History of slavery in Utah

History of slavery in Utah refers to slavery as it occurred in the borders of modern-day Utah. Under Spanish and Mexican rule, Utah was a major source of illegal slave raids by Mexican, Ute and Navajo slave traders, particularly on Paiute tribes. When Mormon pioneers entered Utah, they introduced African slavery and provided a local market for Indian slavery. Slavery was the de facto law based on Mormon beliefs on blacks until it was officially legalized in Utah Territory on Feb 4, 1852 with the passing of the Act in Relation to Service. It was repealed on June 19, 1862 when Congress prohibited slavery in all US territories. Today, slavery continues in Utah in the form of human trafficking and is very prevalent.[1]

Indian slavery

Slave raids were common along the Old Spanish Trail

From 1824-1848, Utah was part of Alta California Territory in Mexico. Mexican trading parties would often travel the Old Spanish Trail, which went through modern day Utah, and buy Indian slaves to sell in the neighboring state of Santa Fe de Nuevo Mexico or other places in Alta California. Mexicans, Utes and Navajos would raid Paiute and sometimes Ute villages for slaves. Slavery had been made illegal in Santa Fe de Nuevo Mexico in 1812 and in Alta California Territory in 1824, but lax enforcement and high profits kept it going.[2] Boys would sell for $100 and girls between $150 and $200. Indigenous girls could demand a higher price because they had a reputation for making the best house servants.[3] In addition, Mexican laws allowed for an aggressive debt bondage in the form of the peonage system.[4]

Shortly after, the Mormon Pioneers arrived in Salt Lake Valley, they began expanding into Indian territory, which often resulted in conflict. After expanding into Utah Valley, Brigham Young issued the extermination order against the Timpanogos, resulting in the Battle at Fort Utah, where many Timpanogos women and children were taken into slavery. Some were able to escape, but many died in slavery.[5] After expanding into Parowan, Mormons attacked a group of Indians, killing around 25 men and taking the women and children as slaves.[6]:274 News of the enslavement reached the US Government, who appointed Edward Cooper as Indian Agent in September 1850.[7] Edward Cooper made the issue of Indian slavery one of his first efforts.[8]

A statue of Chief Walkara who was a licensed slave trader in Utah.

At the encouragement of Mormon leaders, the Mormon pioneers started participating in the Indian slave trade.[9][10] In 1851, Apostle George A. Smith gave Chief Peteetneet and Walkara talking papers that certified "it is my desire that they should be treated as friends, and as they wish to Trade horses, Buckskins and Piede children, we hope them success and prosperity and good bargains."[11] Brigham Young encouraged the saints to "buy up the Lamanite children as fast as they could".[12] (Lamanite is a Mormon term for Native Americans.)

However, the Mormons strongly opposed the New Mexican slave trade.[4] In November 1851, Don Pedro Leon Lujan, a New Mexican slave trader who had been operating in Utah with a New Mexico license, asked Young as the newly appointed governor of Utah for a license to trade with the Indians, including slaves. Young refused to given Lujan a license to conduct any trade with the Indians. On the way home to New Mexico, Lujan's party was attacked by Ute Indians who stole his horses. Lujan retaliated by kidnapping some of their children to sell in New Mexico. He and his party were caught in Manti and charged with violating the Nonintercourse Act, which prohibited trading with the Indians without a valid license.[13] His property was seized and the children were sold into slavery to families in Manti. He contested, claiming it was hypocritical to not allow him to have slaves, but allow the Mormon families to have slaves.[14]

Many of Walker's band were upset by the interruption with the Mexican slave trade. In one graphic incident, Ute Indian Chief Arrapine, a brother of Chief Walkara, insisted that because the Mormons had stopped the Mexicans from buying these children, the Mormons were obligated to purchase them. In his book, Forty Years Among the Indians, Daniel Jones wrote, "[s]everal of us were present when he took one of these children by the heels and dashed its brains out on the hard ground, after which he threw the body towards us, telling us we had no hearts, or we would have bought it and saved its life."[3]

A month after legalizing slavery with the Act in Relation to Service, Utah passed the Act for the relief of Indian Slaves and Prisoners, which officially legalized Indian Slavery in Utah. The bill provided several protections for the Indian slaves, including a requirement to educate and clothe the Indians, and a limit of twenty years, which was greater than the New Mexican limit of ten years.

Mormons continued taking children from their families long after the slave traders left and even began to actively solicit children from Paiute parents. They also began selling Indian slaves to each other.[15]:56 By 1853, each of the hundred households in Parowan had one of more Paiute children.[15]:57 Indian slaves were used for both domestic and manual labor.[16]:240 In 1857, Representative Justin Smith Morrill estimated that there were 400 Indian slaves in Utah.[10] Richard Kitchen has identified at least 400 Indian slaves taken into Mormon homes, but estimates even more went unrecorded because of the high mortality rate of Indian slaves. Many of them tried to escape.[6]

African slavery

Green Flake was one of the first three African slaves brought into Utah

In 1847, the Mormon pioneers arrived with African slaves, which was the first time African slavery was in the area.[2] Mormons arrived in the middle of the Mexican-American War and ignored the Mexican ban on slavery. Instead, slavery was recognized by custom, naturally coming from the Mormon view on blacks.[17] Like many Christians of the day, Mormons believed in the Curse of Cain and Curse of Ham. Mormon leaders taught that God decreed that blacks should be "servants of servants" and that governments did not have the power to reverse God's decree.[18] Three slaves arrived in the first company of pioneers, but more arrived in later companies. Utah was the only part of Alta California that had black slaves.[19]

After Utah territory passed to American rule following the Treaty of Guadalupe Hidalgo in 1848, the issue of slavery in the newly acquired territories became a major issue, with the Whigs wanting to keep Mexico's ban on slavery and the Democrats wanting to introduce slavery. During discussions, Utah lobbyist John Milton Bernhisel hid Utah slavery from members of Congress.[20] With the Compromise of 1850, Utah was granted the right to decide by popular sovereignty whether it wanted to allow slavery. By 1850, there were around 100 blacks, the majority of whom were slaves.[21] It is difficult to know the exact numbers, because Utah continued to hide slaves. The 1850 census of Utah territory was taken without the certification of Territorial Secretary Broughton Harris, who complained that the census was done in his absence and that it had several irregularities.[22] The census only reported 26 slaves, with a note that all of them were heading to California, making it seem like there would not be any slaves in Utah. It did not include any of the slaves held in Bountiful, Utah.[23]

On February 4, 1852, Utah passed the Act in Relation to Service, which officially legalized slavery in Utah territory. Like in other slave states, slaves tried to escape, were sold or donated,[24] wanted their freedoms and were often treated similar to the slaves in other states.[25] However, there were several unique characteristics to Utah slavery laws. The slave could be released for abuse or sexual relationships. Masters were required to clothe, educate and punish their slaves.[26]

In 1856, the key plank of the Republican Party's platform was "to prohibit in the territories those twin relics of barbarism, polygamy and slavery".[27] While considering appropriations for Utah Territory, Representative Justin Smith Morrill criticized Utah for its laws on slavery. He criticized Utah's laws requiring masters to punish slaves. He said that the laws were unconcerned about the way the Indian slaves were captured, noting that the only requirement was that the Indian be in possession of a white person through purchase or otherwise. He said that Utah was the only American government to enslave Indians, and said that state-sanctioned slavery "is a dreg placed at the bottom of the cup by Utah alone".[10]

Many people in Utah began to resent the US government's involvement in slavery, and other laws such as polygamy. They felt that these were issues outside the government control, and sided with the southern states on similar issues of state control. The Deseret News, the main newspaper at the time, announced its support for the South's attempts, in the early 1850s, to recommence the international slave trade, and crowed that "Congress has no power over the question of Slavery in the Territories and of course none over the question of polygamy. Those can now flourish wherever the people will it in any of the Territories of the United States and Uncle Sam can attend to his own business without troubling himself any further about them."[28]

When the Civil War broke out, Utah sided with the North and many slave owners returned to Southern States because they were worried that they would loose their slaves.[25] On June 19, 1862 Congress prohibited slavery in all US territories.

Human trafficking

Human trafficking is the modern form of slavery. According to the Deseret News, human trafficking is very prevalent in Utah, including sex trafficking, domestic servitude and agriculture trafficking.[1] In 2012, Shared Hope International criticized Salt Lake City's handling of domestic minor sex trafficking. They say that victims are held like juvenile delinquents, that buyers of sex acts from minors are not punished, and that training to identify sex trafficking victims are minimal.[29] One largely publicized incident involved the Elizabeth Smart kidnapping, in which Smart was kidnapped and used as a sex slave. It has since been made into a film known as The Elizabeth Smart Story.

See also

References

  1. 1 2 Pat Reavy and Sandra Yi (April 1, 2014). "Arrests highlight 'prevalent' problem of human trafficking in Utah". Deseret News.
  2. 1 2 Jeffrey D. Nichols (April 1995). "Slavery in Utah". History Blazer.
  3. 1 2 Jones, Daniel Webster (1890), Forty Years Among the Indians, Salt Lake City, Utah: Juvenile Instructor Office, p. 53, OCLC 3427232
  4. 1 2 "United States V. Don Pedro Leon Lujan et al.: 1851-52 - A Well-established Slave Trade". JRank.
  5. ↑ Farmer, Jared (2008). On Zion's Mount: Mormons, Indians, and the American Landscape. Harvard University Press. ISBN 9780674027671.
  6. 1 2 Andrés Reséndez. The Other Slavery: The Uncovered Story of Indian Enslavement in America.
  7. ↑ Congressional Series of United States Public Documents, Volume 688. p. 7.
  8. ↑ Ned Blackhawk (2009). Violence over the Land: Indians and Empires in the Early American West. Harvard University Press. pp. 239–240. ISBN 9780674020993.
  9. ↑ Ronald L. Holt. Beneath These Red Cliffs. USU Press. p. 25.
  10. 1 2 3 United States. Congress (1857). The Congressional Globe, Part 2. Blair & Rives. pp. 287–288.
  11. ↑ Richard S. Van Wagoner and Steven C. Walker. A Book of Mormons.
  12. ↑ American Historical Company, American Historical Society (1913). Americana, Volume 8. National Americana Society. p. 83.
  13. ↑ "United States V. Don Pedro Leon Lujan et al.: 1851-52 - Lujan Ordered Not To Trade With Indians". JRank.
  14. ↑ "United States V. Don Pedro Leon Lujan et al.: 1851-52 - Lujan Ordered Not To Trade With Indians". JRank.
  15. 1 2 Martha C. Knack. Boundaries Between: The Southern Paiutes, 1775-1995.
  16. ↑ Ned Blackhawk. Violence over the Land: Indians and Empires in the Early American West.
  17. ↑ John Williams Gunnison (1852). The Mormons: Or, Latter-day Saints, in the Valley of the Great Salt Lake: a History of Their Rise and Progress, Peculiar Doctrines, Present Condition, and Prospects, Derived from Personal Observation, During a Residence Among Them. Lippincott, Grambo & Company. p. 143. Involuntary labor by negroes is recognized by custom; those holding slaves keep them as part of their family, as they would their wives, without any law on the subject. Negro caste springs naturally from their doctrine of blacks being ineligible to the priesthood
  18. ↑ Young, Brigham (1863). Wikisource link to Journal of Discourses/Volume 10/Necessity for Watchfulness, etc.. Wikisource. pp. 248-250.
  19. ↑ Negro Slaves in Utah by Jack Beller, Utah Historical Quarterly, vol. 2, no. 4, 1929, pp. 124-126
  20. ↑ Nathaniel R. Ricks (2007). A Peculiar Place for the Peculiar Institution: Slavery and Sovereignty in Early Territorial Utah.
  21. ↑ John David Smith. Dictionary of Afro-American Slavery.
  22. ↑ W. Paul Reeve, Ardis E. Parshall. Mormonism: A Historical Encyclopedia. p. 26.
  23. ↑ Ronald G. Coleman. Blacks in Utah History: An Unknown Legacy (PDF).
  24. ↑ Kristen Rogers-Iversen (September 2, 2007). "Utah settlers' black slaves caught in 'new wilderness'". The Salt Lake Tribune.
  25. 1 2 "Brief History Alex Bankhead and Marinda Redd Bankhead (mention of Dr Pinney of Salem)". The Broad Ax. March 25, 1899.
  26. ↑ "Utah Slave Code 1852".
  27. ↑ GOP Convention of 1856 in Philadelphia from the Independence Hall Association website
  28. ↑ Kass Fleisher. Bear River Massacre and the Making of History. p. 29.
  29. ↑ "DOMESTIC MINOR SEX TRAFFICKING Salt Lake City, Utah" (PDF). Shared Hope.
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