to rome to speak. While there, i spoke with three other scholars. Senior webber, who has written for some time about father sarah and then rose mary and robert. We gave an overview and the strengths and merits of the canonization. The media entered the picture. We dealt with that. About two days later, we participated in the second half where scholars were instrumental then we conducted mass with the pope. That was an incredible experience. So i was kind of on the ground floor to see a lot of that. But at the same time, i was aware that as i was there, testifying to the merits of the canonization, there were people in california who were less than happy about it. What ive seen is that theres been a significant amount of misrepresentation and even hate speech relateded to father sarah, the Catholic Church and hispanic catholic tradition. Its been my objective to address those character zayases. Im not going to minimize what happened as a result of european colonial intervention in this region. It was catastrophic, but there were dimensions of it that allowed native peoples to survive not only the spanish era, but the mexican era and the american period. It was in 1846 through about 1848 that the first governor of california basically ordered the annihilation of the california indian. He put taxpayer money behind the that effort to the extent within 12 years, a population documented to consist of at least 150,000 native peoples in california at american contact dwindled to less than 30,000. So over 120,000 people were have been had been documented to have to have been killed during that period. That was truly genocide. I believe based on everything ive seen including recent publications, that essentially, native peoples had conflated the atrocities of the early american period. The abuses of the mexican era with the shortfalls and the misgivings of the spanish clone cal pericolonial period and pla it all on father sarah. I think he has truly gotten a bum wrap and the doe monoization and hate Speech Associated with him is really uncalled for and illegitimate. Obviously history is used in a lot of different ways. Both by historians and those who would like to use history to rewrite the past. We see that going on in our country right now. The reality is that i construe the hispanic traditions of californias southwest. All the way down to florida as part of a legitimate American History. These are founding xhubts, just like the british communities of the east. Even james totown was left out many history books because it was in the south. At one point after the sieve war, it was written out of the narrative and the pilgrims took that place. So it changed and it became freedom from religious persecution versus a group of britts coming in and founding a military settlement and then that becoming a disaster. Well thats been reincluded by archaeologists. Archaeologists and historians are rewriting the history of these Mission Sites as such we now recognize them as those very traditions under the auspices of franc fr fransiscan fryars, including the Wine Industry and metallurgy, architecture. These are a direct byproduct of the introductions made by father sa ra and his compatriots. Leave this dimension out. Leave us with no explanation by whooi these massive sites exist, which were ineffect, American Communities under tof fryars. Welcome to the mownville park. In its hey day, it was the largest city north of mexico and contains the remains of about 30 flat topped mounds. Im standing on mound p. Which is one of the larger mounds tmoun mounds on the site. This would have had the house of one of the clan chiefs on the top of it. When people first started the build this city, there were valleys and ridges that dotted around the area. Initially, hill would have been pop topped and the dirt poured in to level out the Central Plaza then the mounds were er t erected. Recent research has told us these were built in less than 100 years. The park is the second largest mississippian mound center in north america. The largest is in east st. Louis. As it was declining, moundville was on its rise. Moundville is really a great spot to have a site thats sort of the center and capital of the culture because it falls in between two fizz graphic zones to the north of ut. The Fall Line Hills start in tuscaloosa and to the south of us, we start getting into the coastal plain. So as these fizz graphic regions change, there are a lot of different resources that occur in each of these zones. So by sort of straddling the two zones, they had access both north and south to these different resources. Additionally, moundville is built atop one of the highest bluffs along the Black Warrior river and a very sharp bend. It would have been built atop for defensive purposes because you could see people coming in all directions up and down the river and its also high enough to be above the hundred year flood mark. Moundville was involved in what we call full scale corn agriculture u. Thousands and thousands of acre of corn were grown down on the first terraces and river bottoms along the Black Warrior river. There were probably 3 to 5 thoir,000 people that occupied the site while it was being built, but probably another 50,000 people that lived up and down the black river valley. A portion of the corn they grew would come to the site as taxes or what our anthropologists called tribute payment on an annual or more frequent basis. There were about 30 ac0 acres i the park and the remains of about 30 flat top mounds that are arrangeded in a rectangle around a large Central Plaza. The corners of the mounds are aligned with the cardinal directions, with the exception of mound a. Which has been sort of turned catty corner. Not only were the mounds used to put structures on top of, but they also represent the relative rapging of different clans. The highest ranking ruler within this political system would have occupy ied the top of mound b. Mound v would have been almost like a welcoming place. As people came up and a arrive ed at the city of moundville. Here they would have played their tribute payment. Perhaps in some Raw Materials that came from the gulf of mexico or the michigan area. The mounds represent the re relative ranks of the different clans that occupy this site. The southern end of the site would have been the lowest ra ranking clans. We base this on the amount of dirt in the mounds. Also on a drawing that was done by frank speck, an anthropologist in the late 1700s. Chick a saw hunting camp that was laid out in this fashion. The third thing that we base this on is the way the site was abandoned. From the southern and flanks along the east and the west and the final occupation of the site was mound brk. We think that might have been one of the last structures utilized at moundville. We are standing out mound b. This is the largest mound in alabama. It contains about 112,000 cubic yards of dirt and this would have been where the structure for the highest ranking ruler of the highest ranking clan would have been. Originally, scientists thought the mounds were built by one basket load of dirt at a time. Recent Research Indicates that the base of the mound and possibly the sides of them, were initially built with sod blocks. Which were then filled in with clay. This would give a lot more stable ility to the structure a they were building it. We know that periodically, after the mound was built, it would be capped over with different colors of clay so if you sliced into the mound, it would resemibable a layer cake. Were look iing at mound v. Which is the long, low platform mound behind mound b. Behind p picnic tables are the remains of an earth londge, whih was excavated many 1999. This was a semisubterranean structures with entrance tunnels being dug along the east, west axis. Some very large timbers were placed on four corners. And then sod was placed up over the top of the earth lodge so that it was completely covered over with dirt at one point in time. We think this might have served as a Council House. One of the really interesting things is that when this structure was being build, an earthen pot was placed at the bottom of one of the structures. It had acorns in the pot and it was ceremonily broken before the large timber was put in place. Only about 15 of the site at the most has been excavated. Mainly where you see roadways or structures that have been built. The remaining portion of the site, one of the primary ways that ork yarchaeologists do res is by remote sensing. Theres several different ways to do that. Ground penetrating radar is one way. Magna tom terr readings. Theres even something called lightar. Micro topography, changes in the elevation of soils for as much as a couple of millimeters. All these things can be put together to give us a better idea of what is underneath the ground before we ever start to excavate. Weve come inside the Jones Archaeological Museum in moundville. We have made this portion of the exhibit to resemble what the interior and eck terrxterior of chiefs house might have looked like that sat on top of one of the mounds out here. The Different Things you see recreated in this scene, the actual ar t fa are on exhibit in back of us. We wanted visitors to be able to see is how incredible these things look when they were new. The artifacts on display are at least some of them 800 to 1,000 years old. And a little bit corroded. But when they were first made, and kept just for ceremonial use, you can see how magnificent they are. There is also some different symbols of power, for instance, the axe thats being held by the chief here, or the stone pallet, which has the hand and eye pendant on it, which we believe was used sort of like a portable altar. Probably one of the most remarkable artifacts that people talk about is the duck bowl which was taken out of here by cb moore in the early 1900s. This bowl was made out of a single piece of stone, it was roughly pecked into shape with other stones, and then it was finished with different grades of sand starting with koecourse grade then finally being polished. Another artifact we find to be interesting is this limestone pipe of a supernatural cat. And a story talks about the under water panther who loves below the water and his tail whips around and causes whirlpools. So if you get in the water where under water panther is, it will pull you down into the under world. The limestone comes from the vicksburg mississippi area and t the limestone from the cliffs that has murals associated with this cat monster or this under water panther. Its very interesting to note that up underneath the mississippi river, below where these murals have been painted on the cliffs, there are whirlpools. As we are redesigning the museum, we wanted to come up with a story that explained how these artifacts from different regional areas would have ended up in moundville. And although there was a large trade network, there are also alliances that were made through different chief toms. We think a Major Alliance was made with a chief dom they designate this as the middle south. The scene we have is of a bride coming from the memphis area and about so meet and marry the next ruler for the moundville chef dom. She doesnt speak the language. Shes never met the people that live here at moundville. So its very likely that she brought a group of people with her. As an elder women she would have had servants, perhaps musicians and different artists. And one of the links we found to prove that people came here and lived here for extended periods of time is a type of pottery that is generally made, a type of pottery that is generally made up in the arkansas area that is made here at moundville but was made with local clays and minerals. And so perhaps this bride, as she was coming in, brought one of her favorite potters with her who learned how to work with the moundville clays but was still working in that style. At its height moundville was the largest north of mexico. But after it was built the use for the site changed dramatically. It turned from a city with living people, bustling populations, to more of a city of the dead where people returned year after year to bury their beloved ones. Moundville is kind of a portal to the pass. When people started settling here in the 1700s, not much remained of the mississippian culture. The people that lived here were great artists, warriors, rulers, and great tradesmen, too. And the amount of effort it took to build the mounds in this flight show how powerful the rulers of this prehistoric community were. Id like to welcome you to the tabernacle here on temable square in Salt Lake City. This is home of the tabernacle choir. Some might call it americas choir. The mormon tabernacle choir was organized in 1847 when the first pioneers came into this valley. It was a small group of people who met in a bauerry type building, very rustic and asked for a choir to perform. But it was in 1849 that welch pioneers came to the valley, and they sang in four part harmy, they sang in welch, thats when president bringing nam young said you need to be nucleus of a great choir. So started then. They used to sing in a building over on the square which was a temporary building but they called tt tabernacle thats how the name came. The mormon tabernacle choir. When that was too small, they started building this particular building which was in the late 1860s, it was completed at the end of the civil war. And the choir moved into this building at that time. And the tabernacle here has been the home of the choir ever since. As we have visitors come to temple square, we invite them into the tabernacle, one of the first things they notice is imposing instrument behind me, the organ, build by early pioneer stock, and it becomes the centerpiece for people to begin to look at and think, wow, this is really an amazing experience. Then we see the choir in front of them and makes a great picture. Whenever you see a photograph of the choir, this organ is right there in the middle of the photograph and been accompanying since it was put in 1867, because the choir has been around that long, and even longer. This is the oldest building on temple square, even older than the temple itself. And oldest thing inside of this tabernacle is this organ case. So the gold pipes next to me here have looked down on decades and decades of history and have seen all kinds of things. Lots of american president s have spoken from the pulpit and have seen the choir perform here. So there is a lot of history in this organ case and in the building. The sound of the tabernacle organ is really unique. This instrument, most of the pipes were built by the Skinner Company in 1948. And it was considered their magnum op pus, the president of that Company Really considered this one of his finest, if not the finest instrument that he built. And part of that is because the pipes are so beautifully voiced for the room. But part of it is the room itself. This domed ceiling does a great job of projecting the softest sound from the organ with great clarity to the back of the room. So the sound envelopes you, its like a warm bath when you hear this play. As you can imagine, when you are accompanying a choir this large and this well trained and this passionate about what they are doing, its a hair raising experience every time. Whenever i sit on this bench and hear those voices its this huge wall of sound going over me and then going out into the room. And its still electrifying. Ive been accompanying the korea for choir for 23 years now and still thrilled as the first time i heard them. One great story has to do with helen keller who was here back in the early 1900s and spoke at the pulpit just behind where im seated here. And if you can call it speaking, we know that her situation, she was deprived of her eyesight, and learned to speak in a very gutteral voice, but she came here, and gave a presentation to a packed house. And when she had finished, they asked if there was anything she would like, and she said id like to hear your famous organ play. And so the organist came over and he played, come, come you saints, which is a hymn thats strongly identified with the church, and the president of the church walked her up there to the organ case and placed her hand on the wood of the case, and a person said who was there at the time said that helen keller just wept as she felt the throbbing of the great instrument and the sound of those pipes playing the song that the pie nears honeers had they came across the plains. There is something unique about this choir that comes across to audiences. And i think its ta combination of things. Not just the size of the choir. Its not just how well trained they are and well rehearsed and how professional they are. But i think its their sincerity about their message. And when they turn to the audience at the end of any performance or the broadcast to sing god be with you until we meet again, i see tears in the eyes of the people out there. And i know the stories of the choir members. I know what they are going through in their families. And i know they are really singing from the heart. And that comes across when the audience hears them sing. Brigham young was the second president of the church of ju cyst christ of ladder saints. He was living not far from joseph submit. So when the first missioners carrying the book of morgan and preaching this new religion, one of the first things they went to was men den. They spoke to his brighams brotherinlaw and he was introduced through family relationships. He did not immediately take. He was interested, but it took him two years of study, of talking to missionaries, of going to meet joseph smith, before he finally committed and was baptized a member of the church of jesus christ of ladder day saints. Once he joined the church he was fully devoted. Once he committed something, he committed wholeheartedly. So he became a very effective mix arie early on and took many small rolls and responsibilities. And when joseph smith revealed the office of a core of the 12 a apostles, he was one of the men to become the apostle. Then he helped to lead the church. That korum of apostles became more hand more important in the leadership of the church. And when joseph smith died, Brigham Young was president of that korum of apostles. Now there were others who were vying for leadership of the church, and it was a very difficult time for church members, it was very confusing time, and they werent sure that we should have another president or prophet of the church. Because joseph had been it. How can you replace a man like joseph smith . But Brigham Young is the one who got the majority of the saints, who gathered the majority of the saints together, and said, we have the authority to lead the church. Joseph smith gave us all the priesthood that is needed to lead this church. And we are going to take this people to the west. Brigham young was a very interesting man. He was really a great leader. One of the great leaders of the 19th century in america. There are interesting things about him. For instance, he tended to lead by example. So if you are going on a trek, hes at the forefront. And if you have to dig out of a mud hole hes the first one there with a shuffle. And that engendered a lot of Great Respect and love among people. He was very, very capable. He was able to envision a future, envision what they needed to do, and figure out how to get it done. But i think more than anything else h he was also an individual who had a deep spiritual core to him. And there were a number of people in navu when you spoke at a highly contested meeting, who said as he started speaking he looked like joseph smith. And that was a sign that a mantle of leadership had fallen on his shoulders. In december of 1847 Brigham Young was sustained. That means he was proposed by the korum of the 12 apostles and the membership of the church voted to sustain him as the president of the church. In 1847 Brigham Young led a group of 143 men, 3 women, and two children, to the Salt Lake Valley. That group was a began guard. They were paving the way and finding the best routes. They were sent here to find the way and get things started. And once they established a fort, and got families settled and crops planted, Brigham Young and many, many of the men turned around and went back to the Missouri River because there were still 12,000 people waiting to come. So he went back to help the massive migration that is going to come more than 12,000 miles to the Salt Lake Valley. The goal of settling the utah territory was to establish what the ladder day saints referred to as zion. This is a community that was planned to be an ideal community. In a way it was a utopian community that was meant to be a religious city. It was meant to have equality. And justice. And peace. And harmony. And love. And so in order to do that, they felt like they had to be a way from others, to lay out their towns in this ordered system that joseph smith had established that we call the city of sigh ezion, where the s are uniform with the spiritual core at the heart of that community. And so they were really about trying to build the kingdom of god on earth. In 1850, Brigham Young was appointed governor of the utah territory by Millard Fillmore president of the United States. Show was an important honor given to him. And he took to that heart in going about doing good. One of the challenges in the territorial government is that while you might have a local person be governor or be in a few key positions, most of the territory officials would be outsiders in the 19th century. So they were brought from various places around the United States, usually somebody who was owed a political favor for some reason, so they were sent here to utah. So there was a great clash between Brigham Young and the mormons and these outside territorial officials. And there were probably faults on both sides. Some of those territorial officials were scoundrels. Brigham young on the other hand was, he was used to running things his way, and when the territorial officials came in, he wasnt as open to working with them. He went ahead, and the money for the treasury got here much long before the actual treasure got here, so he was spending the money for the treasury. And all of these conflicts started to arise. If you are to say what are the real kind of challenges Brigham Youngs personality . I think one of them is that he was very outspoken. Said exactly what he thought. Even if it was very abrasive and wasnt afraid who he said it to. He was not one to play political games. He just rejected that. And so when he doesnt get along with the territorial officials, and then word gets back to washington d. C. And complaints back and forth, you just have conflict starting to build and tension building to the point where the president of the United States, at that time was buchanan, sent an army to utah. The utah expedition about 3,000 u. S. Soldiers which is a major part of the United States army to put down what they perceive as the mormon rebellion. So they came and prepared if the army attacked they would burn their houses. Most of the people left the saute lake valley and there was a man standing in front of this house ready to burn it to the ground if anything should go wrong. But it didnt. They passed through peacefully and set up a fort and Brigham Young relieved of his duties as governor. One of the concerns was marriage in utah or polygamy as its widely known. That was disturbing to many people. Also the mormon tendency towards communal practices and controlling local politics. There were no Political Parties here, or there was one political party, and it was all apart of the church government. Brigham young is the governor and all the other churches had roles. So thats concerning to the federal government. He was probably most wellknown for the fact that he practiced polygamy. It was a doctrine which had been revealed by joseph smith. And when Brigham Young was first taught that concept, it was very difficult for him to accept. And he later recalled that he looked out the window and saw a hurst carrying a body to the ceme cemetery and he wished he were in the coffin. That was his initial reaction to that. But over time he came to accept that doctrine and practice it and because one of the most widely known practitioners of that doctrine. He had 55 he was sealed to 55 wives total. And to explain that, you kind of have to understand the mormon concept of ceiling which is people can be sealed, marched for this life, but if you are sealed, you can also be sealed for eternity. Another option is to be sealed for eternity. And that means that that marriage will continue into the next life. So many of the women that he was married to it was a matter of women wanting to be married to him for eternity and not for life. So how many lives did he have in his house hold . He was married twice, his first wife died of consumption when he was a young man. And then he remarried. And then he had probably about 24 wives that were wives that he considered part of his household. The family sometimes says 27 t and you can argue endlessly about the numbers and what it all means. For Brigham Young the idea of salvation was really i think the core thing that motivated him. He was you look at his sermons, and over and over again hes constantly encouraging and sometimes berating people to live better lives, to give up sin, to get on their knees and repent. We dont have a lot of stories about Brigham Young as a father. There are some. Two daughters wrote books about him and provide some great insight to him. But another daughter told a story about how she was out in the stable with her father, and a hard man had left a very fine saddle on the floor and it was getting kicked around and dusty, and Brigham Young was furious. He had a quick temper. And a quick tongue. And so he chewed out the stable hand who had left that there. Then he stomp ped in the house and her little girl followed his father, went in the bedroom and slammed the door and she could hear him saying bringing maam g brigham get on your knees and repent now. Seeing those inner glimpses from time to time helps you get a sense of how important he felt personal behavior was and how much you yearned for having the acceptance of his father in heaven. Brigham young died in 1877 in the lion house here in Salt Lake City. He had been actually declining for a number of years. He had a number of challenges. He suffered severely from rheumatism. At one point he had to have all his teeth pulled. And worde dentures. Final illness, some kind of intentional thing, some people thought it was appendicitis, other people thought other things, so no real surety exactly what it was that finally took his life. Brigham young, as always, a very interesting character, left very strict instructions about his funeral. He wanted his coffin to be a certain size, so many inches taller than he was, so many inches to the side, so if he wanted to, he could turn over just a little bit. He wanted it comfortable. He wanted a pillow under his head. He did nt want his children or wives to wear black, strict instructions, no black, this was joyful event he was finally going home to his heavenly home. There was a grand funeral in the tabernacle and was carried by men and up the street where he lies buried today. Brigham young remains one of the most influential men in history. Because of his vision what could be built here in the american west. Almost 400 mormon settlements in not only utah, but idaho, nevada, california, arizona, they spread far and wide. They built important infra stra infrastructure. And he had that vision to bring tens of thousands of people here to the west and establish these communities and build a society that were striving to be as chris and as they could possibly be. You are looking at a photograph of will Ford Woodruff the fourth president of the church of jesus christ of ladder date saints. And arguely the most important history of the first sooent. He was a very good journal keeper. He kept journals from the time he joined the church in 1833, and continued keeping them up until his death in 1898. This is his very first journal. And it shows you how many meticulous he was in his journal keeping. He would spend as much as an hour a day writing in his journal. And for very important events he would add a little decoration. Here for example is the entry for his marriage date. As you can see here, hes decorated it with lots of filigrees and other things to make it look almost like a little marriage certificate by itself. At the end of his journal, he kept statistical accounts of what happened to him in a given year. Table for 1847 summarizing his life. It told how many meetings he had. How many miles he traveled. Letters he wrote. Its a very meticulous tabulation of the most important events that occurred in his life during that one year time period. I blessed two children. I wrote 30 letters. I received 13 letters. Well, he kept up this kind of journal keeping his entire life in the church. From 1833 until 1898 period of 65 years. And some of the entries are very poignant. He lived in the city of nav uu s with the founder of Jesus Christ Joseph smith. And in 1886 they completed the temple before his death. This temple to which he and other ladder day saints have donated a lot of time and effort became a symbol for them of the great sacrifices they had given. So when the people of illinois drove out in 1846, woodruff made an entry in his journal. Hand he wrote, i looked upon the temple and city of nauvoo as i retired from it. And felt to ask the lord to preserve it as a monument of the sacrifice of his saints. I think its very poignant. Hes getting his last glimpse of this building and asking god to protect it as a monument to his peoples sacrifice. The importance of temples to ladder day saints is they are the buildings in which they perform ceremonies that they believe will link Families Together for eternity. In most of todays world when people marry, they believe that marriage is until death. Ladder day saints value families and believe they can be for eternity and temples are the places where ceremonies are performed that make linkage forever possible. So leaving attempt many was leaving a place of great sacredness to latter day saints. Now, in the case of will Ford Woodruff he crossed iowa, then in 1847 the following year, he crossed the great plains of north america into the great basin and finally reached the Salt Lake Valley. When he reached the Salt Lake Valley, he was traveling with Brigham Young. And in his journal, for that time period, he makes a note of the impression that he and Brigham Young had when they entered the Salt Lake Valley. He says president young expressed full satisfaction in the appearance of the valley as a resting place. They thought here was a place they could have freedom of religion and peace. Further says, while we contemplated in not many years that the house of god would essentially be built here in this valley in what they call the tops of the mountains. So having left their temple in nav voo, the moment they enter the Salt Lake Valley they are already contemplating in that valley will be built the salt lake temple. They arrived in the valley 1847, july 24th. And that was a saturday. On sunday they paused to worship. On monday, they climbed the nearby peak, and on that peak, they got a look at the valley and in a sense they declared this was the place they were going to be. Then Brigham Young went down into the valley between the two forks of a creek that flowed out of a nearby mountain, he put his cane into the ground and essentially said here will be our new temple location. Will forld woodruff was there on that location and took a stake and drove it into the ground to mark the place where Brigham Young said the temple would be built. In 1853 they finally took construction of that tem 78 and took them 40 years to complete. In the meantime, the peculiar form of marriage practiced by ladder day saints, what Common People call polygamy but what they call plural marriage, became an act of derision across the century. And in 1862 a law was passed prohibiting this marriage. Ladder day saints ignored the law largely because it wasnt enforced and they thought it was unconstitutional. That it violated their civil rights. Finally 20 years later, the pressure to disconnect plural marriage increased with the passage of another law in 1882, tan then even tougher law in 1887. Combined with those laws were Supreme Court decisions ocean hally saying no these laws are constitutional. And so the latter day saints who during this period of time practiced plural marriage and believed in the importance of temples, were forced to a choice. And will Ford Woodruff talks about that choice in his journal. He essentially records a document that he released in september of 1890, beginning the ending of that practice of plural marriage. And this is the journal in which he recorded that. So under the date of september 5th, 1890 he recorded in red ink official declaration. So official declaration, then he copies into his journal a document that was released to the public and later called the manifesto. This did not end plural marriage but it started the ending of plural marriage in the church. And in this document, the operative language, most important language was this language down here thats in fine print, which basically says i hereby declare my intention to submit to the laws, meaning the laws passed, and to use my influence with the members of the church over which i preside to have them do likewise. Thats the operative language. Thats what began the end of the practice of plural marriage in the church. Now, as i mentioned it didnt end immediately. People who had made marriage covenants with multiple women continued to support them. And they continued to live their lives. But the number of new marriages began to decline between them and a period of roughly 14 years until 1904 when there was a second manifesto issued. After that time period they dropped off considerably. And now, of course, today latter day saints hasnt practiced plural marriage for generations. In fact, not only is it prohibited in the church, but anyone found practicing is exka mun kated from the church. That decision to choose the preservation of the testimonies, thats what drove this, he felt inspired to say that if things continued to go the way they were, the federal government would take over the churchs temples and make it impossible for people to have the ceremonies that would join Families Together forever. So by itching this manifesto, he and the members of the church were able to complete the salt lake temple. And on april, 1862, they had a ceremony in which they put the angel statue over the cap stone. And in his journal, he records that event under the date of april 6, 1892. He writes. This was the most interesting day in some respects the church has ever seen since its organization. The temple capstone was laid with imposing ceremonies with electricity, by this time electricity had reached the Salt Lake Valley, so they dropped the angel on to the high pedestal using an electronic switch. It was presided over by will wood. It was judged 50,000 on the grounds. So this was a huge public event, largest in tout that point. So a year later, april 6, 1893, completed the temple and dedicated it. And from that point to the present its undergo remod ings but the exterior that you see in this 1892 photograph is the exterior that you see today. This is a photograph of will Ford Woodruff and his wife. He was a man who had piercing eyes. All the photographs show eyes of a man who seemed to it be able to look through people. But he was a very gentle man. In addition to being the fourth president of the church, he was most important historian for that first century. Because he had many of the most important points in the church, through crossing the plains to utah, to construction of the famed salt lake temple. And he recorded these events in his journal often spending tremendous amount of time doing that, and it was this journal, this literary effort on his part that causes us today to go into these events because we had someone there who was a witness who recorded his experience in a journal. Santa Barbara Mission is a chain of 21 missions built with frances cans in cooperation with the spanish who were conquering california, essentially trying to keep the russians out. And they along the coast of california established four forts san diego t Santa Barbara, monterey and san francisco, and between them schools and spanish culture which were missions. Idea was to get the coastal indians to be pro spanish. And keep out the russians and possibly the english and whoever else might be encroaching on the Northern Edge of mexico. Its the only mission in all of california that has continuously operated as a church from its founding to the present day. In the Santa Barbara area, the Linguistic Group of the shoe march indians came from the area malibu just north of los angeles all the way up to San Luis Obispo south of monterey county. So one of the largest groups in california. And inhabited the area from as i said malibu to san luis, and from the Channel Islands off the coast in land to whats new kern county. You know, when they established this mission, there were pretty good relationships going on with the shoe march people. That deteriorated overtime as the populations dwindled due to massive disease incursions and more and more restrictions came from spanish and later mexican governments. But along the bay in the beginning, shoe march were very welcoming. They enjoyed trade. The spanish note in all their early diaries they were very artistic, and everything they seemed to produce seemed to be high quality and the spanish population was extremely impressed with the quality of the shoe march people. As time went on, and some about half probably of the shoe mauch came into the mission system, there was some discontent and grew partly because of a Huge Population lost due to disease, and more and more restrictive life as the spanish became the larger part of the population. They had more laws and rules that were new to the shoe mauch and were problematic to them. They were being cut off from many of their hunting and gathering places. And the ranches expanded. And eventually in the mexican period, in 1824, we see the shoe mauch revolt in thats about the largest revolt in california. Spanish wanted to control the Santa Barbara channel. And they actually put more missions among the shoe mauch than any other group in california. There is five missions in shoe mauch territory. San Santa Barbara. And the idea was to control this central part of the coast, which shipping would need in order to go from north to south, south to north, to expand in this territory. So it gave them a good deal of control of sea traffic which is what they wanted to do. And control middle of california. In the mission we have an out door museum as well as interior. We are outdoor museum, lahuerta. It has two sections, small section which has plants which were used by the indians in their world and culture and produce the foods, the basketry and materials and so on that were important to them. And then the other part of the garden, which is below us here, is all plants that were introduced by the spanish and the beginnings of agricultural in california. And all those plants were brought here between 1769 and 1830s and represent a Cross Section from across the pacific from every where. So those plants were brought cutting seeds and so on, by the spanish, who then gave them to the shoe mauch and said see if you can make that grow. The tree that is right here is a rare island oak. There were many types of california, live oaks, all of which produced wonderful acorns which were the staple food of california indians, ground up to release the tanins, they became a great meal. So they were maritime so lots of fish and acorns, there was a very nutritious diet. The garden below us features the diet that the shoe mauch change into emissions and things they learned to grow successfully. And you can see the distance there, the banana grove, there were ba nans growing, we know at two missions, Santa Barbara, they were noted by the french explorer in 1790 growing between other orchard trees apparently to keep them from freezing, they would put them down the center with other trees around them. So this is from gardens. We are independent coup of involved in what the National Park service likes landmarks to do, which is restoration of the cultural environment. And this Cultural Landscape is important because many times we walk up to an old landmark building and its surrounded by modern structures, or plants that were introduced last week from somewhere else in the world. An idea of a Cultural Landscape is having the landscape around a building meet the same time period and give you the visitor an experience of what it would have been like in its most culturally important period. Now we are down in the spanish period part of the gardens. And you can see next to me the grapes. They are just getting their autumn look. Its january, but weve had a long drought so only just catching on. The rain is coming and dropping their leaves. But the Mission Grape is famous or infamous for being terrible for wine, being wonderful for cognac, thats vancouvers words when he visited. Grapes are important. Churches wanted to have communion with wine. And they introduced grapes and wheat, and diet was very heavily dependent on olive oil, mediterranean, and oils were used in blessings at funerals and so on. So this is early olive taken from a cutting from halama, which is the Mission Early olive grove from late 1700s. Then down at the very end is one from general vallejo garden in northern california. All the same variety of olive. And of course citrus introduced to california along with grapes are two of the major crops that we see in california still making a major part of our economic success in agriculture here. We are standing next to a typical mission fence. Fencing was made out of cactus. This was a prickly pear version that produces three things that are useful. It produces fruit. The fruit is delicious. Makes wonderful drinks as well. So the prickly pear fruit is just fabulous. And then napalo, the new pads, you can cut them up and fry them up with breakfast eggs. They are terrific. Then its also producing the bugs that are on it, little coch bugs, they produce a little red dye, but when you break open this, you get down to the little red smear there, if you put this on a piece of paper it will come up brilliant red. And this was used to dye fabric. And the bright red color came from the coch bug. So they would scrape them off the cactus and produce the dye for the fabrics they were weaving. So you get cloth dyes and all kind of food out of this. Plus its not a surface you want to push your way through. And that means that its the ideal fence for all your agricultural fields because it will keep the cows and sheep and Everything Else out of the fields and protect your crops. What we need to recognize is the shoe mauch are responsible for agricultural and industry in california. People dont give them krecredi for that but certainly the local indians are the ones that made a success of this agriculture. We are standing on Observatory Hill on the campus of Utah University of wisconsin at madison. Two to these mounds on campus. Madison is very lucky. It has more ever gi mounds than any other city in the United States. So approaching chamberland rock, which is a glacial erratic that was moved to the top of the hill from the lake shore just a short distance below us. And coming up on the wing tip of a bird built here around 1 ,000 years ago. Ever gi mounds are difficult to photograph. They are quite shy. Every time they see a camera they sink down into the earth and hide themselves. So they are not very spectacular earth works but they are very special. The wing tip extends towards us. The hedge is in the far distance near the sidewalk and fence by the building. The body comes down the hill towards the lake shore. And then the other wing is just out of sight on the other side of the body of the mound. We are looking at the bird from a slightly different perspective standing at the head. The body is down the slope and the wings extend off to each side as if its flying up towards the top of the hill. So these can be considered a kind of tombstone, really, they mark the graves of the dead and are carved in the shapes of animals and spirits just as sometimes you see modern headstones carved in the shape of urns or other things. Cremation, sometimes fuel burials, and there was no indication they were built. Some folks got mounds but they had to share them. So there does seem to be some division in the society, but we are not clear what that division is yet. Students that are studying it being to suspect it may not be if not economic, some social difference. The people in those mounds are sharing. Ever gi may be higher ranking, political leaders. I wish we could ask them. That would be wonderful. We know nothing about whats under these mounds. Neither has been excavated. And like all the mounds in wisconsin they are protected by state law. You cannot dig into them anymore. So the time they excavated thats over. We have to relay on older literature. And based on that, i would guess there is it a single grave in this bird ever gi holding an adult, child, male or female, that we dont know. The mounds were built between 750 ad and around 1,200 ad by a group that we call the effigy culture, builders of the western great lakes. Time period known as the late woodland. And they were gardeners and hunters who roamed around most of southern wisconsin and portions of adjoining states. And were spectacular people. They built these monumental funerary sculptures for their dead and have changed the landscape permanently so we cannot forget them. They built these one basket load of earth at a time taking topsoil from the surrounding area. No sign they were digging deep pits to get fill for the mounds. Probably they were taking very shallow scrapes in the surrounding area so that the land itself would heap quickly and rera and erase the damage they had done to make the mound. The madison area is extremely rich environment. We have a concentration of several large lakes surrounded by productive marshes that would have been home to lots of water foul, geese, along with plants like wild rice and edible roots. This would have been a wonderful place to live. Very rich in resources and place with another shelter to see them through the winter. The presence of high hills like we are standing on left behind by the glaciers in close proximity to water may have inspired them to place the mounds here. Halfway between the earth and the sky. So we believe there is a religious ceremonial significance to this place as well. The mounds are concentrated in particular locations in wisconsin and the surrounding states. We believe those are the centers of specific territories. The shapes of eve gee mounts change as you move from one territory to the next as these may be family or clan symbols. So the folks living in the madison area would have moved between one territory and another it were time to time. But this would have been their home base. The campus has more mounds than any other cam pulse in the world as far as im aware of. There are mounds on picnic point which is a very popular spot to just relax and look at the lake on the Northwest Side of campus. There is also a group of mounds including a goose eve gee, a very nice one, near the lake shore, newer the auditorium. And other mounds in the universities arbor ee tomb, just a short distance from us. So walking onto a mound that is called a two tailed turtle. It is not a turtle mound. That is a term that was applied to any effigy mounds shown from above so you see all four limbs. Laid out like a bare skin rug. The actual creature that seems to be represented is a spirit known as a water panther. And lake men dough ta which you see down that direction is in hochun legend one of the spirits. The head of the spirit is on top of the hill, just as the bird is, and the body extends down the slope. We have foreone for limb extending to us here. The behind limb extending to this direction. And then the tails, there were two tails that forked just below the behind limbs, one tail comes this way. The second one went towards the greenhouses and took a right angle turn. I wish again we knew why, because its the only two tailed effigy mound ever recorded in wisconsin. Most just have the one tail. The culture has survived. The people that ive spoken to and have interacted with are quite proud of the mounds. And its not quite uncommon when you visit a mound site like this there have been offering left behind by todays native people. And its their heritage. And we are very lucky to be able to protect these places here in madison so that they can be visited both by the people who built the names and the new comers to the state. Ive been studying the eve gee mounds for 15 years, and during that time i have learned a lot, and others have learned a lot about the mounds and people who built them. They are wonderful and engaging works of art. You can see the hands of the artists still today on them. And at the same time, they are mysteries. They havent given up all the knowledge they can yet. And as new technologies are invented, i am just anticipating new discoveries to come and wonderful things. And well get to know these people just a little bit more. Today we are at petro glif National Monument specifically at the volcano day use area still located within albuquerque, new mexico, provides trails to five volcanoes and looks aut over the city out towards the sandy a mountains. Volcanoes are important to petro glif National Monument because they tell the story, geologic story. About 2,000 years a fissure formed in the crust and hot molten lava spread out spreading a couple of miles to the east. As these erupts occurred they went out into the a soil here in the valley. And as this hardened it hardened into basalt, black basalt boulders in which we have over 24,000 petro glifs. So while we are here at the volcanoes the story of petro glif National Monument isnt about a single petro glif or petro git concentrations, also includes the cones and mesa top that spreads out towards that. The pub owe people would come up to the top and we have evidence of them farming. Sometimes they would send their children up here to keep the rabbits away from their crops. So we see many ancient trails up here. And this becomes part of a larger spirituality landscape thats important to most pueblo people. We are here at bow ka neg ra canyon about halfway along that 17 mile enscarpment and be walking on the trail. Its 100 feet tail. Thats black boulders once came from several sheet flows from the volcanoes. This canyon is easiest place to see petro glifs. And most of our 150,000 visitors stop here first. This is one of the first petro glifs that people who come to petro glif National Monument might see. Its a carving onto the rock. And pueblo people would use stone chisels and hammers to peck, abrade, incise, and carve out the dark black patina exposing the light color of the rock that varies from gray to light brown to sometimes red. People ask us how these were discovered but for the pub owe indians they are 08d as time. They have known about them since their creation stories. Modern day archeologists date most of these images from about 1,200 to 1650. A few are older. Those which are done by early spanish sheep herders who are out here. In the 1970s, archeologists came out to the west mesa and began to inventory these images. Later interest in these grew and eventually it became a National Monument. To the pueblo people, they believe the petro glifs choose when and to whom to reveal themselves. Sometimes its the shadow. Sometimes its the glare. Or sometimes its just the attitude and the sensitivity with which we look at these petro glif images that reveal themselves. Sometimes telling people not to touch the petro glifs is not enough. We know that nobody should touch the petro glifs but we do give people an opportunity to touch an artificial boulder that we have created for such purpose so they get the touching out of the way. We want people to understand that these are sacred images and they continue to be important to the pueblo people. Eventually over time it will form but until then we ask them not to touch them. Its one of the few park units thats owned and operated not solely by the National Park service. Petro glif National Monument is managed by the city of albuquerque and the National Park service. And we Work Together with the city to help protect and preserve these resources for the future. The last 20 years weve had several challenges. Land acquisition. Being everything for everybody. The creation of the general aviation airport. But probably our biggest challenge is storm water runoff from upstream suburban development, because were completely surrounded by the city of albuquerque. As you walk the trails of petroglyph National Monument and youre looking along the escarpment, you might notice large concentrations of black boulders. And thats where we often see concentrations of petroglyphs. Were in the heart of the canyon where theres a dense concentration of petroglyphs. Weve documented over 24,000 petroglyphs within the monument boundary. The canyon is home to 5,000 of them. We see an animal over here. Were not really sure what it means. Something that looks like a sheep brand and maybe a cross. Those might have been carved by early spanish sheep herders. I see something that looks like a bird and some unidentified animals up on that rock. Here we see a concentration of boulders with many hand images of different sizes. Some have an additional appendage. The pueblo people believe if a child is born missing a finger or with an additional toe, that thats a sign of power. With a concentration of hand images here, we have to wonder why. Maybe its because people passed through this way. Maybe this is a type of a calendar. We dont really know. Only the people who carve these images know for sure. What we do know is if we followed the arroyo from the heart of the canyon, we would end up in the pueblo. An 1,100room adobe multiple plaza structure located on the rio grande. It was important to them because of the location to the petroglyphs. The high peaks where mother earth meets father sky. And they would come up here, they would follow spirit ways, they would say prayers, they would make offerings, and they would carve images into the rock. Sometimes its a form of passageway or a map. Others might be a counting mechanism or clan image, but to many pueblo people, they say the spirits would leave this world and go on to the next world through these petroglyph images. The pueblo people call this place the place that people speak about. It belongs to all of us. All americans. Not just today but future generations. Its a place of respect. Its a place of solitude. Its a place of wonder. Ce of so wonder. Provo has a difficult early story. Part of the big narrative of mormon settlement is about coming into into this place and making it work even though early american and british and other explorers never chose to settle here. This was seen as a difficult place to live and not a desirable patch of land. That was part of the lonlic for mormons taking it, frankly. Brigham young wanted a place that could be isolated from other american settlers so that they wouldnt run into the same kinds of conflicts theyd experienced in the east. Well, that dream was only partially realized because not only does the gold rush bring some 30,000 nonmormons through utah in first three years of settlement, five years of settlement, the 20,000 or so native americans here, these stories became as difficult as the ones the mormons had experienced before. Misunderstanding, cultural alienation, violent conflict, and misplacement. Only this time, native americans are moved out of their traditional homelands, and so it becomes a difficult story to tell. Human beings have been here for a very long time. Provo, when the first angloamerican settlers arrived with intent to stay in 1849, there were already lots of people here. Native americans have called this area home for hundreds, even thousands of years. It had been the site of the largest concentration of native americans in what is now utah, in fact. The tipanogut band of the utes were located not for a from where we are to the west. They had long made their home here because of the plentiful resources with regard to both game in the mountains and canyons and the trout and fish that they were able to fish as the provo river meets whats now called utah lake. So, they had had a major population here. When the latterday saints arrived in 1847, they chose the Salt Lake Valley to our north. By 1849, a selfselecting group of latterday saint as came to set until provo. The settlement of provo fits a broader settlement pattern for the 1840s and 50 and 60s, in fact, the rest of the 19th century. The idea was partly religious but partly necessitated by the landscape as well. The religious component is the idea that the mormons had a Strong Center place and then kind of satellite communities or branches they called them in the 19th century that would support a kind of Center Capital place. Their language about this was religious. Their idea about it came out of their own sacred texts. But the practical side was the arable land in these valleys was not easy to come by. The soil was alkaline. Timber was hard to come by. Arable land seemed to be mostly along the creeks and rivers coming out of the mountain canyons. So in terms of Large Population centers, this was a pressing question environmentally for early mormon settlement. And so the establishment of provo and other communities along whats now called the wasatch front follows a kind of pattern, and that is where one could locate near a canyon and have the benefit of its water and its easy access to timber, mormon communities popped up, radiating outward from Salt Lake City all the way up into Southern Idaho, eventually all the way down to whats now california, San Bernardino, one of the end points of the socalled mormon corridor. Theres the United States has a bible belt. Theres kind of book of mormon belt for mormon settlement as well. And it really does stretch from Southern Idaho through utah, northern arizona, and into Southern California. And so thats part of the story is these little satellite communities eventually spaced strategically so that in a day you could reach another mormon settlement. One of Brigham Youngs ideas was this was a way to get european converts eventually to utah safely. They could maybe come by way of maybe san diego. That eventually changed with the transcontinental railroad. They found a cheaper and safer way to get mormon converts from europe. But originally the idea was there would be this string of settlements that would form a kind of mormon corridor, and provo was one of those early satellite communities. Some of the architecture that remains from the 19th century has a distinctly mormon feel to it. Most prominently now is the Provo City Center temple, which for years was the provo tabernacle. In 2010, the interior was destroyed by fire. And less than a year later the church of jesus christ latterday saints announced it would be repurposed rather as a Meeting House but as a latterday saint temple, the most sacred of the expressions of architecture for latterday saints. And so its now one of the churchs around 150 working temples, but before that, it had been a kind of cultural ecclesiastical center for the community. In fact, theres a kind of we might call it a sacred geography for early mormon settlements. And that is that the center of town had a church building, and this is true for provo as well so, the City Center Temple on the site of the tabernacle, which was on the site of an earlier tabernacle, that was all the center of the community. And that center space early latterday saints saw as kind of biblical, maybe evoking a kind of New Jerusalem idea, but its also very american in one sense. Puritan communities evinced the same kind of centrality of the church, so early mormon settlements in utah, its not unusual to find either a standing tabernacle or where one used to be at the center of town and so its a pretty telling symbol about the way those early settlers envisioned their community. That the clutch church litera literately was the center. Thei community latterday saints had a strong educational ethic very early on. When they established their community in western illinois, they actually got a charter from the state to establish a university in the city of nauvoo. Its indicative of their kind of yearning for education that would be in some ways secular but in some ways to be able to teach their own children in their own faith, so education always had this kind of both secular and spiritual component. And so when mormons come to utah, that educational ethic comes with them. This was the site of one of the major educational institutions in the Intermountain West in the late 19th, early 20th century. The Provo City Library is its current title, but it long served as the Brigham Young academy. The beginnings of the academy actually are the result of a couple of brothers with the last name dusenbury. They established a kind of private school here in provo. It struggled financially. Eventually Brigham Young was involved himself in the rechartering of that school in the mid1870s so, the academy bore his name as a result. He had a strong hand in establishing its charter, its mission, and continued to struggle. It met in a building not for a from here that eventually burned down. This is the result, this beautiful building is the 1890s result of trying to reestablish the academy again. Eventually this campus moves a little bit north of here in the early 20th century and becomes eventually Brigham Young university once it begins granting a selected member of doctorate degrees. Eventually, its kind of private Academy Financial structures changed and the church itself takes over the university and becomes a private university that is directed by and funded by the church of jesus christ of latterday saints. And so in a way it reflects that early vision of Brigham Young, that it has a strong secular component of secular learning, but it also maintains more of an identity and a kind of religious mission as well. And so in a way, even the modern Brigham Young university reflects this early instinct of Brigham Young, who chartered it back in 1875. Provos identity is kind of inextricably linked with these educational institutions. Theres no question about that. The fact that 30,000plus students coming through the institution now, its unquestionably shaped the way provo has developed over time. Part of this is in terms of demographics as well. The county were in right now, utah county, over 80 latterday saint. The county to the north, utah county, or salt lake county, rather, nowhere near that. Salt lake city pretty even between latterday saints and nonlatterday saints. Utah as a state somewhere in the mid60s percentile in terms of its mormon population. So this is an unusually dense mormon Demographic Center both inside and outside the kind of provo area. This is referred to as happy valley. And its lovingly so by mormons who know this is a very culturally mormon place and maybe a little bit more critically by folks who come and cant for the life of them find a bar or have a very difficult time finding that cup of coffee in the morning. Happy valley to them and its kind of mormon identity has a little bit different feel to them. But that is definitely what makes provo provo. Our culture is who we are, and when we look back at how our ancestors lived the kind of life that they lived and how difficult it might have been, that reflects on us because that is who we are. Those are our roots. And these little bits and pieces that we uncovered tell that story, and thats the most important thing about archaeology is finding the pieces of history that complete the story. The significance of the Meeting House to provo life originates with the early lds Church Culture in the eastern United States and in the central United States. The idea of a Meeting House for them to worship in was always there, but the problem was building one when you first arrived in a location. And so when you come to a place a, when you settle in a new area, they would build a fort, and for years they would meet together in the fort for worship. But a Meeting House itself brings a greater cohesion to a community. It becomes the center of life, of a community, and especially of a latterday saint community. After the latterday saints had been in utah valley for about seven years, Brigham Young finally told them that it was time to build a Meeting House. So in 1856 they began construction on the first Meeting House. Finally in 1861, they thought they were almost done and they actually built a capstone to go over the front door that said erected in 1861. Unfortunately, it took another six years for them to actually finish the building, so it was actually completed in 1867. So it took them 11 years to actually finalize the building. 20 years later the second tabernacle was begun, and and finally constructed and after that the first Meeting House or first tabernacle continued to be used but it became more of a civic center where they could hold county fairs and they could house art displays, and sometimes they even removed the benches and played basketball in it and had wrestling matches in it. So it really did take on this Community Social aspect more than a Meeting House after the second tabernacle was constructed. In 2010 the second tabernacle caught on fire and burned, in december of 2010. And it was such a tragic los for the community. Everybody loved that building. It was still the heart of the community. So when it burned down, everybody was afraid that the walls that were left standing would also be torn down. But the lds church decided to convert it into a temple, and as soon as that happened, those historians and members of the community that knew there had been an original tabernacle, an original Meeting House on that same lot right next to the second tabernacle, decided to find out if anything remained of that. So the Lds Church History Department brought some equipment in. They did whats called groundpenetrating radar, which sends its much like seismic work, where you send signals down through the ground and it reflects back, and it located the Actual Foundation of that original Meeting House. And through that, they knew that it hadnt been completely torn down. The base part of it still remained. So we were called in, the office of public archaeology, to do some testing. We tested in one corner, and sure enough we found the foundation. And it was just a couple of months after that that they asked us to fully excavate the foundation. It was so fun to find little bits and pieces of things that were important to people and people of all ages. We were able to find artifacts that fell through the floorboards in the basement, and so we were able to find a lot of coins. We found nickels, dimes, pennies, some of them with holes drilled in them where they would at some point in their life use them as a necklace. We found little trinket, charms that the girls would use that would hang around their neck. We know that there was a lot of cooking going on in the basement, and we found plates and other cooking and eating utensils, and those, again, fill in another aspect of what was happening in the building. They were eating and socializing, and thats a big part of lds and of pioneer life, was socializing with each other. We found the slate pencils, again, from the school and educational aspect of the school. We even found a lead bullet and a lead shot ball in the bottom there that somebody had lost. We found keys. We found doorknobs and other aspects. Interestingly, the building itself appears to have been electrified in the 1890s. In the 1890s, a power plant was built up provo canyon, and probably one of the first buildings, if not the first building to receive electricity in the west, was this first provo tabernacle and the adjacent second tabernacle. And so we found electric light bulbs and other wiring suggesting that they had finally brought lighting into the building. Just as important as the Meeting House to the early pioneers, the early latterday saints was the construction of baptistry. And we were able to find this very small building that they had constructed just on the Southwest Corner of the tabernacle where they had, with just enough room in it for a baptismal font, and in the center of it they probably had a little stove to heat the building. The baptismal font as we found it is constructed of wood planks, but it was probably lined with plaster to help that. The well is just very nearby and they would extract the water from the well to fill the baptismal font. Over time, they finally laid pipe and brought in water from the well and from other places into the baptismal font where they could fill it with the pipe. And the importance of the Little Center rock in the middle of the building is that that is where the stove was set, and they could probably heat the water so that when they got baptized the water was warm and not freezing, and that was a big thing for them, especially in the winter. In this particular case, we have a few of the items that represent some of the architecture that was within the building. And some of it was hidden architecture. We have pieces of the metal stove, the bottles that were tossed into the structure when it was abandoned. We have decorative pieces from the walls that show us what the building looked like. This is a column base that would have held a pillaster, a main support for the structure, and we found eight of these in the basement supporting the main floor up above and the roof, and its well carved around the edges that might have been visible and the parts that were not visible are just rock. But all of the rock that is put into the building and into the foundation was quarried from the mountains and brought down by horse and wagon. During the wintertime, often, where they would actually chisel it out down at the construction site into things like this to construct the building. We have pieces of slate, and we found several slate pencils. Not only was this used for Church Meetings for the children and the adults to write on, but at times the building was used as a school. And so we have little pieces of that educational aspect of the building. The block where the Meeting House and the new temple set are still the center and the heart of provo, just as they were back in the 1860s. And even though you have busy cars in the streets, busy streets and cars rushing by and shoppers and government buildings around it, that is where people go to feel the heart of provo. It maintains not only its historic visual character but its feeling of character. So that has never changed. And in most lds communities, its the same thing. Those central squares, those public squares are always the heart of, the lifeblood of that community. I belong to the tribe of the discovered ones. Evidence says that weve been here for 10,000plus years. Our elders say that weve been here since time immemorial. Weve got some stories that go back as far back as the flood times, i guess, lake missoula flood, and we have stories about a place up on the peak on the northern part of our current reservation, and on that peak sits a log thats been petrified, and it sits stuck into the mountain at a certain elevation. And what my grandpa told me was during that flood time it brought that over, because we dont have petrified wood around here. So it pushed that into the mountain right there. So if you reference that story, you know, weve been here for a lot longer than, you know, probably 10,000 years. Today were standing in old mission cataldo, and were sitting in the interpretive center. And we have a lot of exhibits in here that represent the tribe, the black robes, father d. Smith, and our transition into i guess todays life. Our aboriginal territory, if you look at it today on a map, exceeds three states western montana, northern idaho, and eastern washington. And we shared territory to the south of us with another tribe. To the west of us was the spokanes. To the north of us was another. From what i understand we had pretty good relationships, and it wasnt perfect but we had shared territories, shared resources, but from what i understand there were skirmishes also. So there are times where we didnt get along. We had a very intelligent person within our tribe. His name is circling raven. And we are told that he was chief for 100 years and that he was the last person in our tribe to live to be 150 years old. And he had a prophesy that stated that men with crossed sticks and long black robes would come to our people and teach us a new way of living because hardship was on the horizon. I guess the first thing that we witnessed european contact was not them specifically. It was the disease that came. Smallpox, whooping cough, and some other diseases that came. When the diseases struck our tribe, we had about 5,000 people in our territory. And it struck our people two different ways. 1842, when father smith came, we were down to 500 people. And if you can imagine pretty much everybody you know dying a horrible death, thats kind of what they went through. And that was just the first thing that took place. Second place was the horse, which we took as very beneficial. If you can imagine people Walking Around and all of a sudden now they have a ride to take their things, to put their kids on, to put their families on, it was a lot different mode of life. The next thing was the trade items that came to the tribe. And then following the trade items was the fur trappers. Following the fur trappers was father smith and the black robes. When the father came in the 1840s the tribe was very happy because the prophesy was foretold, and from what i heard pretty much every Single Member of the tribe wanted to get baptized. We wanted christianity. We wanted that way of life. Even though our tribe was decimated by disease, when father desmith came we were still a happy people. And when he came, that made us more joyous because of the prophesy. Joyous because of when the father came, we met him where North Idaho College is today. And we had our first christmas there. That exhibit represents our first christmas. After that, we wanted to build a mission, a church. The first we built was near a river. Due to flooding we moved it to where it sits today, and under the direction of the father they built this Wonderful Church that has no nails. No nails. And the kids, they brought up a lot of the Foundation Stones from the river, and a lot of the people, they brought up the mud and the grass and they insulated the walls with it, and they took huckleberry juice and painted the ceiling. We already understood the power of one god. In our language, thats what it means, is the one creator. So when this new way of thinking and thought came around, it was quite similar to the way we had already understood, lived in harmony with life and harmony with one another the best we could. And i guess some of the things, too, that the catholics did, it resonated with what we were doing. They had prayers and songs. We had prayers and songs. They used that incense. We used incense to bless ourselves. So a lot of those things are really similar to us. We moved from being a people that was kind of like around the lake, and we fished, we hunted. Right around the 1870s, we were pretty much forced to move to the reservation, and that was that difference, was we were a people that enjoyed fishing, swimming, a lot of things that, you know, we had to do for survival, move about with nature. If the roots were ripe over here, we went that way. If the berries were ripe this way, we went that way. And one of the difference was we were pretty much forced to go onto the reservation to where desmit was and we had to learn to be farmers. The coeur dalene took our name. But we dont call ourselves core d lane. Coeur d alene was given to us by the businessmen. We were good businessmen. Theyre probably the best businessmen they have ever met. It means sharp hearted, shrewd, real shrewd traders. They called us Coeur D Alenes and its a french term. So the town took that term. The tribe is about 2,500 members strong today. The biggest decisions that the tribe faces every day is not losing ourselves. In this day and age, we have to worry about economic development. We have to worry about that kind of stuff, but we also have to worry about losing ourselves as a people. When i grew up on the coeur dalene reservation, we were very poor, very poverty. Wasnt that many jobs. But we were closeknit family as a community. Nowadays, you know, we have a multimilliondollar casino and a lot of our business adventures, were out there, were doing the business world. But sometimes we lose sight of whats important and helping one another. And i think our Tribal Council really tries to address that with our people. We really want to not lose sight of that. So we really try to help not only our community but the surrounding community, the coeur dalene community as a whole. We put a lot of money to education for everybody, because we believe everything starts within the community. And we like to give back not only to tribal members but nontribal members. For example, when we opened our casino, our elders on that council at the time, before the state, they said were going to set 5 aside for education, not for tribal members, education for all of idahoans. And so every year we take 5 and we give back to all the schools in the area, sometimes statewide, sometimes just in the area, and the state didnt require that. Thats a requirement that we put into our gaming. And i think with that token of goodwill, i think it showed we were serious and we were here to be good neighbors. So i really think that sets us apart from a lot of tribes. I think the future is education. When i was growing up, like i said, when i grew up on the coeur dalene reservation, we were poor. Nobody went to college. I was the first one in my family to go to college. And casinos were just starting. And since over the last 20 years now weve sent more people to college than ever. Weve had people at brown, stanford, become doctors, lawyers, and so i think thats the future of the coeur dalene tribe. I think we are we are in the process of driving our own ship. You know, weve got people out there and theyre coming home and we can offer good jobs for our people to come home and get a decent salary. And so im proud of that, and i think thats the next 20 years, i think thats what youre going to see. Were in champion, wisconsin. This is the shrine of our lady of good help. In october of 1859, adele bryce was walking through this area when she claimed to have witnessed an apparition or a vision of the virgin mary. The Catholic Church defines an apparition as an appearance of jesus christ, the virgin mary, or any of the saints. There were three occasions that adele bryce believed she had visions of the virgin mary. And on the third vision, on the third appearance, the virgin mary instructed her to spread the word of salvation throughout the area. Among the Pioneer People living here in the wilderness. And for the rest of her life, she did just that, serving more or less as a missionary here in the area to the pioneer families living in a very remote and rugged area of the mid 19th century. After she experienced the apparition, she confided in her parents and in the local catholic priest, and her father built a small shrine here at the location of the apparitions. In october of 1871, a huge wildfire broke out on the west side of green bay in a community. It remains the largest wildfire in the nations history. It claimed more than 1,200 lives. And the wildfire was so great that it created its own atmosphere more or less, a hurricane of fire, and it threw flames, sparks, heat, and ash across the bay of green bay roughly 35 miles and ignited wildfires here in the area of southern door county. On that night, as the flames began to spread here in southern door county, adele bryce and others gathered at the shrine, gathered at the chapel her father had built, to pray for their safety. And the following day as the fire had burned itself out and as the Morning Light came up, it was revealed that the entire area had been devastated by the fire except for an immediate area surrounding the chapel that had been built by her father. The shrine continued to draw pilgrims and other visitors throughout the years as a somewhat modest attraction. At first Catholic Church took a somewhat skeptical view of the reports of the apparitions, but they never doubted the work, the good work and character of adele bryce. It wasnt until 2008 that the Catholic Church convened a formal investigation into the reports of the apparitions here at this site, and in 2010 the church concluded that visions experienced by adele bryce were, indeed, worthy of belief by the Catholic Church. The churchs sanction of this site as worthy of belief is significant. It is only 1 of 12 sites worldwide thats approved by the church. Its the only site in the United States at this time. So it ranks right up there with lourdes and fatima as far as churchsanctioned site where is there have been reported appearances of the virgin mary. There have been reported images of the virgin mary. We are at the site of americas first shaker settlement. This is where the United Society of believers in christs second appearing were first able to realize their vision of creating a communal, utopian, religious society in america. The shakers started in the mid1700s in manchester, england. People derisively referred to them as the shakers, which was a reference to their early worship, which consisted of shaking, crawling around on the floor, barking like dogs. They werent the only group, religious group, doing this sort of thing in that time period. It was an ecstatic kind of expression of worship. Some of them had been quakers in the past. None of them were happy with the existing religions of the time. And so they were meeting together discussing matters of spirituality, and all of them agreed that they believed that in order to live a pure life, christian life, that you had to be celibate, you should own property in common, so communal ownership of property, they believed in pacifism and confession of sin. Those are the basic ten nets of shaker faith and remain consistent throughout their history. Out of this group of people discussing spiritually in manchester came a young woman named ann lee. She was the daughter of a blacksmith, and she had been forced into a marriage she wasnt interested in having in the first place, and then subsequently had four children, all of whom died in infancy or when they were quite young. So she was particularly drawn to the concept of celibacy, because it was a way to free her from the cycle of grief. She was the one who ultimately brought them to the new world to practice their religion freely. So they came to america in 1774, and they stayed in manhattan for a couple years and fled to the albany area just as the british were invading manhattan. They were able to lease a parcel of land that was quite undesirable. It was all swampland and sand dunes and that sort of thing. But this was a poor group of people. They didnt have a lot of money. So this was the first place they were able to settle themselves. And they became successful fairly quickly. By 1790, they had accomplished the garden seed industry, so they were among the first to standardize seed production, put the seeds in paper packets, and sell them to the outside world. So they very quickly became very astute and very successful business people. They made use of the erie canal to ship their products to the west, so their influence was pretty great. Later on, they also had a tremendous influence in the area of the arts. The shakers are perhaps best known for their furniture, the ladder back chairs. It was only the chairs that they mass produced and sold to the outside world, but the standardized process of these chairs was pretty early on. This community peaked, as most shaker communities did, in about the mid1800s, and about that time there were about 300 People Living here, and it would have been like a beehive of activity. There were many, many buildings here at the site that unfortunately were torn down in the early 20th century, but you can really see it as a mini industrial village. It was densely developed. Every building had a specific use. Every shaker had a specific job that they were assigned to. And there was a tremendous amount of activity. They were celibate, so they had to have a way of getting new converts, and one of the things that they did was build these largescale Meeting Houses like the one back here behind us. The Meeting House was built in 1848, and on sundays the road would literally be filled from beginning to end with carriages of people who came to see the shakers in part because it was a curiosity. Victorians loved a spectacle and they considered the shakers to be a very interesting spectacle, but some people came because they truly were motivated by shaker spirituality and interested in their faith. And there were people who came to see shaker worship who subsequently converted. They would frequently have many famous guests here. Martin van buren was their lawyer. He was frequently a guest who would come on sundays to observe shaker worship. General sherman came. Nathaniel hawthorne. Herman melville. Melville has a character from this community in moby dick, who makes an appearance in one of the chapters. It was quite the thing to do in that century to come and see the shaker worship. After ann lee died, she had appointed somebody to succeed her, which is one of the reasons why the shaker faith was able to continue. She had the foresight to appoint someone to succeed her. That was Joseph Meacham. Both ann lee and Joseph Meacham are buried in the cemetery here at the site. If you look at ann lee, she is never put on a pedestal. She is the founder. Of the shaker faith in america. But if you look at her tombstone in the cemetery, its just slightly larger than the others. She wasnt necessarily considered better or important than anyone else. They really did strive for equality in the communities. Joseph meacham is the one who really came up with the way that shaker communities were organized into separate family groupings. And for the shakers, they had a very different concept of what a family is than we do, because they lived communally, family was 100 people who were living and working together and worshipping in harmony. So entire families would sometimes join the community, but they were expected to love everyone equally. So they were expected to break family bonds to a certain extent, because they were joining a new type of family. So the shakers often were accused of breaking up families, but from their perspective they actually were providing a new kind of family. The shakers were very progressive in their ideals. They believed in gender and racial equality. So from the very beginning we know that there were black shakers. You know, as early as 1790. I was very curious about black shakers. We cant say there were legions of them, but there certainly were a good number of black shakers, and they truly were treated as equals in the community. So we dont have a researcher on staff, so weve worked with students at the suny albany Public History Program at Siena College and other colleges in the area to go through the shaker journals and identify africanamerican shakers and start to piece together a story about them. So we had a student from suny albany who found six specific references to the shakers sheltering fugitive slaves, which was a surprise to me because the shakers were always pretty savvy about politics and not putting themselves in a position where they get in trouble needlessly. So i assumed they wouldnt be writing specific things in their journals about sheltering fugitive slaves, but the student came across a reference that was something to the effect that brother f. Took a runaway slave to schenectady to help him on to freedom in canada, which is really quite astonishing because you dont really come up with that kind of concrete evidence when youre studying the underground railroad. So we are continuing to build on that research and to get a better understanding of what it was like if you were a black person living in the community. The shakers took in a lot of orphans, and they took in poor people, and that was one way that they increased their numbers. They were never particularly firm about proselytizing and trying to get people to join the community i think because they knew that everybody had to fully agree to commit to this lifestyle. Otherwise it wouldnt work. So by the late 19th century, there were staterun orphanages, governmentrun orphanages that were being established, so there were fewer reasons to place your children with the shakers or an orphaned child with the shakers. Also, as women were able to earn a living on their own, more opportunities became available for women, there were less economic reasons to join the shakers. And in general, interest in spirituality started to diminish. So by 1925, there were just a handful of shakers left in albany, and they were having a great difficulty maintaining all of the buildings and the site here. So Albany County purchased the land from the shakers so that they could use it as a sanitarium for tuberculosis patients and so that they could build a new nursing home. And this was fairly common. A lot of shaker communities were closing down in that time period, and many of them were used for institutional purposes, for prisons or what have you. So today there are nine buildings left in the Church Family portion of the historic district. And many of them have had their interiors altered by Albany County. But we still have the 1848 shaker Meeting House, which is the last largescale Meeting House with its interior left intact. So thats quite significant. Its a beautiful building. You can really get a sent of the history of the place. The First Experience that mormons had with the Southern California area was there was a call for individuals to help with the mexicanamerican war that was occurring between 1846 and 1848. The Mormon Church raised a group of a few hundred men and sent them into Southern California. They reached san diego and were stationed at Mission San Luis rey, and they ended up coming into the area, purchasing items from different rancho owners. One of the owners they purchased items from was luis ribado. He was never riverside just south of us in San Bernardino. They first got a glimpse of the area. And the groups of individuals of the part of the mormon battalion that came here for war that end up going back to utah spoke highly of Southern California and convinced the president of the church at the time, Brigham Young, to purchase one of the ranchos in the area. So thats how they ended up coming back as a group, and they raised a few hundred individuals. Over 400 wanted to make the travel back to Southern California and settle in the area. Originally they were going to purchase the chino rancho, which fell through, but it gave mormons an opportunity to purchase the San Bernardino rancho. From the lugo family. And thats how they ended up in San Bernardino and ended up being the founders of San Bernardino. The journey from utah to california was a very perilous one. Theres lot of deserts you have to travel through, much many different types of terrain, and specifically when they got here to Southern California there was a pass called the cajon pas that was very difficult. And once they reached that pass they realized theres a better route than had been taken previously and was little west of the cajon pass called the west cajon pass, and they ended up ingeniously traveling through that route and discovering that it was easier to maneuver down that way. It wasnt exactly easy, but it was easier than routes taken in the past. The wagon behind me was owned by jerucia beamis. She lived in utah and her and her family decided to come to Southern California, specifically the San Bernardino settlement, in 1854. They made the travel here to Southern California in this wagon thats behind me. Again, it was a very, very perilous journey taking a wagon several hundred miles across desert in different types of topography. Once they started settling here, more of fair familiar their family started settling in San Bernardino development, as well. The first thing the mormons did when they purchased the land from lugo, they built a few houses in what is now downtown San Bernardino, built out of adobe. But right away they heard about an allout indian uprising throughout Southern California from San Luis Obispo, which is a little further north, down to san diego. And the idea was, you know, because of the european intrusion there were a lot of people that you know, the natives werent happy with all the people. So the mormons built a fort, a stockade, and thats where they lived. They lived for about a year there. There were some skirmishes but nothing that serious ever materialized. Eventually, after about year, plans were being made to lay out the streets of San Bernardino. Once they started laying out the streets of San Bernardino, probably was i think 1853. Thats when the county of San Bernardino was formed. Jefferson hunt is probably the person who is most instrumental in spearheading the efforts to get everything built. A young man named fred paris was a teenager. He helped him out, and paris in his later years became very instrumental in San Bernardino. Hunt, we mentioned earlier, he was the one that probably encouraged Brigham Young to have a county out initially in chino . San bernardino. He was kind of like the leader of the mormon families coming out. He spearheaded the effort to build a fort. He also was instrumental in building a logging road up to the mountains, up to what is now the town of crestline. And in about ten days they were able to build a 12mile road. That road now is a paved road, and thats where theyd go up to the mountains, they would cut down trees and logs, and they would bring them down the logs for San Bernardino purpose was used for frames for adobe house, but they also would send the logs over by wagon to los angeles, and they would trade, and thats how they kind of paid off their mortgage. However, in 1857, after six years, Brigham Young recalled his faithful back to salt lake. There were a variety of reasons why he did so, and one of them is probably the fact so many mormons came out for different reasons. Some were also going for the warm weather, you know, maybe going to the gold fields. So it worked, but then it was shortlived. The mormons that stayed in the mission, about 60 of the town, you know, the population went back, but those that stayed they had their reasons. And probably, im just surmising, it was probably because, you know, faithwise or whatever maybe it was the tight reins of Brigham Young or maybe because of the warm climate of Southern California as opposed to Salt Lake City, gets pretty cold up there, and other opportunities. But a lot of them stayed, and they became very prominent pioneers of San Bernardino years later. If Brigham Young did not have the recall back to salt lake, what would San Bernardino be like now . I spoke to a wonderful historian, leo langman. He is a member of the church of latterday saints, or the Mormon Church. His great, great, maybe another great grandfather was one of the two mormon apostles. That came out with the families. I asked him, what do you think San Bernardino would have been like if it wasnt for the recall . He said it probably would have been like los angeles. It wouldnt have really grown. Because the work ethic, the cohesiveness was real strong. And all of a sudden you started getting a mixed bag. San bernardino became a railroad town. It really grew and became a strong town. It would be interesting what would have happened. Town. It would be interesting what would have happened. We are here on the campus of Bob Jones University in greenville, South Carolina. Our campus has been here since 1947. And its a beautiful spot right here a mile and a half from downtown greenville. Bob Jones University is a fully christian liberal Arts Education and our student body currently is about 2,800 students and that fluctuates from year to year. It really comes down to what our world view is and our viewpoint of the world is not secular. Our viewpoint of the world is as it is revealed in the scriptures of the bible. So thats the lens that we are looking through. Whether its science or whether its math or whether its education or whatever a person does in their life, its reality a biblical world view, which makes all the difference in the world. A little bit of the background of the school. It was founded in 1927 by a very worldrenown evangelist named bob jones senior. And it was really at the tail end of what we call the great evangelist era, back when they had huge crusades all over the United States. He was from south alabama, grew up in a fairly poor family, but he was always a strong preacher. Very wellknown. And so he started this school, because he was actually concerned about the influence, the negative influence, of secular and liberal education of the 1920s. And the school was started in florida, right outside of panama city. And then during the depression years, they moved to cleveland, tennessee, and they were there from the early 1930s until 1947. They outgrew the school. And so they picked up with about 2,500 to 2,700 students from cleveland, tennessee, and they moved to greenville, South Carolina. And have been here ever since. In 1983, Bob Jones University went all the way to the u. S. Supreme court on an issue of interracial dating here on campus. It was really an issue between a biblical conviction and Public Policy. And what happened was that the Public Policy overruled the biblical conviction. And so that really was the problem of the issue at that time, and thats why it has repercussions and its in conflict with pub luck policy, then what is the Supreme Court going to do about that . In trying to understand the Bob Jones University court case, officially known as Bob Jones University verses United States. This is no defense of the ban on interracial dating. It was wrong. It was racist. It school eventually recognizes that. But to understand it, you go back really to the south and the late 19th century after the civil war, the tragedies of what slavery was are eplaced with was a system of segregation and also part of that terrible period was states and i dont think it was all southern but mostly Southern States passed what are known as antimisogyny laws. So part televise ugly side of segregation, i guess you can look that as trying to keep families segregated. So tes was for white southerners after the civil war right on through the probably the 40s and 50s segregation was the reality. That doesnt make it okay. Thats just the way it was. And so what you have is bob jones sr and the jones family come not just from the south but the deep south, alabama. You have it Civil Rights Movement starting and things begin to change and so integration is going to start taeking place nationally, especially in the south where the focus is. The university actually integrates only a few years after other colleges and universities in South Carolina integrate. So integration really was never the issue. The issue is how do you handle race with an integrative student body . And the edadministration at the time, it was still bob jones jr. Who would have been president still. The response, apparently was to keep a vestage of the old segregationed world which was represented by the antimusidgeination laws, the bans on interracial marriage. And the administration base framed it as a religious liberty issue. And that was the it argument they made. The pressure was you cant do this and keep your Tax Exemption. And so the irs eventually yanked it Tax Exemption. So we sued to get back. And that suit was eventually lost at the Supreme Court level. I think it was 1983. But we lost and the school basically went forward with no Tax Exemption and operated in 2000 dr. Bob jones the iii made the decision that having the rule in place was such a detriment to our Spiritual Ministry that iticide be dropped and that came on the heels of the South Carolina republican president ial primary between john mccain and george w. Bush. Extraordinary man who will be an exceptional candidate, george w. Bush and his wife, laura. George w. Bush had lost. The to john mccain and so South Carolina was sort of do or die for george w. Bush. He had had decided to move the texas and stay there and became an evangelical methodist. That was part of izhad identity. So evangelicals really did identify with him. So he came to campus and he spoke in chapel. I remember it very well. About a day or two after the mccain camp decided to make an issue of the fact that the university, although integrated banned dating. The political tactics of slander are not our values. [ applause ] they are corrupting influences on religion and politics and those who practice them in the name of religion or in the name of the Republican Party or in the name of america, shame our faith, our party and our country. And it was i think fodder for cable tv for about a week or two and it was pretty painful. To live through that. And i think within a week or so dr. Bob iii decided it did hurt our school and our Spiritual Ministry. So he dropped the rule. I guess it was a few years later steven jones, the next president apologized. And i think in that apology he had the best rationale for it. In the end it wasnt really about religious liberty, it was about i may be paraphrasing here. But that we were too captive to our culture. Ideally for christians and hopefully we take our faith very seriously and we want to transsend the world and especially what we consider to be evil in the world. And we si and simply didnt transcend what weicide have. South carolina today is important in president ial elections because of the sequence in the primaries. Its the big one right after. The. You have iowa, New Hampshire and South Carolina. And those three states are differe different demographically and culturally. South carolina is probably the first place you can test your appeal to a southern audience. Typically more consrv ervative just for republicans but for democrats, Democratic Candidates and how they appeal to African American voters and there are greater numbers of those in the low country in the charleston area. So hillary and sanders basically are looking at it. Sanders can be thinking how am i going to do with African Americans and is the first opportunity to do that. Its not just for republicans but foru other parties as well. Some consider us as it old warn image of the bible belt and someone as said were not just the bible belt, were the buckle of the bible belt. And so if you get attention here thank you. It is good to be back among friends then it basically expands outward beyond just the campus itself. And theyre targeting the evangelical network of vote. Which is pretty well organized. I think what people misunderstand. They think its more unified than it is. Its fractured like other groups. But they want to get their share of it, their percentage and evn. If youre not identified specifically as an evangelical candidate, you can get a percentage. You dont want them to be angry with you. So one way you do it is symbolically you visit liberty or bob jones. And candidates of this current president ial election cycle are returning i think its probably number one dr. Pettit wants it to happen which is i think appropriate and wise and number two it candidates want to come back. And they are willing to overcome anied averse reaction that there might be. But i think since 2000 we basically have theres been some sort of redemption, i hope. That we could be acceptable to president ial candidates visiting and they come. Tell me a couple of experiences you had before with you were 22. You had had a few experiences thatd were pretty disgusting. Unfortunately this isnt my first day at it rodeo. It was when i was miss america actually. And maybe the blessing of that is i had had developed tough skin. Suddenly my resume of being a concert vilenest, stanford grad, was gone. So i had had built thick skin a lot during that year. But towards the end of the year i started realizing this was a career i wanted to try and one executive was so nice to me all day long. We wernt out to dinner and i thought wow this is going to be a great beginning for me and when we got in the backseat of the car service to bring me back to my friends apartment, suddenly he was on top of me with his tongue down my throat and i remember being panicked thinking how i going to get out of this and i screamed for it driver to stop and i opened the door and got out not knowing lat where i was and got to my friends apartment and just lost it in emotions. And what so many women have gone through. What did i do . Didnt he respect my brain . Wasnt he really trying to help me . All of that goes away. I never ever spoke to him ever again. So i guess he really didnt want to epihad me and unfortunately a couple weeks later i was in los angeles meeting with a high powered publicist. I was knocking on all the doors trying to get a career started and unfortunately i was in a car again with him and he took my head with his hand forcefully jammed my head into had his crotch so hard that i couldnt breathe