Difference between revisions of "The Lamanite curse"

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Criticism

• Critics claim that the Church believed that Lamanites who accepted the Gospel would become light-skinned.
• "Mormon folklore" claims that Native Americans and Polynesians carry a curse based upon "misdeeds on the part of their ancestors."
• God cursed the Lamanites with a "red skin."

Source(s) of the criticism

• Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 73, 367 n.138. ( Index of claims )
• Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 43. ( Index of claims )
• Simon Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church (Salt Lake City, UT: Signature Books, 2004) 40, 184. ( Index of claims )

Response

The curse and the mark

The change in skin color that the Lord applied to the Lamanites is often described as a curse. As critic Fawn Brodie described it in her book No Man Knows My History: The Life of Joseph Smith: “God cursed the Lamanites with a ‘red skin’.” It should be noted that nowhere in the Book of Mormon does it state that the Lamanites’ skin was turned red—this is an obvious allusion by Brodie to Native Americans.

The Bible does indeed use the word curse to describe a punishment to be inflicted as the result of disobedience to God’s commandments. For example, in Deuteronomy we see:

The Lord shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me. Dueteronomy 28꞉20

John A. Tvedtnes notes the distinction between the curse and the mark that the Lord set upon the Lamanites. ^[1]

Thus the word of God is fulfilled, for these are the words which he said to Nephi: Behold, the Lamanites have I cursed, and I will set a mark on them that they and their seed may be separated from thee and thy seed, from this time henceforth and forever, except they repent of their wickedness and turn to me that I may have mercy upon them. Alma 3꞉14 (emphasis added)

Referring to the passage above, Tvedtnes notes the distinction between the Lamanites having been cursed and having the mark set upon them. The Book of Mormon, however, sometimes does call the mark a curse, as shown in Alma 3:6-7.

And the skins of the Lamanites were dark, according to the mark which was set upon their fathers, which was a curse upon them because of their transgression and their rebellion against their brethren, who consisted of Nephi, Jacob, and Joseph, and Sam, who were just and holy men. And their brethren sought to destroy them, therefore they were cursed; and the Lord God set a mark upon them, yea, upon Laman and Lemuel, and also the sons of Ishmael, and Ishmaelitish women. Alma 3꞉6-7 (emphasis added)

Although this passage refers to the mark as the curse, it later makes a distinction between the curse and the mark. These passages also indicate that the curse was applied prior to the mark. ^[2]

What is the curse?

Tvedtnes suggests that curse applied to the Lamanites was that they were cut off from the presence of the Lord. Nephi states:

Wherefore, the word of the Lord was fulfilled which he spake unto me, saying that: Inasmuch as they will not hearken unto thy words they shall be cut off from the presence of the Lord. And behold, they were cut off from his presence. 2 Nephi 5꞉20

A group of Nephites who joined the Lamanites illustrates. Their skin color was not changed because of their rejection of the Gospel but the curse was applied to them. Hugh Nibley describes the situation of the Amlicites:

Thus we are told (Alma 3꞉13-14,Alma 2꞉18) that while the fallen people "set the mark upon themselves," it was none the less God who was marking them: "I will set a mark upon them," etc. So natural and human was the process that it suggested nothing miraculous to the ordinary observer, and "the Amlicites knew not that they were fulfilling the words of God when they began to mark themselves; . . . it was expedient that the curse should fall upon them" (Alma 3꞉18). Here God places his mark on people as a curse, yet it is an artificial mark which they actually place upon themselves. The mark was not a racial thing but was acquired by "whosoever suffered himself to be led away by the Lamanites" (Alma 3꞉10);^[3] (emphasis added)

Is the lifting of the curse associated with a change in skin color?

The Lamanites are promised that if they return to Christ, that "the scales of darkness shall begin to fall from their eyes:"

And the gospel of Jesus Christ shall be declared among them; wherefore, they shall be restored unto the knowledge of their fathers, and also to the knowledge of Jesus Christ, which was had among their fathers.

And then shall they rejoice; for they shall know that it is a blessing unto them from the hand of God; and their scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall be a pure and a delightsome people.2 Nephi 30꞉5-6

Some Church leaders, most notably Spencer W. Kimball, made statements indicating that they believed that the Indians were becoming "white and delightsome." Once such statement made by Elder Kimball in the October 1960 General Conference, 15 years before he became president of the Church:

I saw a striking contrast in the progress of the Indian people today ... they are fast becoming a white and delightsome people.... For years they have been growing delightsome, and they are now becoming white and delightsome, as they were promised.... The children in the home placement program in Utah are often lighter than their brothers and sisters in the hogans on the reservation.^[4]

President Kimball felt that the Indians were becoming a “white and delightsome” people through the power of God as a result their acceptance of the Gospel. This was not an uncommon belief at the time. At the time that this statement was made by Elder Kimball, the Book of Mormon did indeed say "white and delightsome." This passage is often quoted relative to the lifting of the curse since the phrase "white and delightsome" was changed to "pure and delightsome" in the 1840 (and again in the 1981) editions of the Book of Mormon. The edit made by Joseph Smith in 1840 in which this phrase was changed to "pure and delightsome" had been omitted from subsequent editions, which were actually based upon the 1837 edition rather than the 1840 edition. The modification was not restored again until the 1981 edition with the following explanation:

Some minor errors in the text have been perpetuated in past editions of the Book of Mormon. This edition contains corrections that seem appropriate to bring the material into conformity with prepublication manuscripts and early editions edited by the Prophet Joseph Smith.

It seems evident from the passage in 2 Nephi that the lifting of the curse of the Lamanites was the removal of the "scales of darkness" for their eyes. It is sometimes indicated that Lamanites who had converted to the Gospel and thus had the curse lifted also had the mark removed.

And their curse was taken from them, and their skin became white like unto the Nephites; And their young men and their daughters became exceedingly fair, and they were numbered among the Nephites, and were called Nephites. And thus ended the thirteenth year. 3 Nephi 2꞉15-16

As with the invocation of the curse followed by the application of the mark, this passage indicates that the curse was revoked and the mark was removed when the Lamanites' skin "became white like unto the Nephites." This may not have necessarily been the case in all instances. For example, the 2000 "stripling warriors" of Helaman were Lamanites who had accepted the Gospel. The Book of Mormon makes no mention of any change in skin color as the result of this conversion, yet these Lamanites and their parents had committed themselves to the Lord, and were often more righteous than than the Nephites were. Although a change in skin color is sometimes mentioned in conjuction with the lifting of the curse, it does not appear to always have been the case.

Chapter headings modified in the 2006 Doubleday edition of the Book of Mormon

Chapter headings in the Book of Mormon are not part of the translated text and were never present in the 1830 edition. The most significant expansion of chapter headings occurred in the 1981 edition of all of the Standard Works. Changes made in the chapter headings of the 2006 Doubleday edition reflect the view of the curse being a separation from the presence of the Lord, rather than a "skin of blackness." Note the following two changes to the chapter headings between the 1981 and 2006 (Doubleday) editions (emphasis added):^[5]

Conclusion

Although the curse of the Lamanities is often associated directly with their skin color, it seems evident that the mark that was placed upon them was done so for the purpose of identifying them and separating them from the Nephites. The curse itself came upon them as a result of their rejection of the Gospel. It was possible to be subject to the curse, and to be given a mark, without it being associated with a change in skin color, as demonstrated in the case of the Amlicites. A change in skin color can rightly be said to have been one result of the curse, however, the curse itself is apparently a separation from the Lord.

Endnotes

1. [note] John A. Tvedtnes, "The Charge of 'Racism' in the Book of Mormon," FARMS Review 15/2 (2003): 183–198. off-site
2. [note] Tvedtnes.
3. [note] 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), Chapter 4.
4. [note] Spencer W. Kimball, General Conference Report, October, 1960
5. [note] No More “Skin of Blackness”?: Race and Recent Changes in the Book of Mormon

Further reading

FAIR wiki articles

• The "curse of Cain " and "curse of Ham"
• Book of Mormon textual changes/"white" changed to "pure"
• Native Americans to become "white and delightsome" through polygamous marriage?

External links

• Douglas Campbell, "“White” or “Pure”: Five Vignettes," Dialogue: A Journal of Mormon Thought 29 no. 4 (Winter 1996), 119–135.
• Armand Mauss, All Abraham's Children