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	|link=Book of Mormon/Lamanites/Relationship to Amerindians		|link=Book of Mormon/Lamanites/Relationship to Amerindians
	|subject=Relationship of Amerindians to "Lamanites"		|subject=Relationship of Amerindians to "Lamanites"
−	|summary=Who are the Lamanites? When asked about the Church’s '''official position''' on this matter by a writer, a Church spokesman said: "As to whether these were the first inhabitants…we don't have a position on that. Our scripture does not try to account for any other people who may have lived in the New World before, during or after the days of the Jaredites and the Nephites, and we don't have any official doctrine about who the descendants of the Nephites and the Jaredites are. Many Mormons believe that American Indians are descendants of the Lamanites [a division of the Nephites], but that's not in the scripture."{{ref|official1}} Note that this reply pre-dates any publication of DNA criticism.	+	|summary=Who are the Lamanites? When asked about the Church’s '''official position''' on this matter by a writer, a Church spokesman said: "As to whether these were the first inhabitants…we don't have a position on that. Our scripture does not try to account for any other people who may have lived in the New World before, during or after the days of the Jaredites and the Nephites, and we don't have any official doctrine about who the descendants of the Nephites and the Jaredites are. Many Mormons believe that American Indians are descendants of the Lamanites [a division of the Nephites], but that's not in the scripture."<ref>Stewart Reid, LDS Public Relations Staff, quoted by William J. Bennetta in ''The Textbook Letter'' (March-April 1997), published by The Textbook League (P.O. Box 51, Sausalito, California 94966).</ref> Note that this reply pre-dates any publication of DNA criticism.
	}}		}}
	{{SummaryItem		{{SummaryItem
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	In their more candid moments, those who present this argument concede that their criticisms revolve around a key assumption.  Simon Southerton writes of how some Mormons have argued that		In their more candid moments, those who present this argument concede that their criticisms revolve around a key assumption.  Simon Southerton writes of how some Mormons have argued that
−	:Bottleneck effect, genetic drift, Hardy-Weinberg violations and other technical problems would prevent us from detecting Israelite genes [in Amerindians].{{ref|southerton1}}	+	:Bottleneck effect, genetic drift, Hardy-Weinberg violations and other technical problems would prevent us from detecting Israelite genes [in Amerindians].<ref name="simon">Simon Southerton, e-mail, “Answering the DNA apologetics,” 15 February 2005, 18h42 (copy in editors' possession).</ref>
	This is a technical way of explaining a relatively simple fact: if a small group is placed in contact with a larger group and allowed to intermarry, it becomes harder to detect the small group’s “genetic signature.”		This is a technical way of explaining a relatively simple fact: if a small group is placed in contact with a larger group and allowed to intermarry, it becomes harder to detect the small group’s “genetic signature.”
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	Southerton then goes on to say:		Southerton then goes on to say:
−	:I agree entirely. [!]  In 600 BC there were probably several million American Indians living in the Americas. If a small group of Israelites entered such a massive native population it would be very, very hard to detect their genes 200, 2000 or even 20,000 years later. But does such a scenario fit with what the Book of Mormon plainly states or what the prophets have taught for 175 years? Short answer. No! Long answer. Nooo!{{ref|southerton2}}	+	:I agree entirely. [!]  In 600 BC there were probably several million American Indians living in the Americas. If a small group of Israelites entered such a massive native population it would be very, very hard to detect their genes 200, 2000 or even 20,000 years later. But does such a scenario fit with what the Book of Mormon plainly states or what the prophets have taught for 175 years? Short answer. No! Long answer. Nooo!<ref name="simon"></ref>
	This is really quite astonishing.  Southerton has obliged us by shooting himself in the foot.  He admits that there are many genetic objections to his attack, unless we accept that the American Indians are only descendants of Lehi and Mulek.		This is really quite astonishing.  Southerton has obliged us by shooting himself in the foot.  He admits that there are many genetic objections to his attack, unless we accept that the American Indians are only descendants of Lehi and Mulek.
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	Yet, Southerton goes on to state in July 2008:		Yet, Southerton goes on to state in July 2008:
−	:[LDS scholars] believe that they have conclusively shown that the Lehites entered a continent inhabited by millions, entered the large pre-existing civilizations, and then their DNA was diluted away so that we can't detect it. They also set up the straw man that I am arguing that according to the Book of Mormon all American Indians are descended from Hebrews. I have never claimed this. The vanishing geography theory is utter desperation.{{ref|southerton3}}	+	:[LDS scholars] believe that they have conclusively shown that the Lehites entered a continent inhabited by millions, entered the large pre-existing civilizations, and then their DNA was diluted away so that we can't detect it. They also set up the straw man that I am arguing that according to the Book of Mormon all American Indians are descended from Hebrews. I have never claimed this. The vanishing geography theory is utter desperation.<ref>Simon Southerton, e-mail posted to discussion board, July 5, 2008.</ref>
	So, by Southerton’s own admission, his model is in fatal trouble if a “whole empty hemisphere” model (as opposed to what Southerton mockingly refers to as the "vanishing" geography model) is not taught by both the Book of Mormon and the prophets. That Southerton would make such a claim, and put his theory on such shaky ground, illustrates how poorly he understands the Book of Mormon and writing about it that has gone on for decades prior to Watson and Crick's discovery of the double helix.		So, by Southerton’s own admission, his model is in fatal trouble if a “whole empty hemisphere” model (as opposed to what Southerton mockingly refers to as the "vanishing" geography model) is not taught by both the Book of Mormon and the prophets. That Southerton would make such a claim, and put his theory on such shaky ground, illustrates how poorly he understands the Book of Mormon and writing about it that has gone on for decades prior to Watson and Crick's discovery of the double helix.
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	It is not surprising that some Church members concluded that all Amerindians were descendants of Lehi/Mulek.  In fact, this was the initial conclusion drawn by many contemporaries of Joseph Smith.  For example:		It is not surprising that some Church members concluded that all Amerindians were descendants of Lehi/Mulek.  In fact, this was the initial conclusion drawn by many contemporaries of Joseph Smith.  For example:
−	* Lucy Mack Smith describing the Book of Mormon: "a history of the origin of the Indians."{{ref|lms1}}	+	* Lucy Mack Smith describing the Book of Mormon: "a history of the origin of the Indians."<ref>{{Book:Smith:Biographical Sketches of Joseph Smith and Progenitors|pages=152}} </ref>
−	* WW Phelps, 1833: "That wonderful conjecture, which left blank as to the origin . . . of the American Indians, was done away by the Book of Mormon…"{{ref|wwphelps1}}	+	* WW Phelps, 1833: "That wonderful conjecture, which left blank as to the origin . . . of the American Indians, was done away by the Book of Mormon…"<ref>{{EMS1 | author=W. W. Phelps | article=The Book of Mormon|date=January 1833|start={{nc}}}}</ref>
−	* Parley P. Pratt [apostle], 1837: "reveals the origin of the American Indians, which was before a mystery." {{ref|pppratt1}}	+	* Parley P. Pratt [apostle], 1837: "reveals the origin of the American Indians, which was before a mystery." <ref>{{Book:Pratt:Voice of Warning/Full title|pages=152}} </ref>
−	* Orson Pratt [apostle], 1875: I refer to the American Indians, all remnants of Joseph and belonging to the house of Israel. {{ref|orsonpratt1}}	+	* Orson Pratt [apostle], 1875: I refer to the American Indians, all remnants of Joseph and belonging to the house of Israel.<ref>{{JDfairwiki|author=Orson Pratt|title=Redemption of Zion—Persecution—Baptism of Indians—Second Coming of Christ—Every Jot and Every Tittle of Divine Revelation will be Fulfilled|date=7 February 1875|vol=17|disc=41|start=299}}</ref>
	====Origin of the American Indians: 20th century views====		====Origin of the American Indians: 20th century views====
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	When asked about the Church’s '''official position''' on this matter by a writer, a Church spokesman said:		When asked about the Church’s '''official position''' on this matter by a writer, a Church spokesman said:
−	:As to whether these were the first inhabitants…we don't have a position on that. Our scripture does not try to account for any other people who may have lived in the New World before, during or after the days of the Jaredites and the Nephites, and we don't have any official doctrine about who the descendants of the Nephites and the Jaredites are. Many Mormons believe that American Indians are descendants of the Lamanites [a division of the Nephites], but that's not in the scripture.{{ref|official1}}	+	:As to whether these were the first inhabitants…we don't have a position on that. Our scripture does not try to account for any other people who may have lived in the New World before, during or after the days of the Jaredites and the Nephites, and we don't have any official doctrine about who the descendants of the Nephites and the Jaredites are. Many Mormons believe that American Indians are descendants of the Lamanites [a division of the Nephites], but that's not in the scripture.<ref>Stewart Reid, LDS Public Relations Staff, quoted by William J. Bennetta in ''The Textbook Letter'' (March-April 1997), published by The Textbook League (P.O. Box 51, Sausalito, California 94966).</ref>
	It is astonishing that critics do not realize that this puts a fairly “official” stamp of approval on this perspective&mdash;at the very least, it is hardly out of the ‘mainstream’ of Church thought to think that others besides Israelites make up modern Amerindians, and this perspective existed long before the DNA issue came to the fore.		It is astonishing that critics do not realize that this puts a fairly “official” stamp of approval on this perspective&mdash;at the very least, it is hardly out of the ‘mainstream’ of Church thought to think that others besides Israelites make up modern Amerindians, and this perspective existed long before the DNA issue came to the fore.
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	All readers approach scriptures from their own cultural perspective, and with their own biases.  What biases did readers of Joseph Smith’s day have about American Indians?		All readers approach scriptures from their own cultural perspective, and with their own biases.  What biases did readers of Joseph Smith’s day have about American Indians?
−	:One further theoretical issue dictated by the discussion in Joseph Smith's day should be mentioned here: only a few early nineteenth-century writers suggested multiple origins for the American Indians. The very term "Indian," as Robert F. Berkhofer, Jr., has pointed out, embodied a unitary concept of the native inhabitants of the Americas invented by Europeans. "By classifying all these many peoples as Indians," writes Berkhofer, "whites categorized the variety of cultures and societies as a single entity for the purposes of description and analysis, thereby neglecting or playing down the social and cultural diversity of Native Americans then--and now--for the convenience of simplified understanding."{{ref|vogel1}}	+	:One further theoretical issue dictated by the discussion in Joseph Smith's day should be mentioned here: only a few early nineteenth-century writers suggested multiple origins for the American Indians. The very term "Indian," as Robert F. Berkhofer, Jr., has pointed out, embodied a unitary concept of the native inhabitants of the Americas invented by Europeans. "By classifying all these many peoples as Indians," writes Berkhofer, "whites categorized the variety of cultures and societies as a single entity for the purposes of description and analysis, thereby neglecting or playing down the social and cultural diversity of Native Americans then--and now--for the convenience of simplified understanding."<ref>{{CriticalWork:Vogel:Indian Origins|pages=8-9}} The reader should be cautioned that Vogel&mdash;a former Church member and current atheist&mdash;believes that the Book of Mormon is a nineteenth-century fiction concocted by Joseph Smith.  For a review of the strengths and weaknesses of this volume, see {{FR-16-1-14}}</ref>
	Thus, in Joseph Smith’s day, it was “common knowledge” that the Indians were a single racial group, and so most likely to have a single origin.  Since the Book of Mormon seemed to teach that at least ''some'' Indians must have come from Israel, it was a natural conclusion to see them ''all'' as coming from Israel since the early Saints likely did not even conceive of there being multiple “groups” of Indians at all.  To explain some was to explain them all.		Thus, in Joseph Smith’s day, it was “common knowledge” that the Indians were a single racial group, and so most likely to have a single origin.  Since the Book of Mormon seemed to teach that at least ''some'' Indians must have come from Israel, it was a natural conclusion to see them ''all'' as coming from Israel since the early Saints likely did not even conceive of there being multiple “groups” of Indians at all.  To explain some was to explain them all.
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	Elder Brigham H. Roberts of the Seventy noted the prevailing wisdom of his era:		Elder Brigham H. Roberts of the Seventy noted the prevailing wisdom of his era:
−	:[The expert] Boudinot…hold[s] that the same color of the Indian generally is evidence of unity of race.{{ref|bhroberts1}}	+	:[The expert] Boudinot…hold[s] that the same color of the Indian generally is evidence of unity of race.<ref>{{Book:Roberts:Studies in the Book of Mormon|pages=203}} </ref>
	However, the understanding of "the Indians" as a single, monolithic group began to change, and it is not a recent change brought on by the critics' DNA material!		However, the understanding of "the Indians" as a single, monolithic group began to change, and it is not a recent change brought on by the critics' DNA material!
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	In 1937, John A. Widtsoe [Apostle] and Franklin S. Harris, Jr., listed as one of the “claims” of the Book of Mormon that		In 1937, John A. Widtsoe [Apostle] and Franklin S. Harris, Jr., listed as one of the “claims” of the Book of Mormon that
−	:THE AMERICAN ABORIGINES ARE ''IN PART'' OF HEBREW DESCENT.{{ref|widtsoe1}}	+	:THE AMERICAN ABORIGINES ARE ''IN PART'' OF HEBREW DESCENT.<ref>{{Book:Widtsoe Harris:Seven Claims of the Book of Mormon|pages=15, 84, italics added, capitals in original.}} </ref>
	Other members, such as Milton R. Hunter, First Council of Seventy, came to similar conclusions:		Other members, such as Milton R. Hunter, First Council of Seventy, came to similar conclusions:
−	:At least part of the ancestry of the American Indians came from Jerusalem; however, evidence is available which shows that people from other lands migrated to the Western Hemisphere following the close of Book of Mormon history.{{ref|hunter1}}	+	:At least part of the ancestry of the American Indians came from Jerusalem; however, evidence is available which shows that people from other lands migrated to the Western Hemisphere following the close of Book of Mormon history.<ref>{{Book:Hunter:Archaeology and the Book of Mormon|pages=53}} </ref>
	A more recent discussion by James R. Christiansen, published by BYU, said:		A more recent discussion by James R. Christiansen, published by BYU, said:
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	:Based on figures given sometime after their arrival, these 150 to 200 pilgrims multiplied and spread throughout the land (Ether 6:13-21). Whatever their ancestral composition, these Jaredites were the true Paleo-Indians and must have carried with them the inheritable characteristics that came to typify modern American aborigines. The widespread O blood type, the dental peculiarities, the hair, and facial features were common within the group and became standardized as they intermarried and moved unrestricted, often compelled by war and insurrection, to all points of the compass. In time, language and customs changed, but these basic traits remained dominant.		:Based on figures given sometime after their arrival, these 150 to 200 pilgrims multiplied and spread throughout the land (Ether 6:13-21). Whatever their ancestral composition, these Jaredites were the true Paleo-Indians and must have carried with them the inheritable characteristics that came to typify modern American aborigines. The widespread O blood type, the dental peculiarities, the hair, and facial features were common within the group and became standardized as they intermarried and moved unrestricted, often compelled by war and insurrection, to all points of the compass. In time, language and customs changed, but these basic traits remained dominant.
−	:The next known group to arrive, in 589 B.C., was small (1 Nephi 18:1-25). It too experienced divisions and strife and soon migrated into the wilderness (2 Nephi 5:1-25). There, the followers of Laman, called Lamanites, and some of those who allied themselves with Laman's brother Nephi, called Nephites, met and intermarried with the remnants of the original Jaredite population, thereby becoming part of the established and more ancient gene pool. Within one or two generations, basic physical and cultural characteristics were greatly altered. As they received, however, they also gave, and in time the language, the culture, and the physical makeup of the Paleo-Indian or Jaredite population was indelibly influenced.	+	:The next known group to arrive, in 589 B.C., was small ({{s|1|Nephi|18|1-25}}). It too experienced divisions and strife and soon migrated into the wilderness ({{s|2|Nephi|5|1-25}}). There, the followers of Laman, called Lamanites, and some of those who allied themselves with Laman's brother Nephi, called Nephites, met and intermarried with the remnants of the original Jaredite population, thereby becoming part of the established and more ancient gene pool. Within one or two generations, basic physical and cultural characteristics were greatly altered. As they received, however, they also gave, and in time the language, the culture, and the physical makeup of the Paleo-Indian or Jaredite population was indelibly influenced.
−	:Soon after the arrival of the Nephites and Lamanites came a third group, the followers of Mulek, a son of the Jewish King Zedekiah. The Mulekites crossed the ocean and located some distance north of the central Nephite settlements (Helaman 6:10; Mosiah 25:2). In time the remnants of these two societies merged, but retained the Nephite designation. Again their languages and cultures "blended," and within a few generations a new, more complex society emerged. Centuries passed and peripheral mixing of all the inhabitants occurred. A new and distinctly American gene pool was forming, radiating outward from several major areas of influence.	+	:Soon after the arrival of the Nephites and Lamanites came a third group, the followers of Mulek, a son of the Jewish King Zedekiah. The Mulekites crossed the ocean and located some distance north of the central Nephite settlements ({{s||Helaman|6|10}}; {{s||Mosiah|25|2}}). In time the remnants of these two societies merged, but retained the Nephite designation. Again their languages and cultures "blended," and within a few generations a new, more complex society emerged. Centuries passed and peripheral mixing of all the inhabitants occurred. A new and distinctly American gene pool was forming, radiating outward from several major areas of influence.
−	:The process heightened following A.D. 33, stimulated by a general combining of the principal Nephite and Lamanite factions. Major divisions followed a two-hundred-year period of integration, resulting in a total breakdown of Nephite society (4 Nephi 1:1-45; Mormon 6:1-20). The ensuing assimilation was final. The foundation population was in place, scattered throughout the Americas. Composed of remnants from prior Jaredite, Lamanite, Nephite, and Mulekite societies, it was further impacted over a 2,500-year period by countless other transoceanic and Bering Strait arrivals. Depending on individual numbers and the extent of their subsequent assimilation, such ingraftings may have profoundly enhanced cultural—especially language—variations among peripheral elements of the population. Thus viewed, the Americanization of the Indian was complete.{{ref|fn2}}	+	:The process heightened following A.D. 33, stimulated by a general combining of the principal Nephite and Lamanite factions. Major divisions followed a two-hundred-year period of integration, resulting in a total breakdown of Nephite society ({{s|4|Nephi|1|1-45}}; {{s||Mormon|6|1-20}}). The ensuing assimilation was final. The foundation population was in place, scattered throughout the Americas. Composed of remnants from prior Jaredite, Lamanite, Nephite, and Mulekite societies, it was further impacted over a 2,500-year period by countless other transoceanic and Bering Strait arrivals. Depending on individual numbers and the extent of their subsequent assimilation, such ingraftings may have profoundly enhanced cultural—especially language—variations among peripheral elements of the population. Thus viewed, the Americanization of the Indian was complete.<ref>{{Book:Cheesman:Keystone Scripture|pages=232&ndash;233|author=James R. Christiansen|article=[http://rsc.byu.edu/archived/book-mormon-keystone-scripture/12-cultural-parallels-between-old-world-and-new-world Cultural Parallels between the Old World and the New World]}}</ref>
	Thus, Christiansen saw the Jaredite remnants as playing a key, even dominant, role in the composition of the later Amerindians, and described “countless other transoceanic and Bering strait arrivals” as also important.		Thus, Christiansen saw the Jaredite remnants as playing a key, even dominant, role in the composition of the later Amerindians, and described “countless other transoceanic and Bering strait arrivals” as also important.
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	Well-known LDS scholar Hugh Nibley also argued forcibly and consistently for this point of view over a long period:		Well-known LDS scholar Hugh Nibley also argued forcibly and consistently for this point of view over a long period:
−	:'''1947, 1952''': once we have admitted that all pre-Columbian remains do not have to belong to Book of Mormon people, . . . the problem of the Book of Mormon archaeologist, when such appears, will be to find in America things that might have some bearing on the Book of Mormon, ''not'' to prove that anything and everything that turns up is certain evidence for that book.{{ref|nibley1}}	+	:'''1947, 1952''': once we have admitted that all pre-Columbian remains do not have to belong to Book of Mormon people, . . . the problem of the Book of Mormon archaeologist, when such appears, will be to find in America things that might have some bearing on the Book of Mormon, ''not'' to prove that anything and everything that turns up is certain evidence for that book.<ref>{{NibleyLDWJ1|start=253 (emphasis in original)}} ; reprinted in {{Nibley5_1|start=251}}</ref>
−	:'''1967''': the Book of Mormon offers no objections . . . to the arrival of whatever other bands may have occupied the hemisphere without its knowledge. {{ref|nibley2}}	+	:'''1967''': the Book of Mormon offers no objections . . . to the arrival of whatever other bands may have occupied the hemisphere without its knowledge. <ref>{{Nibley7_1|start=249}}</ref>
−	:'''1980''': [it is a] simplistic reading of the book . . . [to] assume that the only people in the hemisphere before Columbus were either descendants of Lehi or of Jared and his brother. {{ref|nibley3}}	+	:'''1980''': [it is a] simplistic reading of the book . . . [to] assume that the only people in the hemisphere before Columbus were either descendants of Lehi or of Jared and his brother.<ref>Hugh W. Nibley, "The Book of Mormon and the Ruins: The Main Issues," F.A.R.M.S. paper, 1980.</ref>
	Quite simply, Southerton and other DNA critics are guilty of this “simplistic reading.”  And, by his own admission, his theory falls flat if he indulges in it.  The cautious reader might suspect that he has more interest in finding an excuse to discard the Book of Mormon, rather than a reason to understand it at a more mature level.		Quite simply, Southerton and other DNA critics are guilty of this “simplistic reading.”  And, by his own admission, his theory falls flat if he indulges in it.  The cautious reader might suspect that he has more interest in finding an excuse to discard the Book of Mormon, rather than a reason to understand it at a more mature level.
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	{{SeeAlso|Book_of_Mormon/Lamanites/Relationship_to_Amerindians/Descendants_of_Lehi|l1=All Amerindians are descendants of Lehi}}		{{SeeAlso|Book_of_Mormon/Lamanites/Relationship_to_Amerindians/Descendants_of_Lehi|l1=All Amerindians are descendants of Lehi}}
−	=={{Endnotes label}}==	+	== ==
−		+	{{Endnotes label}}
−	#{{note|southerton1}}Simon Southerton, e-mail, “Answering the DNA apologetics,” 15 February 2005, 18h42 (copy in author’s possession).	+	<references />
−	#{{note|southerton2}}''Ibid''.
−	#{{note|southerton3}}Simon Southerton, e-mail posted to discussion board, July 5, 2008.
−	#{{note|lms1}}Lucy Mack Smith, ''Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations'' (Liverpool, England, 1853), 152.
−	#{{note|wwphelps1}}{{EMS1 | author=W. W. Phelps | article=The Book of Mormon|date=January 1833|start=?}}
−	#{{note|pppratt1}}Parley P. Pratt, ''A Voice of Warning and Instruction to All People, etc.''  (New York: W. Sandford, 1837), 135.
−	#{{note|orsonpratt1}}{{JDfairwiki|author=Orson Pratt|title=Redemption of Zion—Persecution—Baptism of Indians—Second Coming of Christ—Every Jot and Every Tittle of Divine Revelation will be Fulfilled|date=7 February 1875|vol=17|disc=41|start=299}}
−	#{{note|official1}} Stewart Reid, LDS Public Relations Staff, quoted by William J. Bennetta in ''The Textbook Letter'' (March-April 1997), published by The Textbook League (P.O. Box 51, Sausalito, California 94966).
−	#{{note|vogel1}} Dan Vogel, ''Indian Origins and the Book of Mormon: Religious Solutions from Columbus to Joseph Smith'' (Salt Lake City: Signature Books, 1986), 8&mdash;9.  The reader should be cautioned that Vogel&mdash;a former Church member and current atheist&mdash;believes that the Book of Mormon is a nineteenth-century fiction concocted by Joseph Smith.  For a review of the strengths and weaknesses of this volume, see {{FR-16-1-14}}
−	#{{note|bhroberts1}} Brigham H. Roberts, ''Studies of the Book of Mormon'', 2nd edition, edited and with an introduction by Brigham D. Madsen (Salt Lake City: Signature Books, 1992), 203; also published by (Urbana and Chicago: University of Illinois Press, 1985).{{nl}}
−	#{{note|widtsoe1}} John A. Widtsoe and Franklin S. Harris, Jr., ''Seven Claims of the Book of Mormon: a collection of evidences'' (Independence, Jackson County, Mo: Press of Zion's Printing and Publishing Company, 1937), 15, 84, italics added, capitals in original.
−	#{{note|hunter1}} Milton R. Hunter, ''Archaeology and the Book of Mormon'' (Salt Lake City: Deseret Book, 1956), 53.
−	#{{note|fn2}} James R. Christiansen, ''Book of Mormon: the Keystone scripture'', edited by Paul R. Cheesman, (Religious Studies Center, Brigham Young University, 1988), 232&ndash;233.{{nl}}
−	#{{note|nibley1}} {{NibleyLDWJ1|start=253 (emphasis in original)}} ; reprinted in {{Nibley5_1|start=251}}
−	#{{note|nibley2}}{{Nibley7_1|start=249}}
−	#{{note|nibley3}}Hugh W. Nibley, "The Book of Mormon and the Ruins: The Main Issues," F.A.R.M.S. paper, 1980.
−	#{{note|kimball1}} {{Ensign1|author=Spencer W. Kimball|article=Of Royal Blood|date=July 1971|start=7}} {{link|url=http://library.lds.org/nxt/gateway.dll/Magazines/Ensign/1971.htm/ensign%20july%201971.htm/of%20royal%20blood.htm}}
−	#{{note|robertson.smith.273-274}} W. Robertson Smith, "Sacrifice Among the Semites," from ''Lectures on the Religion of the Semites'', Revised edition, (1907), 273-274.
−	#{{note|esmith1}} Eldred G. Smith, "Lectures on Theology: Last Message Series," Address given at the Salt Lake Institute of Religion (30 April 1971), 2.
−	#{{note|kimball2}} {{Ensign1|author=Spencer W. Kimball|article=Of Royal Blood|date=July 1971|start=10}} {{link|url=http://library.lds.org/nxt/gateway.dll/Magazines/Ensign/1971.htm/ensign%20july%201971.htm/of%20royal%20blood.htm}}
	{{FurtherReading}}		{{FurtherReading}}

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Revision as of 10:23, 31 May 2014

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What is the relationship of the Lamanites to Amerindians?

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Questions

• Are all Amerindians descendants of Lehi?
• It is claimed that Church leaders "seem reluctant or powerless to curtail" the belief among Mesoamerican and South American saints that they are descendents of the Lamanites.
• It is claimed that Joseph Smith said that the angel Moroni told him that all American Indians were "literal descendants of Abraham," but DNA has disproved this.

To see citations to the critical sources for these claims, click here

Gospel Topics (LDS.org), "Book of Mormon and DNA Studies"

Gospel Topics (LDS.org), (January 31, 2014)

The evidence assembled to date suggests that the majority of Native Americans carry largely Asian DNA. Scientists theorize that in an era that predated Book of Mormon accounts, a relatively small group of people migrated from northeast Asia to the Americas by way of a land bridge that connected Siberia to Alaska. These people, scientists say, spread rapidly to fill North and South America and were likely the primary ancestors of modern American Indians.

The Book of Mormon provides little direct information about cultural contact between the peoples it describes and others who may have lived nearby. Consequently, most early Latter-day Saints assumed that Near Easterners or West Asians like Jared, Lehi, Mulek, and their companions were the first or the largest or even the only groups to settle the Americas. Building upon this assumption, critics insist that the Book of Mormon does not allow for the presence of other large populations in the Americas and that, therefore, Near Eastern DNA should be easily identifiable among modern native groups.

The Book of Mormon itself, however, does not claim that the peoples it describes were either the predominant or the exclusive inhabitants of the lands they occupied. In fact, cultural and demographic clues in its text hint at the presence of other groups.6 At the April 1929 general conference, President Anthony W. Ivins of the First Presidency cautioned: “We must be careful in the conclusions that we reach. The Book of Mormon … does not tell us that there was no one here before them [the peoples it describes]. It does not tell us that people did not come after.”

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Answer

1. LDS leaders and members have been of a variety of opinions regarding the degree of contribution which Book of Mormon peoples provided to the Amerindian gene pool.
2. Church spokesmen indicate that there is no official position.
3. As Church members have understood that there was more than one "group" of Indians, they have read the Book of Mormon as being only a partial history of Amerindian ancestors
4. If Lehi had any descendants, population genetics virtually guarantees that all Amerindians have him as a common ancestor.
5. Church discussions of Lamanite ancestry (or Israelite ancestry generally) is not about genetics, but is focused on covenant promises and blessings.

Topics

Relationship of Amerindians to "Lamanites"

Summary: Who are the Lamanites? When asked about the Church’s official position on this matter by a writer, a Church spokesman said: "As to whether these were the first inhabitants…we don't have a position on that. Our scripture does not try to account for any other people who may have lived in the New World before, during or after the days of the Jaredites and the Nephites, and we don't have any official doctrine about who the descendants of the Nephites and the Jaredites are. Many Mormons believe that American Indians are descendants of the Lamanites [a division of the Nephites], but that's not in the scripture."^[1] Note that this reply pre-dates any publication of DNA criticism.

Is Lehi the exclusive ancestor or among the ancestors of Amerindians?

Summary: LDS leaders have expressed a variety of opinions regarding whether or not all Amerindians are literal descendants of Lehi. Population genetics indicate that Lehi can likely be counted among the ancestors of all native Americans—a position that the Church has reinforced by changing the 1981 Book of Mormon introduction from "principal ancestors" to "among the ancestors."

Are the Maya and the Olmec the Lamanites and the Jaredites?

Summary: A common criticism is that LDS associate the Nephites and/or Lamanites with the Maya, and the Jaredite civilization with the Olmec. It is easy, based upon typical artistic representations used by the Church, to see why LDS typically associate the Nephites or Lamanites with the Maya. The assumption by critics that LDS associate the Nephites and the Lamanites with "the Maya" is an oversimplification of the facts. Most Church members view "the Maya" as a single, homogeneous group of people whom they associate with the magnificent ruins of the Classic Mayan civilization found in Mesoamerica. However, the Classic period occurs after Book of Mormon times. LDS research has focused on identifying the characteristics of the Preclassic Mayan culture, which does indeed cover the time period addressed by the Book of Mormon.

Referenced in the Doctrine and Covenants

Summary: Since in the Doctrine and Covenants the Lord refers to American Indians in North America as "Lamanites" (e.g., DC 28:8-9,14, DC 30:6, DC 32:2, DC 54:8), does this cause problems for the Limited Geography Theory (LGT) or issues of Amerindian genetic data?

Statements by Church leaders related to the identity of the Lamanites

Summary: A collection of all known statements made by Church leaders regarding the identity of the Lamanites

Jump to details:

• Statements by Church leaders regarding the Lamanites: 19th century
• Statements by Church leaders regarding the Lamanites: 20th century
• Statements by Church leaders regarding the Lamanites: 21st century

John L. Sorenson and Matthew Roper, "Before DNA"

John L. Sorenson and Matthew Roper,  Journal of Book of Mormon Studies, (2003)

Lehi saw from the beginning that Nephites and Lamanites were labels that would include a variety of groups that could have differing biological origins, cultures, and ethnic heritages. According to the title page of the Book of Mormon, the generic term Lamanite was applied by Moroni to all the amalgamated groups whose descendants would survive right down to Restoration times as "the [American] remnant of the house of Israel." There is no indication anywhere in the Book of Mormon that "the Lamanites" were to be a genetically exclusive line descending only from the two oldest sons in Lehi's family.

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Detailed Analysis

How have LDS members understood Amerindian origins?

In their more candid moments, those who present this argument concede that their criticisms revolve around a key assumption. Simon Southerton writes of how some Mormons have argued that

Bottleneck effect, genetic drift, Hardy-Weinberg violations and other technical problems would prevent us from detecting Israelite genes [in Amerindians].^[2]

This is a technical way of explaining a relatively simple fact: if a small group is placed in contact with a larger group and allowed to intermarry, it becomes harder to detect the small group’s “genetic signature.”

It is as if one placed a teaspoon of red dye in an Olympic swimming pool, mixed well, and then withdrew a sample. Southerton and his fellow critics are in the position of someone who complains loudly because the sampled water does not seem to be “red”!

Southerton then goes on to say:

I agree entirely. [!] In 600 BC there were probably several million American Indians living in the Americas. If a small group of Israelites entered such a massive native population it would be very, very hard to detect their genes 200, 2000 or even 20,000 years later. But does such a scenario fit with what the Book of Mormon plainly states or what the prophets have taught for 175 years? Short answer. No! Long answer. Nooo!^[2]

This is really quite astonishing. Southerton has obliged us by shooting himself in the foot. He admits that there are many genetic objections to his attack, unless we accept that the American Indians are only descendants of Lehi and Mulek.

Contrary to Southerton’s assertion, the short answer is that he is ignorant of the facts.

For those who are interested, we turn to the long answer.

Remember, Southerton claims that we must accept his version, because

1. the Book of Mormon ‘plainly’ teaches it; and
2. “the prophets” have taught this doctrine (and no other, we must presume) for 175 years.

Yet, Southerton goes on to state in July 2008:

[LDS scholars] believe that they have conclusively shown that the Lehites entered a continent inhabited by millions, entered the large pre-existing civilizations, and then their DNA was diluted away so that we can't detect it. They also set up the straw man that I am arguing that according to the Book of Mormon all American Indians are descended from Hebrews. I have never claimed this. The vanishing geography theory is utter desperation.^[3]

So, by Southerton’s own admission, his model is in fatal trouble if a “whole empty hemisphere” model (as opposed to what Southerton mockingly refers to as the "vanishing" geography model) is not taught by both the Book of Mormon and the prophets. That Southerton would make such a claim, and put his theory on such shaky ground, illustrates how poorly he understands the Book of Mormon and writing about it that has gone on for decades prior to Watson and Crick's discovery of the double helix.

Origin of the American Indians: 19th century views

It is not surprising that some Church members concluded that all Amerindians were descendants of Lehi/Mulek. In fact, this was the initial conclusion drawn by many contemporaries of Joseph Smith. For example:

• Lucy Mack Smith describing the Book of Mormon: "a history of the origin of the Indians."^[4]
• WW Phelps, 1833: "That wonderful conjecture, which left blank as to the origin . . . of the American Indians, was done away by the Book of Mormon…"^[5]
• Parley P. Pratt [apostle], 1837: "reveals the origin of the American Indians, which was before a mystery." ^[6]
• Orson Pratt [apostle], 1875: I refer to the American Indians, all remnants of Joseph and belonging to the house of Israel.^[7]

Origin of the American Indians: 20th century views

Contrary to the claims of those who attempt to use DNA evidence to discredit the Book of Mormon, some readers and leaders reconsidered these ideas. Some are fond of citing Church leaders such as Spencer W. Kimball, who was certainly a powerful advocate for the Amerindians or “Lamanites." President Kimball often made statements which supported the view that Lehi was the exclusive progenitor of all native Americans. However, many apostles and seventies have made many statements which differ from critics' understanding of the matter, taught them in General Conference, and the Church has published such perspectives in their magazines, study guides, and manuals. The Church’s university has passed them on to their students for generations. The Church’s official spokespeople disclaim the interpretation which critics insist we must hold.

When asked about the Church’s official position on this matter by a writer, a Church spokesman said:

As to whether these were the first inhabitants…we don't have a position on that. Our scripture does not try to account for any other people who may have lived in the New World before, during or after the days of the Jaredites and the Nephites, and we don't have any official doctrine about who the descendants of the Nephites and the Jaredites are. Many Mormons believe that American Indians are descendants of the Lamanites [a division of the Nephites], but that's not in the scripture.^[8]

It is astonishing that critics do not realize that this puts a fairly “official” stamp of approval on this perspective—at the very least, it is hardly out of the ‘mainstream’ of Church thought to think that others besides Israelites make up modern Amerindians, and this perspective existed long before the DNA issue came to the fore.

For a detailed response, see: Statements made by Church leaders regarding the relationship between Amerindians and Lamanites

Why have there been different opinions on this matter?

We have seen that Southerton and the other critics’ claim that a “Lehi-only” teaching has been the unanimous voice of the prophets is false. To be sure, there clearly have been Church leaders who felt that all Amerindians were descendants of Book of Mormon peoples (and, as we will see below, population genetics demonstrates that this is true). Some leaders and members have also believed that the Book of Mormon peoples are the only, or major, ancestors of Amerindians.

But, there have also been those who believed that Lehi was only one ancestor among many. Later readers were more likely than early readers to hold a “many ancestors” view. Why?

All readers approach scriptures from their own cultural perspective, and with their own biases. What biases did readers of Joseph Smith’s day have about American Indians?

One further theoretical issue dictated by the discussion in Joseph Smith's day should be mentioned here: only a few early nineteenth-century writers suggested multiple origins for the American Indians. The very term "Indian," as Robert F. Berkhofer, Jr., has pointed out, embodied a unitary concept of the native inhabitants of the Americas invented by Europeans. "By classifying all these many peoples as Indians," writes Berkhofer, "whites categorized the variety of cultures and societies as a single entity for the purposes of description and analysis, thereby neglecting or playing down the social and cultural diversity of Native Americans then--and now--for the convenience of simplified understanding."^[9]

Thus, in Joseph Smith’s day, it was “common knowledge” that the Indians were a single racial group, and so most likely to have a single origin. Since the Book of Mormon seemed to teach that at least some Indians must have come from Israel, it was a natural conclusion to see them all as coming from Israel since the early Saints likely did not even conceive of there being multiple “groups” of Indians at all. To explain some was to explain them all.

Elder Brigham H. Roberts of the Seventy noted the prevailing wisdom of his era:

[The expert] Boudinot…hold[s] that the same color of the Indian generally is evidence of unity of race.^[10]

However, the understanding of "the Indians" as a single, monolithic group began to change, and it is not a recent change brought on by the critics' DNA material!

In 1937, John A. Widtsoe [Apostle] and Franklin S. Harris, Jr., listed as one of the “claims” of the Book of Mormon that

THE AMERICAN ABORIGINES ARE IN PART OF HEBREW DESCENT.^[11]

Other members, such as Milton R. Hunter, First Council of Seventy, came to similar conclusions:

At least part of the ancestry of the American Indians came from Jerusalem; however, evidence is available which shows that people from other lands migrated to the Western Hemisphere following the close of Book of Mormon history.^[12]

A more recent discussion by James R. Christiansen, published by BYU, said:

Based on figures given sometime after their arrival, these 150 to 200 pilgrims multiplied and spread throughout the land (Ether 6:13-21). Whatever their ancestral composition, these Jaredites were the true Paleo-Indians and must have carried with them the inheritable characteristics that came to typify modern American aborigines. The widespread O blood type, the dental peculiarities, the hair, and facial features were common within the group and became standardized as they intermarried and moved unrestricted, often compelled by war and insurrection, to all points of the compass. In time, language and customs changed, but these basic traits remained dominant.

The next known group to arrive, in 589 B.C., was small (1 Nephi 18꞉1-25). It too experienced divisions and strife and soon migrated into the wilderness (2 Nephi 5꞉1-25). There, the followers of Laman, called Lamanites, and some of those who allied themselves with Laman's brother Nephi, called Nephites, met and intermarried with the remnants of the original Jaredite population, thereby becoming part of the established and more ancient gene pool. Within one or two generations, basic physical and cultural characteristics were greatly altered. As they received, however, they also gave, and in time the language, the culture, and the physical makeup of the Paleo-Indian or Jaredite population was indelibly influenced.

Soon after the arrival of the Nephites and Lamanites came a third group, the followers of Mulek, a son of the Jewish King Zedekiah. The Mulekites crossed the ocean and located some distance north of the central Nephite settlements (Helaman 6꞉10; Mosiah 25꞉2). In time the remnants of these two societies merged, but retained the Nephite designation. Again their languages and cultures "blended," and within a few generations a new, more complex society emerged. Centuries passed and peripheral mixing of all the inhabitants occurred. A new and distinctly American gene pool was forming, radiating outward from several major areas of influence.

The process heightened following A.D. 33, stimulated by a general combining of the principal Nephite and Lamanite factions. Major divisions followed a two-hundred-year period of integration, resulting in a total breakdown of Nephite society (4 Nephi 1꞉1-45; Mormon 6꞉1-20). The ensuing assimilation was final. The foundation population was in place, scattered throughout the Americas. Composed of remnants from prior Jaredite, Lamanite, Nephite, and Mulekite societies, it was further impacted over a 2,500-year period by countless other transoceanic and Bering Strait arrivals. Depending on individual numbers and the extent of their subsequent assimilation, such ingraftings may have profoundly enhanced cultural—especially language—variations among peripheral elements of the population. Thus viewed, the Americanization of the Indian was complete.^[13]

Thus, Christiansen saw the Jaredite remnants as playing a key, even dominant, role in the composition of the later Amerindians, and described “countless other transoceanic and Bering strait arrivals” as also important.

The text of the Book of Mormon has not altered on these issues, and yet the perspectives of both members and leaders has undergone a definite shift since its publication in 1829. Clearly, the growing appreciation that “the Indians” were not a single, monolithic block allowed readers of the Book of Mormon to see things that previous generations had not appreciated.

It is vital to recognize that leaders of the Church have expressed opinions on both sides of this question. This would seem to suggest that there is no “fixed” or “official” doctrine on the topic, since why would general authorities, Church publications, and BYU classes spend decades contradicting each other if there was a clear consensus about what the ‘doctrine’ was?

Well-known LDS scholar Hugh Nibley also argued forcibly and consistently for this point of view over a long period:

1947, 1952: once we have admitted that all pre-Columbian remains do not have to belong to Book of Mormon people, . . . the problem of the Book of Mormon archaeologist, when such appears, will be to find in America things that might have some bearing on the Book of Mormon, not to prove that anything and everything that turns up is certain evidence for that book.^[14]

1967: the Book of Mormon offers no objections . . . to the arrival of whatever other bands may have occupied the hemisphere without its knowledge. ^[15]

1980: [it is a] simplistic reading of the book . . . [to] assume that the only people in the hemisphere before Columbus were either descendants of Lehi or of Jared and his brother.^[16]

Quite simply, Southerton and other DNA critics are guilty of this “simplistic reading.” And, by his own admission, his theory falls flat if he indulges in it. The cautious reader might suspect that he has more interest in finding an excuse to discard the Book of Mormon, rather than a reason to understand it at a more mature level.

See also: All Amerindians are descendants of Lehi

Notes

1. ↑ Stewart Reid, LDS Public Relations Staff, quoted by William J. Bennetta in The Textbook Letter (March-April 1997), published by The Textbook League (P.O. Box 51, Sausalito, California 94966).
2. ↑ ^{2.0 2.1} Simon Southerton, e-mail, “Answering the DNA apologetics,” 15 February 2005, 18h42 (copy in editors' possession).
3. ↑ Simon Southerton, e-mail posted to discussion board, July 5, 2008.
4. ↑ Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853), 152.
5. ↑ W. W. Phelps, "The Book of Mormon," Evening and Morning Star (January 1833), ^{[citation needed]}. off-siteGospeLink
6. ↑ Parley P. Pratt, A Voice of Warning and Instruction to All People, or An Introduction to The Faith and Doctrine of the Church of Jesus Christ of Latter-day Saints (New York: W. Sandford, 1837), 152.
7. ↑ Orson Pratt, "Redemption of Zion—Persecution—Baptism of Indians—Second Coming of Christ—Every Jot and Every Tittle of Divine Revelation will be Fulfilled," (7 February 1875) Journal of Discourses 17:299.
8. ↑ Stewart Reid, LDS Public Relations Staff, quoted by William J. Bennetta in The Textbook Letter (March-April 1997), published by The Textbook League (P.O. Box 51, Sausalito, California 94966).
9. ↑ Dan Vogel, Indian Origins and the Book of Mormon: Religious Solutions from Columbus to Joseph Smith (Salt Lake City, Utah: Signature Book, 1986), 8-9. The reader should be cautioned that Vogel—a former Church member and current atheist—believes that the Book of Mormon is a nineteenth-century fiction concocted by Joseph Smith. For a review of the strengths and weaknesses of this volume, see Kevin Christensen, "Truth and Method: Reflections on Dan Vogel’s Approach to the Book of Mormon (Review of: Indian Origins and the Book of Mormon)," FARMS Review 16/1 (2004): 287–354. off-site
10. ↑ Brigham H. Roberts, Studies of the Book of Mormon, 2nd edition, edited and with an introduction by Brigham D. Madsen (Salt Lake City: Signature Books, 1992), 203; also published by (Urbana and Chicago: University of Illinois Press, 1985).
11. ↑ John A. Widtsoe and Franklin S. Harris, Jr., Seven Claims of the Book of Mormon: a collection of evidences (Independence, Jackson County, Mo: Press of Zion's Printing and Publishing Company, 1937), 15, 84, italics added, capitals in original..
12. ↑ Milton R. Hunter, Archaeology and the Book of Mormon (Salt Lake City: Deseret Book, 1956), 53.
13. ↑ James R. Christiansen, "Cultural Parallels between the Old World and the New World," in Book of Mormon: The Keystone Scripture, edited by Paul R. Cheesman (Salt Lake City, Utah: Deseret Book, Co., 1988}, 232–233.
14. ↑ Hugh W. Nibley, Lehi in the Deseret and The World of the Jaredites, 1st edition, (Salt Lake City, Utah: Bookcraft, 1952), 253 (emphasis in original). ; reprinted in Hugh W. Nibley, Lehi in the Desert, the World of the Jaredites, There Were Jaredites, edited by John W. Welch with Darrell L. Matthew and Stephen R. Callister, (Salt Lake City, Utah: Deseret Book Company; Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1988), 251.
15. ↑ Hugh W. Nibley, Since Cumorah, 2nd edition, (Vol. 7 of the Collected Works of Hugh Nibley), edited by John W. Welch, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1988), 249. ISBN 0875791395.
16. ↑ Hugh W. Nibley, "The Book of Mormon and the Ruins: The Main Issues," F.A.R.M.S. paper, 1980.

Further reading and additional sources responding to these claims