Transcripts For CSPAN3 Roger Williams The Founding Of Providence 20171222

Cable tv for about a week or two. It was pretty painful to live through that. And i think within a week or so dr. Bob iii decided that it did hurt the school and our Spiritual Ministry so he dropped the rule. I guess it was a few years later steven jones, the next president , apologized. I think in that apology he had the best rationale for it. In the end it wasnt about religious liberty. It was about i think im maybe paraphrasing but that we were too captive to our culture. I deally for christians and hopefully we take our faith very seriously and we want to transcenddeally for christians hopefully we take our faith very seriously and we want to transcend the world, especially what we consider to be evil in the world and we simply didnt transcend what we should have. South carolina today is in important in president ial elections because of the sequence in the primaries. Its the big one right after New Hampshire. You have iowa, New Hampshire, and then South Carolina. And those three states are different dem graphically and and culturally. South carolina perhaps the first place you can test your appeal to a southerngraphically and and culturally. South carolina perhaps the first place you can test your appeal to a southeographically and and culturally. South carolina perhaps the first place you can test your appeal to a southern audience, typically more conservative not just for republicans but for democrats, Democratic Candidates and how they appeal, for example, to africanamerican 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, how sanders can be thinking how am i going to do with africanamericans. This is his first opportunity to gauge that. So its not just for republicans. But for other the other parties as well. Politicians come to places like bob jones because i think some consider us the old worn image of the bible belt and some have 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 at Bob Jones University. Then it basically expands outward beyond just the campus itself. And theyre targeting the evangelical network 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 even if youre not identified specifically as an evangelical candidate, you can still get a percentage. You dont want them to be angry with you. So one way you do it is symbolically, you visit liberty or you visit bob jones. Candidates in this current president ial election cycle are returning i think, probably number one, dr. Petit wants it to happen, which is i think appropriate and wise. And number two, the candidates want to come back. They are willing to overcome any adverse reaction that there might be. But i think since 2000 we basically have theres been some sort of redemption, i hope, that he will be could be acceptable to president ial candidates visiting when they come. [ applause ] this weekend on American History tv on cspan3 saturday at 8 00 p. M. Eastern on lectures in history, American University professor aaron bell talks about privacy laws and federal surveillance of civil rights leaders. Heres the head of the operations, William Sullivan shortly after the march on washington in Martin Luther king jr. s famous i have a dream speech. We must mark king now if we have not before as the most dangerous negro in the future of this nation from the standpoint of communism, the negro and national security. Send former members of congress and vietnam war veterans reflect on Lessons Learned and ignored during the war. We learned the limits of military power during the vietnam war. We learned that as a society, as a culture, that you cant kill an idea with a bullet. American history tv this weekend only on cspan3. Monday night American History tv is in primetime with an Award Ceremony honoring hamilton playwright and author. And on thursday a look back at the cold war including a talk about the u. S. Armys special forces detachment in berlin and films from that era including the 1962 film the road to the wall. American history tv in primetime all week starting at 8 00 eastern on cspan3. Coming occupy American History tv, cspan cities korea focuses on religion. First well take you to the Oldest Baptist Church gregz congregation in the United States in Providence Rhode island and a christian sect in albany, new york. Roger williams was the founder of rhode island, the founder of providence and hes also the founder of the first Baptist Church in america. He was born in london around 1603. Were not exactly sure of which because his birth records were burned up in the great london fire of 1666. He became a chaplain for one of the chief puritan lords, lord nation. But because he was a puritan and the church was cracking down and putting people in jail, he fled from england. Arrived in at boston in february of 1631. Roger williams believed that the state had no role to play in religion. This is a radical idea. This is an absolutely radical idea of his time. Every country in europe had a state church and so did massachusetts and so did the plymouth colony. They all had their own statesupported churches, the taxes of the people paid for the ministers and for the buildings and you had to go to church or theyd come and get you and find you. Williams said the state has no role whatsoever to play in religion. Eventually, put on trial there and convicted of sedition and heresy. And was going to be shipped back to england where he probably would have died. So before they could execute that order, he fled through the winter around february of 1636 and walked down from what is today salem down to the head waters of the bay where he was taken in by his friends. And he spent the rest of the winter with them. The following summer, when he was in the area of plymouth and might be extradited to massachusetts, he crossed over the river into where we are now and was greeted by his friends. Hed gotten to know all these people and traded with them and unlike everyone else, he learned their languages. Hes followed down here by a number of his parishioners by the church in salem where he was the pastor when he was convicted. They organized a little town down here and in the organization, in the first organizational meetings, they agreed that they would abide by the majority rule of the heads of households. In civil matters only. So religion is not to be an issue for the government. And so they started a little town here. Its basically a farming, fishing village. Thats about all it is. Very small, small group of people. It has a few dozen within a year or so, i suppose. But still is a really small place. Providence, in fact, remains a fairly small place until the 18th century. Roger williams founded the first Baptist Church in 1638, and what really was distinguishing about this. He, after all, was an ordained minister. And for about a year before he began this Baptist Church, he had been Holding Services in his house several times a week. We know that from the record. Today, were in the Meeting House of the first Baptist Church in america. This is the third building this church has had. In fact, the church is 140 years older than this particular building. Although this building were in now itself was built about 240 years ago. A long time ago. But this is a remarkable building in itself. Were told this is the largest wooden building surviving from colonial america. There are bigger brick buildings, stone buildings, but no bigger wooden building than this particular one. And there was no baptist Meeting House that looked like this one before this one was built. Every baptist Meeting House before this, whether in america or england was a small place with no steeple, no bells, no frills, no nothing. But when this was built, it has a bell and a steeple, and it is quite a magnificent place. It is elegant and simple. It reflects the architecture of the 18th century, and it also reflects the architecture of the 17th century. When you look around, you see the english paladian architecture. With the fluted k08 columns, the window. All of these are examples of the architecture. But thats all superimposed over the 17th century plain new england house style. And that is characterized by no stain glass, by white walls, by the side doors. Now, the doors look funny now because there used to be an aisle that ran across from side to side. And a big center aisle. Thats how people came in those days, they wouldnt come in through the stairs, they would come in through the side doors. In order that there be no hint of an altar when they entered the place. And youll notice Something Else. And if you look around, you can see there are no religious symbols in here. There are no crosses. Thats because the baptists came from the puritan tradition and they did not use crosses at all. They regarded crosses as another form of idolatry. Roger williams would probably hate this building. First of all, the baptists, most of them did not have buildings until the end of the 17th century. So this church is founded in 1638, didnt have a building until 1700. And it was a tiny, tiny little building when it was built, very plain. It was not meant to show off any kind of vanity at all whereas this one does. This building that youre in now is meant to be a showoff building. It really is. Williams would not like it because it is big and elegant. Its got an organ in it. Which most of the puritans regarded as kind of a catholic instrument and somehow one of the instruments of the devil somehow. So he probably wouldnt like it at all. Hed be very much pleased by the fact that the church to this day holds true to his concepts of separation of church and state. But he wouldnt like the building, i think thats clear. Roger williams lived out his life here in rhode island. He died between january and march of 1683. And in all of those years, he had played many roles, but he had been the president of the colony, gotten its first charter. He went back over to england with john clark to save that charter. And he was on the Town Councils and so on and so on. He was involved, deeply involved in the political and Economic Affairs of rhode island from the day he got here until basically the day he died. Providence can be proud that it has one distinction. Its the first place in modern history where there was separation of church and state. First place we separated religion from citizenship. And thats what Roger Williams did. Now, we struggle on with that from that date to this. Its interesting to me that the bill of rights in the First Amendment has two clauses relating to religion and those two clauses embrace Roger Williams concept. There would be no establishment and thered be free exercise of religion. In some sense, thats what rhode island, providence and rhode island have contributed to the nation at large. So in a sense, what Roger Williams did here still echoes and still echoes in larger context of the United States of america. The Charles Carol house is significant because it is the birthplace of Charles Carroll of carrollton. He was own of the fore signers of the declaration of independence. He was the only Roman Catholic signer of the 54 men who signed that document. His family came here in 1706 and this was the place where they made their fortune. The story of how the carrolls came to america and their saga through 150 years in the early part of our nations history is a terrific story. They were immigrants like everybody who came to america. The first Charles Carroll here was known as Charles Carroll the settler. He comes over from ireland in 1688 and hes appointed as the attorney general for the colony. Unfortunately hes a catholic, the glor rous revelation of 1688 made catholics not the favorite people of the folks in power. So he loses his job pretty much as soon as he steps foot here in the new world. He comes here to annapolis in 1706 and starts to acquire property here one plot at a time and finally amasses a rather large holding here. His son, Charles Carroll of annapolis is so named because this is where he spent most of his life and this is the home he built. He starts to build this house in 1721, the year after his father dies. Its considered the largest home in annapolis at the time. It was a massive brick structure when most of the houses were built of wood. It was the first of the georgian mansions built here in annapolis in 1721. Charles carroll took the fortune his father started and expanded it. He was an early industrialist. Most people think of the fortunes in this period as being land and agriculture and certainly the carrolls had a lot of that. He was also a financeer. He was also an early investor in the baltimore ironworks and so was very interested in mercantile and that sort of thing. So hes here in this house in 1737 and the third Charles Carroll is born in september, known as Charles Carroll of carrollton. The carrollton comes from another large piece of agriculture property that his father gives him. Thats why hes known eventually as the signer. Annapolis they settled because it was the capital of the colony. This is where power was. The carrolls understood that and wanted to be part of the community here. Why they picked this particular plot of land is for two reasons. One is the water. In the early 18th Century Water was the most efficient way to move goods and people. It was way easier and more economical to move than by any kind of land, so they wanted waterfront property. The second thing is when this city was laid out in 1696, this was the side that had the market house, the Market Square and this is where all the prominent people lived was on this side. The evolution of this site is very interesting. When the first carroll bought the house there was a simple structure, probably 36 feet in length. It was the only structure we know of that was here at the time when he bought the first plot of land in 1706. He expands that and eventually moves there and is known as the settlers house. When he dies in 1720, his son Charles Carroll of annapolis, papa, builds this house. Its built as a two to three story brick structure, two from the street, three from the waterfront. The waterfront is the more imposing side and its where guests often arrived via water. Charlie was sent away first to flanders as it was known at the time and then to england because in the carrolls opinion it was the best education available. Their faith and education were intertwined. They couldnt imagine one without the other. It was incredibly important to papa to send his heir, his only child, to have a Roman Catholic education at the very best institutions, and that was in europe. So charlie was sent at the age of 11 and he does not return. So thats 1748 and he returns in 1765, i believe. Charlies education in europe was a classic education, latin and greek and finance and arithmetic and geometry and french and poetry and music. He was educated to be a gentleman of the first order in the 18th century. When charlie returns from europe, he moves into this house and takes his rightful place as his fathers heir and begins to work in the society in which he now is, in the annapolis society and in the political society. He marries his cousin, not the first love of his life, but she is a ward of his father and she is living here in the house. And they marry and have a fairly successful marriage, they have many children. He begins to take up the reins of his fathers fortune. When charlie comes home from europe, the colony is starting to move in a certain direction and there is tension and theres a loyalist contingent with the governor and theres the patriotic contingent. It is the arguments that charlie makes in a series of public letters. He is known as First Citizen and he is arguing that the governor has no right to, without legislative approval, impose taxes and fees upon the governed. And his antelon is his adversary. Who is arguing that the legislator let them expire and the governor is letting them do a good thing. Philosophical underpinnings of the Patriots Party here in annapolis. He attracts to him people like william and samuel chase and thomas stone, the other three signers of the declaration and eventually they did vote to have the delegation go to philadelphia and vote for the declaration of independence. After the declaration of independence is signed, carrollton becomes heavily involved in the revolution, but most of his involvement related to finance. That was what he brought to the table, so to speak. Because he was a wealthy man, because he understood what it took to finance a revolution, that was where most of his contributions came. After the revolution, hes voted as the first senator of the state of maryland, both for a state senator and the federal senator. He then has to leave. He then has to choose. The Maryland Assembly passes a law that you could not hold office in both the state and federal level. At that point he decides he wants to stay in the state senate. He continues to be deeply interested in commerce and the developing of the new industrial nation. As i mentioned earlier, his family was an early investor in the ironworks. He also becomes an early investor in railroads and canals and again harvests the benefits of those investments. He truly believed in industrialization and all that it brought to the young nation in the First Quarter of the 19th century. The Carroll Family history is a great encapsulation of American History in the period that were talking about. They come as immigrants, they come with dreams, they make their fortune, they believe in their faith and they hold true to it. And they believe that education is the key to the future. Theyre also full of contradictions, as is our American History. Charles carroll, the settler, changed family motto when he came here, and it became anywhere as long as there be freedom. Yet they owned people. They owned over 300 slaves. What they thought was so important to their liberty was something they could not see being granted to a man or woman of a different race. That kind of conflict thats embedded in our history is embedded in their history. And how they deal and come to grips with it, or not, is the story of the first 150 years of this country. I think the carrolls are important as an example of our early history. Theyre important to annapolis and maryland because they talk about how to be successful in a new place while holding on to whats important from where you came from. Mission san luis is a living history site that portrays the spanish from 1656 to 1704. 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 appalachia over time and how that engages and forms in a world were familiar with today. In 1528 they landed in the tampa bay wear that he would explore the coastline. That he was looking to gather the riches that the people that the natives the spaniards had found in what they call the new world, that they were hoping for gold we might think or other values that they could take back to europe. It certainly happened in latin america, the aztec empire, the great silver mines of mexico and they thought that, well, north america surely must have some of those resources as well. By the time they got to tallahassee, he thought better of the expedition. He thought that he missed his supply ship. They decided at that point to build some crude ships, more like rafts, and that they would try to find their way back to new spain which is present day mexico. That was the first europeans that are well documented in this area. The next person to try it was her unanimous hernando desot to. The stpaniards come in. The appalatchee begin to approach the spanish about an interest in christianity. They ask for some priests to be sent to them. This is the early part of the 17th century. Eventually priests do come to minister to them. Now whether this is about becoming more secure militarily to protect themselves from the surrounding other native American Culture groups or not, not really sure about, but that would have been a motivator, but in any event by 1656 there had been an agreement between them and the spanish friars to establish what would become san luis in the western capital of florida. We have the Eastern Capital in st. Augustine and we have the second largest mission established here on this hillside. Only three miles from the modern capital we have the capital of west florida. This mission was established, one, for mutual protection. Two, there was a need in st. Augustine for food. St. Augustine was reliant on a is fair amount of exported food. The soil is very poor there and sandy. The spanish who wound up living in st. Augustine were not inclined to be farmers and they needed a reliable source of food. There were croplands around the site as far as you could see. This was the food base, the breadbasket of the early colonial effort. For the spanish, it was important from that standpoint and also that there was a fortified outpost halfway between one end of the royal road that connects pensacola with the port of st. Augustine. This was essentially midway. So it also provided that Security Link as well in the ultimately failing efforts of the spanish to secure their borderlands. With the establishment of the mission and on this site and this village in 1656, it continued on until it was burned down in july of 1704 in anticipation that it might be attacked by a column 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 then potentially 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 at Mission San Luis is really the center of town. All the buildings are organized around this plaza. Now there are the three main ingredients of the life of the village. The Council House and the native americans in their continuing heritage and custom, diametrically opposed across the plaza is the catholic religious complex. The reason in many ways why this particular spot was organized. So here they are sort of facing off each other door to door, and at the same time, to me, their positions reflect some Mutual Respect that each honored the traditions of the other. Visitors to Mission San Luis will often speak about the Council House. It is so impressive. This was the center of life. Their governance met to consider complaints from various villagers, one against another. Every village is going to have them. The law was pretty much intact, although the spanish law over time became more often referred to. But the chief and the subchiefs would meet along with other elders of the tribe to hear the various issues of the day to make decisions. It was the place of celebration. It was the community center. People would come in. And there were certain celebrations that perhaps followed a seasonal cycle, for instance, that would be celebrated here among the entire village and particularly among the tribe. And its just awe inspiring to walk into the volume of that space and to look up at the sky. And the occasional hawk or vulture that drifts across and just speculate what it must have been like in the day when it was part of this community. The church would have religious pictures of saints and scenes and so on because these are not literate people. They cant read the texts, they dont have access to printed religious books and the bible. So these are meant to educate them. The priests would use them to tell the stories of the gospel and so on through the paintings that you would see on the walls. There was probably a somewhat elaborate alter or alter piece, a screen. We really havent been able to identify that well. We do know that it was somewhat sumptuous because there is a very good inventory of what the priests collected and packed back up in the ox carts and took out of here back to st. Augustine. One of the things they left and were still looking for is the mission bell. We found a piece. We know they buried it. We just have not been able to find it. But somewhere here near the church, we presume, the ancient mission bell is yet to be discovered. Mission san luis campus is now consolidated the state of florida archaeology collections. They are here for visitors to be able to see the archaeological representations, the tangible things that represents this colonial period of florida and on up to modern time. We have a modern Archaeology Lab where we have a staff of archaeologists who are now 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 tangible items recovered to learn how rich the heritage is here, how it evolved over time. You know, history is largely written by the victors. And American History is largely portrayed through english eyes. Yet, spain and hispanic culture are so much an integral part of what we call the borderlands, the sunshine states run across the United States like a belt. Yet, that part of history is a great mystery to people. Our population depended on it swinging back. Increasingly, there are many, many more people in our population who are of hispanic origin and this is their heritage in the western hemisphere. We are presently here at the carmel mission, otherwise known in the spanish period as san carlos. This is a site that was established in 1772 as part of the colonization of the central coast. Its original founding date was 1770 after which the site moved. The initial missionization of what we call upper california began in 1769 with the establishment of san diego mission. That particular site was not the prime objective, however. In fact, it was monterey because it was centrally located. As a result, we get a joint military and religious expedition known as the sacred expedition. The commander was accompanied by the friar who came to monterey bay to establish the first site. At mont re in june of 1770. He was born and raised in a small community, a place that had been overrun and conquered by various groups, including the muslims. When you visit the site, its surrounded by massive military bastians extending all the way back to the roman conquest. One would argue that there was a very conservative trend in as far as catholic religious beliefs there which he was inspired to bring to the americas. It was one of the key tenants was that the evangelization of gentiles in other words people not christian should be ones live devotion. Father serra devoted himself to that. In 1749 he boarded a ship for mexico, arrived in new spain from about the 1730s, 1740s, spain was being transformed by enlightenment ideologies. This notion of the enlightenment which we continue to eszapouse which is central to our constitution here in the United States, is that all men are created equal. But slavery was condoned during that. The indian wars were condoned under that. So things were not quite equal. When we look at the missions, we had the military espousing this enlightenment ideology, whereas 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 releasing native people from the missions so they could be exploited by outsiders was one of the defaults of that. He knew that so he sought to keep them out of contact with other european settlers. So they were tasked with essentially evangelizing. The franciscans objective was bringing indigenous communities into the fold, into the church, into the worship of christ. The way they did that was by introducing skill sets familiar with the church, including music, reading, agriculture, the liturgy, et cetera. All these things were new imports to the region and he was zealous about that particular effort. These sites did not grow up overnight. They were usually the result of decades of work. He looked in estate, look at the nice buildings. Well, i have documentation showing that he lived in basically mud structures with mud roofs. I have a letter where he complains about the roof living like a seive. Gradually we see the buildout of more substantial structures. This site alone had ultimately seven different churches. The first five were insubstantial. Ive excavated one so i know that for a fact. Ultimately father serra built an adobe church. He died shortly there after. He was buried in that church. That church was demolished the build the church behind us. When it comes to abuses, the primary allegation has much to do with the fact that he worked within a system which condoned Corporal Punishment. What is Corporal Punishment . That is the use of whips, sticks or other devices in order to punish individuals who had transgressed against the community or the commission. So that did occur. One of the misunderstanding is that it was the father who was doing this. He could order it done, but all Corporal Punishment, all administration within the Mission Sites were conducted by native people who were selected by their own communities either to mete out punishment or to basically determine and administer resources distributed within the communities of the missions. Father serra himself is never documented to have laid hand on any individual. He still ordered it, yes. That was a fact. But it was an acceptable form of punishment applied to Indigenous Peoples as well as spaniards and other europeans. In fact, at the presidio soldiers were shot for things that we will think were minor. That was the way things were done in that time. The reality is that those same kinds of procedures occurred within much of American History until relatively recently. So if serras to be condemned for working within that system, clearly theres condemnations to go around all around. Now you had two competing groups. You have those who believe that father serra was not worthy of condemnation. And those that felt he had lived 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 serra would be cannonized and that it would happen on september 23rd. Well, right about that time, i was interviewed by the Los Angeles Times for a story about father serra and the missions here and my work in the missions. That then launched a series of involvements. So i was involved with the cannonization as one of the scholars who was invited to rome to speak. While there, i spoke with three other scholars, monsignor weber, who has written for some time about father serra. Then rosemary and robert sancowitz. We gave an overview and the strengths and the merits of the cannonization. The media entered the picture. We dealt with that. About two days later we participated in the second half in which vatican scholars and friars and others were instrumental and we then conducted mass with the pope. That was an incredible experience. I was kind of on the ground floor to see a lot of that. At the same time i was aware that as i was there testifying as to the merits, there were people in california who were less than happy about it. What ive seen is that there has been a significant amount of misrepresentation and even hate speech related to father serra, the Catholic Church and the hispanic catholic tradition. Its been my objective to address those characterizations. Im not going to minimize what happened as a result of european colonial intervention in this region. Clearly it was catastrophic on many levels. But there were dimensions that allowed native people to survive not the spanish era but the mexican era and ultimately the american period. It was in 1846 through 1848 when Americans First entered monterey that the first california governor basically ordered the extermination of the california indian. He actually put taxpayer money behind that effort to the extent that within 12 years a population documented to have consisted of at least 150,000 native peoples in california at american contact dwindled to less than 30,000. Over 120,000 people have been documented 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 have conflated the atrocities of that early american people, the abuses of the mexican era with the shortfalls and the miss givings of the Spanish Colonial period and they blamed it all on father serra. I think he has truly gotten a bum rap. The hate speech 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, in fact all the way down to florida, as part of a legitimate American History. These are founding Communities Just like the british communities of the east are construed as founding communities. Even jamestown was left out of many American History books because it was in the south. At one point after the civil war, jamestown was written out of the narrative and the pilgrims took that place. So the narrative changed. It became freedom from religious persecution versus a group of brits coming in and founding a military settlement and that becoming a disaster. Thats now been reincluded in our histories by the work of archaeologists. By the same token, aol gists and historians are rewriting the history of these Mission Sites such that we now recognize them as those very traditions under the auspices of franciscan friars that introduced many of the technologies that we today take for granted, including agriculture. Stock raising, or the Wine Industry and mall of these are direct by product of the introductions made. The reality is to leave this dimension of the history out leaves us with no explanation why these massive sites exist which were in effect american inian communities under the tutelage of francisan friars. Welcome to moundville archaeological park. In its hey day moundville 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 on the site. And this mound would have had the house of one of the clan chiefs on top of it. When people first entered and started to build this city, there were valleys and ridges that dotted all around the area. Initially hills would have been topped and the dirt poured in to level out the Central Plaza along the mound. And then the mounds were erected. Recent research has told us that these mounds were built in a little bit less than 100 years. Moundville archaeological park is the second largest mississippi 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 of the capital of the culture, because it falls in between two zones. To the north of auus, the Fall Line Hills start and to the south of us we start getting into the coastal plain. As these regions change, there are a lot of different resources that occur in each of these zones. By sort of straddling the two zones they have 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 in the river. It could have been built atop this bluff 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 100 year flood mark. Moundville was involved in what we call full scale corn agriculture. Thousands and thousands of acres of corn are grown down on the first terraces and river bottoms along the river. There are probably between 3,000 5,000 people that occupied the site while it was being built. But there was probably another 50,000 people that lived up and down the river valley in small farming hamlets. A portion of the corn they grew would come to the moundville site as taxes on an annual or perhaps more frequent basis. There are about 300 acres in moundville archaeological park and the remains of about 30 flat top mounds that are arranged in a rectangle around a large Central Plaza. The corners 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 ranking of different clans within this political system. The highest ranking ruler would have occupied the top of mound b. Mound b would have been almost like a welcoming place as people came up from the river, traveled through the ravines and arrived at the city of moundville. Here they would have paid their tribute payment, usually in the form of corn or other foodstuffs, perhaps in some Raw Materials that came as far away as the gulf of mexico or the michigan area. The mounds represent the relative ranks of the different clans that occupied this site. Northern, central most portion, the highest ranking ruler, as you go east and west would have been your second highest ranking rulers. The southern end of the site would have been the lowest ranking clans. We base this on the amount of dirt in the mounds. We also base it on a drawing that was down by frank speck, an anthropologist in the late 1700s of a hunting camp that was laid out approximately in this fashion. The third thing we base this on is the way the site was abandoned. It was abandoned from the southern end and then the final occupation of the side was mound b. Late in the history there was a Council House that was on the back of mound v and we think that might have been one of the last structures that was utilized at moundville. We are standing at mount b. This is the largest in alabama. It contains about 112 cube bick yards of dirt. 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 size of them were initially built with sod blocks which were then filled in with clay. This would give a lot more stability to the structure as 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 resemble a layer cake. Were looking at mound v which is the long low platform mound behind mound b. Behind the picnic tables are the remains of an earth lodge which was partially excavated in 1999. This was a semi sub terrainian structure with entrance tunnels being dug along the east west access. 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, and one of the really interesting things is that when this structure was built as these large posts were being put down, 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 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 archaeologists do research is to do what we call remote sensing. And there are several different ways to do that. Groundpenetrating radar is one way. Magazine they o himter readings. There is something called lidar that show what we call micro topography which could be changes in the elevation of soils for as much as just a couple of millimeters. All of these things can be put together to give us a better idea of what is underneath the ground before we ever start to excavate it. Weve come inside the Jones Archeological Museum in moundville. We have made this portion of the exhibit to resemble bell what the interior and exterior of a chiefs house might have looked like that sat on top of one of the mounds out here. The Different Things that you see recreate indeed this scene, the actual artifacts, are on display behind us. We call them the crown jewels of moundville, because theyre just so incredible. Some of these pieces of work. And what we wanted visitors to be able to see is how incredible these things looked 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 a coarser grade to grind it down, and then finally being polished another artifact that we find to be very interesting is this limestone pipe of a supernatural cat. And a story talks about the underwater panther who lives below the water, and his tail whips around and causes whirlpools. And so if you get in the water where an underwater panther is, it will pull you down into the underworld. The limestone comes from the vicksburg, mississippi, area. And the cliffs from where the limestone came from, one section of those cliffs is painted with a mural that has symbols that are associated with this cat monster or this underwater panther. Its interesting to note in the Mississippi River below where these murals had been painted on the cliffs there are whirlpools. As we are redenying 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 chiefdoms. We think a Major Alliance was made with a chiefdom that was around the memphis area, perhaps over into arkansas. Archaeologists designate this as the middle south. The scene we have behind us here is of a bride that is coming from around the memphis area, and she is about to meet and marry the next ruler for the moundville chiefdom. She doesnt speak the language here. She has never met the people that live here at moundville. And so its very likely that she brought an entourage of people with her. As a noble woman she would have had servants, perhaps musicians and different artists. And one of the links that 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 style 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 city 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 past. When people started settling here in the 1700s, not much remained of the mississippi in 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 site show how powerful the rulers of this prehistoric community were. This is the home of the mormon 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 bowery type building. Very rustic. And they asked for a choir to perform. But it was in 1849 that welch pioneers came to the valley, ask they sang in fourpart harmony. They sang in welsh. And thats when president Brigham Young really decided, you need to be the nucleus of a great choir. So it really started 1847, 1849. They used to sing in a building over on the square that was just a temporary building, but they called it the 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 things they first noticed is that imposing instrument thats behind me, the organ. Built 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 it makes a great picture. Whenever you see a photograph of the choir, this organ is there in the center of the photograph, and has been accompanying the choir since the organ 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 the oldest thing inside of the tabernacle is this organ case. So these 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 a lot of history in this organ case and in the building. The sound of the tabernacle organ is really unique. This instrument most the of the pipes were built by the Skinner Organ Company in 1948, and it was considered their magnum opus, 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. Part of it is the room itself. This domed ceiling does a remarkable job of projecting even the softest sound from the organ with great clarity to the back of the room. So the sound just envelopes you. Its like a warm bath when you hear this organ play. As you can imagine, when youre accompanying a choir this large, and this welltrained and this passionate about what theyre doing, its a hairraising experience every time. Whenever i sit on this bench and i hear those voices, its this huge wall of sound just going over me, and then going out into the room. And its still electrifying. Ive been accompanying the choir for i think 23 years now. And i still im still thrilled, as much as i was the first time i heard them. Much as i was 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 guttural voice. But thshe 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 i would like to hear your famous organ play. And so the organist came over and he played come come ye saints, a hymn strongly identified to the church and the president placed her hand on the wood of the case, and a person said that 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 pioneers sang as they came across the plains. Theres something unique about this choir that comes across to audiences. And i think its a combination of things. Its not just the size of the choir. Its not just how welltrained they are and wellrehearsed and how professional they are. But i think its their sincerity about their message. And when they turned to the audience at the end of any performance or the broadcast singing 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 theyre going through in their families, and i know theyre 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 jesus christ of latter day saints, and his people considered him a prophet of god. He was living in upstate new york in a Little Community called mendon, not far from the area where joseph smith was living at the time. So when the first missionaries went out carrying the book of mormon and preaching this new religion, one of the first places they went was to mendon. They talked to brighams brotherinlaw, and brigham was introduced to it 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 latter day saints. Once Brigham Young joined the church, he was a fully devoted member. Thats something you have to understand about Brigham Young. When he committed to something, he committed wholeheartedly. So he became a very effective missionary early on. And he took many small roles, and responsibilities. And when joseph smith revealed the office of a quorum of the 12 apostles, Brigham Young was one of the men selected. Then he took on this Important Role of being a missionary, of testifying for christ, and in many ways, helping to lead the church. And in illinois, that quorum of apostles became more and more important in the leadership of the church. And when joseph smith died, Brigham Young was president of that quorum 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 a very confusing time. And they werent even sure 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 prestood that is needed to lead this church, and we are going to take his 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 youre going on a track, hes at the forefront. And if you have to dig out of a mud hole, hes the first one there with a shovel. And that engendered a great deal of respect and love among people. He was just 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, he was also an individual who had a deep, spiritual core to him. And there were a number of people when he spoke at a very highly contested meeting who said, as he was speaking, he started to look like joseph smith. And they felt that that was a sign that a mantle of leadership had fallen on Brigham Youngs shoulders. In 1847, december of 1847, Brigham Young was sustained. That means he was proposed by the quorum of the 12 apostles and membership of the church voted to sustain him as president of the church. In 1847, Brigham Young led a group of 143 men, 3 women and 2 children to the Salt Lake Valley. That group was sort of a vanguard. They were paving the way, they were 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 some crops planted, Brigham Young and many of the men turned around and went back to the missouri river, because there were approximately 11,000, 12,000 people who were still waiting there to come. And so he went back to help organize the rest of this massive migration, which is going to come more than 1,000 miles to the Salt Lake Valley. The ultimate goal in settling the Salt Lake Valley, or all of the utah territory at the time, was to establish what the latter day saints referred to as zion. This was 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 away from others to lay out their towns in this ordered system that joseph smith had established that we called a city of zion, where the streets are uniform. Its laid out according to cardinal points of the compass with the spiritual core at the heart of that community. So they were really about trying to build the kingdom of god on earth. He was appointed governor by fillmore, president of the United States. So that is juwas an important h given to him. One of the challenges in the territorial government is that while you have you might have a local person be a governor or be in a few key a few positions, most of the territorial 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 treasurer got here, and so he was spending the money for the treasury. And all of these conflicts started to arise. If you were to say, what are the real kind of challenges in Brigham Youngs personality, i think one of them is that he was very plainspoken. He said exactly what he thought. Even if it was very abrasive. And he wasnt afraid of 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 at the time, to put down what they perceived was the mormon rebellion. And so the army came into the Salt Lake Valley. They were prepared at the time, if the army attacked, that they were just going to burn their houses. Most of the people had left the Salt Lake Valley, and there was actually a man standing in front of this house ready to burn it to the ground if anything should go wrong. But it didnt. The army passed through peacefully. They set up a fort south of Salt Lake City, and Brigham Young was relieved of his duties as governor. One of the issues the federal government was concerned about was this report of plural marriage in utah, or polygamy as its more widely known. And that was disturbing to many people. Also, the mormon tendency towards communal practices and controlling local politics. There was there were no Political Parties here, or there was one political party. And it was all a part of the church government. Brigham young is the governor and all the other Church Leaders had roles. And so thats very concerning to the federal government. Brigham young was probably one of the most is probably most wellknown for the fact that he practiced polygamy. It was a doctrine 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 hearse carrying a body to the cemetery. And he wished he were in the coffin. That was his initial reaction to this. But over time, he came to accept that doctrine, and practiced it and became one of the most widely known practitioners of that doctrine. He had 55 he was coed to 55 wives total and to explain that, you have to understand the mormon concept of sealing, which is that people can be sealed for married for this life, but if you are sealed, you can also be sealed for eternity. Another option is just to be sealed for eternity. And that means that that marriage will continue into the next life. So many of the women Brigham Young were married to were it was just a matter of women wanting to be married to him for eternity, and not for life. So how many wives did Brigham Young have in his household . He was married twice monogamously. 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 house hold. The family sometimes says 27. 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, he is constantly encouraging and sometimes berating people to live better lives, to give up sin, to get on their knees and repent. Theres we dont have a lot of stories about bringing ygham as a father. There are some. Two daughters wrote books about him. But another daughter told a story about how she was out in the stable with her father, and a hired 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 left that there. And then he stomped in the house, and she just followed along as a little girl following her father, and he went in his bedroom and slammed the door. And she could hear him saying, brigham, get on your knees and repent get on your knees now so seeing those inner glimpses from time to time of Brigham Young helps you get a sense of how important he felt personal behavior was, and how much he 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 declining for a number of years. He suffered severely from rheumatism. At one point he had to have all of his teeth pulled. He wore dentures. In his final illness some people say it was an intestinal thing. Some people said appendicitis. Some people say other things. There is no real surety of what it was that 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 comfy comfortable. He wanted a pillow under his head. He didnt want his wives or any of his children to wear black. He gave strict instructions, no black, because this was to be a joyful event. He was finally going home to his heavenly home. There was a grand funeral held in the salt lake tabernacle, be and then his body was carried up the street on the shoulders of his workmen to the Small Cemetery on his own estate where he lies buried still today. Brigham young remains one of the most influential people in American History. Because of his vision for what could be built here in the American West. More or almost 400 mormon settlements in not only utah, but idaho, nevada, california, arizona. They spread far and wide, they build important infrastructure, and he had that vision that brought tens of thousands of people here to the American West to establish these mormon communities, and to build a society that was striving to be as christian as they could possibly be. As they could possibly be. Youre looking at a photograph of will ford woodruff, the fourth president of the church of jesus christ of latter day saints. And arguably, the most important historian of its first century. Wofford wood roof was a very good journal keeper. He kept journals from 1933, and continued keeping them up until his death in 1898. This is his very first journal and it shows you how meticulous he was in his journalkeeping. He would spend as much as an hour a day writing in his journal, and for very important events, he would add a little bit of decoration. Here, for example, is the entry for his marriage date. As you can see here, hes decorated it with lots of fill i agrees 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. A table for 1837 summarizing his life during that time period. It essentially tells how many meetings he had, how many miles he traveled, how many letters he wrote. Its a very meticulous, statistical tabulation of the most important events that occurred in his life during that oneyear time period. I blessed two children. I wrote 30 letters. I received 13 letters. Well, he kept up this kind of journalkeeping his entire life in the church. From 1833 until 1898, a period of 65 years. And some of the entries are very poignant. He lived in the city of navu with the founder of the church of jesus christ, latter day saints, joseph smith. He was there after Joseph Smiths death in 1844, and in 1846, the church completed the temple that was begun under Joseph Smiths direction before his death. This temple, to which he and other latter day saints had devoted an enormous amount of time and money and effort, became a symbol for them of the great sacrifices that they had given. So when the people of illinois drove out the latter day saints in 1846, Wofford Woodruff made an entry in his journal. And he wrote, i looked upon the temple and city of navu 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 latter day saints is that 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. Latter day saints value families highly and believe that they can be for eternity and that temples are the places where the ceremonies are performed that make linkage together for eternity possible. So leaving a temple was leaving a place of great sacredness to latter day saints. Now in the case of Wofford Woodruff, he crossed iowa and 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 his full satisfaction in the appearance of the valley as a resting place for the saints. They had been driven from place to place, and at last, they thought, here was a place where they could have freedom of religion and peace. Wofford woodruff says here, while we contemplated that in not many years the house of god would essentially be built here in this valley, and what they call the tops of the mountains. So having left their temple in navu, the moment they entered the Salt Lake Valley, theyre already contemplating that in that valley will be built the salt lake temple. Brigham young and Wofford Woodruff arrived in the Salt Lake Valley on july the 24th, 1847. And that was a saturday. On sunday, they paused to worship. On monday, they climbed a 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. And 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. Wofford woodruff was there on that occasion, he 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 began construction on that temple, and it took them 40 years to complete. In the meantime, the peculiar form of marriage practiced by latter day saints, what Common People call polygamy, which which latter day saints call plural marriage, became an object ofder rigs across the country. And in 1862, a federal law was passed prohibiting this kind of marriage. The latter day saints ignored the law, largely because it wasnt enforced, and because they believed that the law was unconstitutional. That it violated their civil rights. Finally, 20 years later, the pressure to discontinue plural marriage increased with the passage of another law in 1882, be and then an even tougher law in 1887. Combined with those laws were Supreme Court decisions essentially 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 Wofford 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 25th, 1890, he recorded in red ink official declaration. And whenever he put anything in red ink, it meant it was a title, something very important. So official declaration. And 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, the most important language, was this language down here thats in fine print, which basically says, i hereby declare my intention to submit to those laws, meaning the laws that had been passed and found constitutional, 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 then and a period of, oh, 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 havent practiced plural marriage for generations. And, in fact, not only is polygamy prohibited in the church, but anybody found practicing polygamy is ex communicated from the church. That decision to choose the preservation of the temples, and thats really what drove this Wofford Woodruff 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 issuing this manifesto, he and the members of the church were able to complete the salt lake temple. And on april the 6th, 1892, when they finished the exterior, they had a ceremony in which they put the angel statue on the top over on to the capstone. And in his journal, Wofford Woodruff records that event under the date of april 6th, 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 its high pedestal using an electronic switch. It was presided over by president wilson woodruff. It was judged there was 50,000 on the temple grounds. And so this was a huge public event, the largest public event in the history of utah to that point. So a year later, april the 6th, 1893, they completed the temple and dedicated it. And from that time to the present, its undergone a number of remodelings, but the exterior that you see in this 1892 photograph is essentially the exterior that you see today. This is a photograph of woodruff and his wife. He was a man who had piercing eyes. All the photographs show eyes of a man who seemed to be able to look through people. But he was a very gentle man. In addition to being the fourth president of the church of jesus christ of latter day saints, willford woodruff really was in many ways the most important historian for that century. He was the most important historian, i believe, because he experienced many of the most important events of the churchs history. From its early days and its persecutions in missouri and illinois, through crossing the plains with Brigham Young 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 be able to plum deep into these events, because we had someone there who was a witness who recorded his experience in a journal. [ bell ringing ] Santa Barbara mission is the tenth of a chain of 21 missions built by the franciscans 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 at san diego, Santa Barbara, monterey and san francisco. And between them, schools in spanish culture, which were missions. The 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. If the only mission in 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 shumash indians came from the area from malibu, just north of los angeles, all the way up to San Luis Obispo, south of monterey county. And so one of the largest groups in california, and they inhabited the area from as i said, malibu to San Luis Obispo and from the Channel Islands off the coast inland to current whats now curran county. You know when they established this mission, they were pretty good relationships going on with the shumash people. That deteriorated over time, as the populations dwindled due to massive disease incursions, and more and more restrictions came from the spanish and later mexican governments. But along the way in the beginning, the shumash were very, very welcoming. They enjoyed trade. The spanish note in all of their early diaries that the shumash people were manufacturers of the most beautiful baskets, stone tools, everything that they produced seemed to be highquality. And the spanish population was extremely impressed with the quality of the material culture the shumash people. As time went on, and some about half, probably, of the shumash came into the mission system, there was some discontent. And it grew partly because there was Huge Population loss due to disease, and because there was 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 shumash and were problematic to them. They were being cut off from many of their hunting and gathering places. And eventually in the mexican period in 1824, we see the shumash revolt in whats just about the largest indian revolt in hispanic california. I think the spanish wanted to control the Santa Barbara channel, and they actually put more missions among the shumash than any other group in california. Theres five missions in shumash territory. San juan, ventura, laparisma and San Luis Obispo. And the idea was to control the central part of the coast, which shipping would need in order to go from north to south, south to north and expand in the territory. So it gave them a good deal of control of sea traffic, which is what they wanted to do. And control the middle of california. In the mission we have an Outdoor Museum, as well as the interior museum rooms. And were in this Outdoor Museum lahuerta right now. In the small section where were standing, which features plants that were used by the shumash indians in their world, in their culture, and produced the foods, the basketry 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 agriculture in california. And all those plants were brought here between 1769 and 1830s. And represent a crosssection from across the pacific from north and south america and from europe and asia. So those plants were brought cutting seeds and so on by the spanish, who then gave them to the shumash 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 licaliph oaks, all of which produced wonderful acorns, the staple food of california indians. Ground up and leeched to remove the tannin acids from them. They become a very edible and nutritious meal. And the shumash were hunters and gatherers, and they were maritime people, so lots of fish, lots of acorns. There is a really nutritious diet they had before the spanish ever showed up with agriculture. The garden below us features the diet that the shumash change into in missions. And the things they learned to grow successfully. And you can see in the distance there, the banana grove. There were bananas growing, we know, at two missions. San ventura and Santa Barbara. They were 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 garden is from clones and cuttings of original plants gathered throughout the state to become a mother bed for California Mission plants. Were kind 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. The 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 were down in the spanish period part of la huerta garden. And you can see next to me the grapes. Theyre just getting their autumn look. Its january, but weve had a long drought, so theyre only just catching on that 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 Santa Barbara in the 1790s. The grapes were really important. Missionaries always wanted to have a church service, which would include communion and bread and wine. So you need to make wine, you need to have the grape. So they introduced grapes, and they introduced son orran wheat which grows in a dry climate and, be of course, olives, because their diet is a mediterranean diet, was very heavily dependent on olive oil, and oils were also used in countriesims that were used in blessings at funerals and so on. So this is an early olive taken from a cutting from a halama, which is the la parisima mission from the late 1700s. Down at the very end is one from general vallejos garden in northern california. Theyre 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. Were standing next to a typical mission here, a fence. Fencing was made out of cactus. This is a prickly pear version that produces three things that are really useful. It produces fruit. The fruit is delicious, it makes wonderful drinks, as well. So the prickly pear fruit is just fabulous. And then opalis, the new pads, you can cut them up and fry them up with your breakfast eggs. Theyre terrific. And then its also producing the bugs that are on it. These guys produce a red dye i dont want to put my finger in it, because its going to get me all red and messy. But when you break open this, you get down to their little red smear there. If you put this on a piece of paper, its going to come up a brilliant red. And this was used to dye fabric. And the bright red color came from the bug. So they would scrape them off the cactus and produce the dye for the fabrics they were weaving. So you get clothes dye and all kinds 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 the sheep and Everything Else out of your fields and protect the crops. What we really need to recognize is the shumash are responsible for agricultures and industry in california. People dont usually give them credit for that. But certainly, the local indians are who made a success out of this agriculture. Ipd yndians aa success out of this were standing on observe active hill on the campus of the university of wisconsin in madison. Right next to two effigy mounds on campus. Madison is very lucky. It has more effigy mounds than any other city in the United States. So were approaching chamberlain rock, which is a glacial erratic moved to the top of the hill from the lakeshore just a short distance below us. And coming up on the wing tip of a bird effigy mound. Built here around 1,000 years ago. Effigy mounding are very difficult to photograph. Theyre quite shy. Every time they see a camera, they sink down into the earth, and hide themselves. Theyre not very spectacular prominent earth works, but theyre very special. The wing tip extends towards us. The head is in the far distance near the sidewalk and fence by the building. The body comes down the hill towards the lakeshore, and then the other wing is just out of sight on the other side of the body of the mound. Were looking at the bird effigy from a slightly different perspective, standing at the head. The body is extending down the slope towards the lake in front of us. 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 shapes of urns or other architectural things today. Not everyone will get a mound. We have graves and sets of human remains, cremation sometimes, sometimes full burials from the same time period. And there is no indication that a mound was ever built. And some folks got mounds, but had to share them. Some folks got mounds that werent effigies. They were just very simple domeshaped construction. So there does seem to be some division in the effigy Builder Society but were not clear what that division is yet. Students studying the item that are beginning to suspect it may be a social difference. The people buried in the mounds have a little worse nutrition. Theyre a little more likely to have suffered an accident. And, be again, morley to have to share their mound with fellow community members. And it may be that theyre just higher ranking. They may be religious leaders. They may be political leaders. I wish we could ask them. That would be wonderful. We really know nothing about whats under these mounds. Neither one has ever been excavated. And like all the mounds in wisconsin, they are protected by state law. You cannot dig into a mound any more. So the time when archaeologists would excavate a mound or amateur person would excavate a mound, thats over. We have to rely on older literature. And based on that, i would guess there is a single grave in this bird effigy, holding an adult, a child, male or female. That we dont know. The mounds were built between 750 a. D. And around 1200 a. D. By a group that we call the effigy mound culture. Effigy 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 just a spectacular people. They built these monumental sculptures for their dead, and have changed the landscape permanently, so that we cannot forget them. They built these onebasketload of earth at a time, taking the topsoil from around the area. There was 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 heal quickly, and erase the damage they had done to make the mound. The madison area is an extremely rich environment. We have a concentration of several large lakes surrounded by a productive marshes that would have been home to flocks of water fowl, geese, ducks, plants like wild rice and some edible roots. This would have been a wonderful place to live, very rich in resources. And a place with enough shelter to see them through the winter. The presence of high hills like were 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 theres a religious and ceremonial significance to this place, as well. The mounds are located in wisconsin and surrounding states. We believe those are the centers of specific territories. The shapes of effigy mounds 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 around the madison area and probably between one territory and another from time to time. But this would have been their home base. The campus has more mounds than any other campus in the world, as far as im aware of. There are mounds out on picnic point, which is a very popular spot to just relax and look at the lake on the Northwest Side of campus. Theres also a group of mounds, including a goose effigy, very nice one, near the lakeshore near the student auditorium. And there are other mounds in the universitys arboretum, just a short distance from us. So were walking on to a mound that is called a twotailed turtle. It not a turtle mound. That is a term applied to any effigy mound shown from above. So that you see all four limbs. Laid out kind of like a bear skin rug. The actual creature that seems to be represented is a spirit known as a water panther. And lake mendota, which you see down that direction, is in whochunk, home to one of the spirits, the lake mendota water spirit. The head of the spirit is up on top of the hill, just as the bird is. And the body extends down the slope as if its crawling up from the lake. We have one fourlimb extending towards us here. The behind limb extending this direction. And then the tail there were two tails that forked just below the hind limbs. One tail comes this way. The second one went towards the greenhouses, and took a right angle turn. It was actually a bent tail. And i wish, again, we knew why, because its the only twotailed effigy mound in ever recorded in wisconsin. Most just have the one tail. The culture has survived. The hochunk people ive spoken to and interacted with are quite proud of the mounds, and its not uncommon when auto visit a mound site like this to see there have been offerings left behind by todays native people. These are still very significant places to wisconsins tribal nations. And its their heritage. And were very lucky to be able to protect these places here in madison, so that they can be visited both by the descendents of the people who built the mounds and by the newcomers to the state. Ive been studying the effigy mounds for 15 years. And in that time, i have learned a lot and other researchers have learned a lot about the mounds and the 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, theyre 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. H just a little bit more. Today were at Petroglyph National Monument. Specifically were at the volcanos day use area, still located within albuquerque, new mexico. The volcanos area provides trails to five volcanos, and it looks out over the city of albuquerque, out towards the mountains. The volcanos are important, because they begin to tell the story, the geologic story. About 200,000 years ago, a fissure formed and hot molten lava poured out in a series of six volcanic eruptions, some spreading a couple miles to the east. As these eruptions took place, they flowed out over layers of soil that were here in the rio grand valley. And as these layers hardened, they hardened into salt. So what weve got here is 17long black ba salt boulders of which weve got over 24,000 petroglyphs. So while were here, the story of Petroglyph National Monument isnt just about a single petroglyph or petroglyph concentrations. It also includes the volcanic cones and the mesa top that spreads out towards albuquerque. The pueblo people would come up to the mesa top. We have evidence of them carrying water and 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 spiritual landscape thats important to most pueblo people. Were here at boca negara canyon, halfway along that 17milescartment. What we see here is a volcanic escartment, 113 feet tall. These black boulders once came from several sheet flows from the volcanos. Boca negara cannyon is the easiest place to see petroglyphs and visitors stop here first. This is one of the first petroglyphs people might see. Its a carving on to the rock. And pueblo people would use chisels and hammers to peck, abrade, insize and carve out the patina which varies from a gray to a light group to sometimes a red. Some people ask us how these petroglyphs were discovered. But for the pueblo indians, they have known about them since their creation most of these images from about 1200 to 1650. A few are older, done by spanish sheep herders out here as part of the land grants. In the 1970s, archaeologists came out to the west mesa and began to inventory these images. Later, interest in these grews and eventually it became a National Monument. To the pueblo people, they believe that the petroglyphs choose when and to whom to reveal themselves. Sometimes its the shadow. Sometimes its the glare. Sometimes its just the attitude and the sensitivity with which we look at these petroglyph images that reveal themselves. Sometimes telling people not to touch the petroglyphs is not enough. We know that nobody should touch the petroglyphs, but we do give people an opportunity to touch an artificial boulder that weve 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, a patina will form and thats whats meant to happen, but till then, we ask people not to touch these images. Petroglyph National Monument is one of the few National Park units thats owned and operated not solely by the National Park service. Petroglyph 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 trails, vandalism, the construction of roads through the monument, the expansion 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. 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 p 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 alca lynn. 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. 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. 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 eve aen 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 folk who is 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 for a 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. 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. Coeur d alene was given to us by the businessmen. We were good businessmen. It means sharp hearted, shrewd, real shrewd traders. They called us Coeur D Alenes 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 good will 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 theys 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 30 cases that adele bryce believes 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 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 air a y 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 one 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. 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. Shea had the foresight to appoint someone to succeed her. That was joseph meacham. Theyre both buried in the cemetery at the site. If you look at ann lee, she is never put on a pedestal. She is the founder. But if you look at her tombstone, its 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 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 or with worshipping harmony. Entire families sometimes would 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. 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. 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 this 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, others did 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 hite 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 colony out in mission chino in 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 billing a logging road up to the mountains, 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. He said it probably would have been like los angeles. 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. 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 the it is revealed in the scriptures, the bible. Thats the lens that we are looking through. Whether its science or math or education or whatever a person does in their life, its really 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 world renowned evangelist named bob jones sr. And it was really 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 always a strong breapreache. Very wellknown. He r 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 2500, to 2700 students from cleveland, tennessee and moved to greenville, South Carolina. And been here ever since. In 1983, Bob Jones University went all the way to the u. S. Supreme court on an issue of interrational dating here on campus. It was really an issue between bib bly cal conviction and public policy. 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 today. Because if there are people who have religious convictions about things and its in conflict with public 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 versus United States. This is no defense of the ban on interration interracial dating. It was wrong. It was racist. The school eventually recognizes that. But to understand it, you go back to the south after the civil war. The tragedies of what slavery was replaced 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, they passed what are known as antimessage nation laws, so part of the ugly side of segregation was i guess you could look at it as trying to keep families segregated. And so this was for white southerners after the civil war. Right on through the probably the 40s and 50s. Segregation was the reality. Again, that doesnt make it okay. Thats just the way it was. And so what you have is bob jones sr. And the jones family. They come from not just the south, but from the deep south. From alabama. You have the Civil Rights Movement starting and things begin to change and so integration is going to start taking 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 integrated student body and the administration 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 oldd worl represented by the antimisnation laws. The bans on interracial marriage. And the administration basically framed it as a religious liberty issue. And that was the argument that they made. Because by 1964, the Civil Rights Act had passed and the pressure was you can be the t and keep your Tax Exemption and so the irs just eventually yanked the tax d to get it back 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 iii basically had made the decision that having that rule in place was such a detriment to our Spiritual Ministry that it should be dropped. And that came on the heels of the South Carolina republican president ial primary. Between john mccain and george w. Bush. Lets welcome an extraordinary man who will be an exceptional candidate, george w. Bush and his wife, laura. George w. Bush had lost New Hampshire. To john mccain. And so South Carolina was sort of do or die. For george w. Bush. He decide d to move to texas an stay there and became an evangelical methodist. That was part of his 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 interracial dating. The political tactics of division and slander are not our values. They are they are corrupting influences on relation and politics and those who practice them in the name of religion or in the name of the Republican Party oar 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. The it was pretty painful to live through that. And i think within a week or so, dr. Bob iii decided that it did hurt the school and our Spiritual Ministry. So he drop ped 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 maybe paraphrasing here, but that we were too captive to our culture. Means ideally for christians and hopefully we take our faith very seriously and we want to transcend the world. And especially what weve considered to be evil in the world. And we simply didnt transcend what we should have. South carolina today is important in president ial elections because the sequence in the primaries. I mean its the big one right after New Hampshire. You have iowa, New Hampshire and then South Carolina. And those three states are different demographically and culturely. South carolina is perhaps the first place you can test your appeal to a southern audience. Typically more conservative. Not just for republicans. But for democrats. Democratic candidates. And how they appeal for example to africanamerican 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, how you know, sanders can be thinking how am i going to do with africanamericans and this is the first opportunity to gauge that. So its not just for republicans. But for other, the other parties as well. Politicians come to places like bob jones because i think some r consider us as the old, worn image of the bible belt and someone has said that we are not just the bible belt. We are the buckle. Of the bible belt. And so if you get attention here thank you, it is good to be back among friends. At Bob Jones University. Then it basically expands outward beyond just the campus itself. And there are obviously, theyre targeting the evangelical network vote, which is pretty well organized. I think what people misundersta 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 even if youre not identified specifically as an evangelical candidate, you can till get a percentage. You dont want them to be angry with you. So one way you do it is symbolically you visit liberty or you visit bob jones. Our candidates in the current president ial election cycle are urning. Ik its probably number one, dr. Pettit pettitte. Wants it to happen, which is i think appropriate and wise. And number two, the candidates want to come back. And they are willing to overcome any adverse reaction that there might be. But i think sense 2000, we basically have theres been some sort of redenlgts, i hope. That we could be acceptable to president ial candidates visiting when they come. This weekend on American History tv on cspan 3. Saturday at 8 00 p. M. Eastern on lectures in history. American university aaron bell privacy laws and federal surveillance of civil rights leaders. Heres the head of the intel operations, William Sullivan, shortly after the march on washington and writing the famous i have a droeam speech. We must mark him as the most dangerous negro in the history. Sunday u at 4 30 p. M. Eastern, former members of congress and vietnam war veterans reflect on Lessons Learned and ignored during the war. We learned the limits of military power. During the vietnam war. We learned that as a society, as a culturculture, that you cant an idea with a bullet. American history tv. This weekend only on cspan 3. Coming up, cspan cities tour focusing on religion. First, well take you to the Oldest Baptist Church congregation in providence, rhode island. It also includes a visit to a native American Cultural Center in alabama and christian sect in al bany, new york, which promots communal living and equality of the sexes. Roger williams was founder of rhode island. Founder of providence and also the founder of the first Baptist Church in america. He was born in london around 1603. Were not sure which because his birth records were burned up in the fire in 1666. Because he was a puritan and church was cracking down and putting these people in jail, he fled from grand. Arrived in boston in 1631. Roger williams believed the state had no role to play in religion. This is a radical idea. They had their own state supported churches. You had to go to church or theyd come and get you and fine you. Eventually, he was put on trial there and convicted of heresy and was going to be shipped back to england where we probably would have died. So before they could execute the order, he fled through the winter, around february of 1636 and walked down to the head waters of the nar gas et bay where he was taken in by his friends, the indians. He spent the rest of the winter over with the great the following spring when he found he was still in the land grant territory of plymouth and might be extradited, he crossed over the river into where we are now. And was greeted by his friends. He had gotten to know heez people and he traited with them and unlike almost everybody else, he learned their languages. They organized a town down here and in their first organizational meeting, they agreed they would abide by the majority rule of heads of households. Religion is not to be an issue for the government. And so they started a little town here. Its basically a farming and fishing village. Thats all it is. Very small. Small group of people. It has a few dozen within a year or so i suppose. But still really small place. Providence, in fact, remains a fairly small place until the 18th century. Williams founded the first ban active church in 1638. What was distinguishing about this, after all he was an ordained minister. A year before he began this Baptist Church he had been Holding Services at his house several times a week. We know that from the record. Today were at the Meeting House of the first Baptist Church of america. In fact, the church is 140 years older than this building. Though this building itself was built about 240 years ago. A long time ago. But this is a remarkable building in itself. Were told this is the largest surviving wooden building. There was no baptist Meeting House that looked like this before it was built. Every one before this in america or england was a small place, no steeple, no bells, no frills, no nothing. But when this was built it was had a bell and steeple and quite a magnificent place. It is elegant and simple. It reflects the architecture of the 18th century. And it also reflects the architecture of the 17th century. When you look around and you see the english pa laid yann architecture, the fluted columns, windows, it is all that architecture. But that is all superimposed over the 17th century plain new england Meeting House style. That is characterized by no stained glass, white walls, by the side doors. Now, the doors look funny now because there used to be an island that ran from side to side and a big center aisle. Thats how people came in those days. They would come in through the side doors. In order there be no hint of an altar. You notice Something Else too. When you look around there are no religious symbols in here. There are no crosses. Thats because the baptists came from the puritan tradition and they did not use crosses at all. It was another form of idolatry. They didnt have buildings until the end of the 17th century. This church is found indeed 1638 and didnt have a building until 1700. And it was a tiny, tiny little building when it was built. Very plain. It was not meant to show off any kind of vanity at all. This one does. This building were in now is really meant to be a showoff building. Williams would not like it because it is big and elegant. It has an ornament regarded as kind of a catholic instrument and one of the instruments of the devil somehow. So he probably wouldnt like it at all. He would be very much pleased by the fact that this church to this day holds true to his concept of separation of church and state but he wouldnt like the building. I think thats pretty clear. Roger williams lived out his life here in rhode island. Died between january and march of 1683. And in all those years he had played in many roles. He had gotten his first charter. He went with john clark to save that charter. And he was on the Town Councils and so on and so on. He was involved, deeply involved in the political and Economic Affairs of rhode island from the day he got here until basically the day he died. Providence can be proud that it has one distinction. Its the first place in modern history with separation of church and state. First separating religion from statehood. Thats what williams did. We struggled on from that day to this. But its interesting to me that the bill of rights in the First Amendment has two closets relating to religion. Those two clauses embrace Roger Williamss concept. No establishment and free exercise of religion. In some sense, thats what rhode island, providence and rhode island have contributed to the nation at large. He was one of the four signers for the colony of maryland. He was the only Roman Catholic signer. His family came here in 1706 when this became the capital city. And this was the place where they made their fortune. The story of how the carrolls came to america an their saga through 1 50 years in the early part of our nations history is a terrific story. They were immigrants like everybody who came to america. The first Charles Carroll here was known as Charles Carroll the settler. He comes from ireland in 1688 and hes pinted as the attorney general for the colony. Unfortunately, hes a catholic and the glorious revolution of 1688 made them not the favorite people f the folks in power. So he loses his job. Pretty much as soon as he steps foot here in the new world. He comes to annapolis in 1706 and starts to acquire property here. One plot at a time. And finally, amasses a rath e large holding here. His son, Charles Carroll carroll of annapolis, is is so named because this was where he spent most of his life and this is the home he built. He starts to build this house in 1721, the year after his father dies. Its considered the largest home in annapolis at the time. It was a massive brick structure. When most of the houses here were built of wood. And it was first of the georgian built here in 1721. Charles carroll of annapolis took the fortune his father started and expanded it. He was an early industrialist. Most people think of the fortunes in this period as being in land an agriculture. Certainly, the carrolls had a lot of that. He was also fntier. He made a good hefty portion of his fortune by lehning money to others and making sure they paid it back. He was also an early investor in the baltimore ironworks and was very interested many mercantile and that sort of thing. So hes here and its in this house in 1737 that the third Charles Carroll is born in september. Known as Charles Carroll of carlt carlton. He comes from a large piece of property his father gives him. Why hes known as of carrollton or the signer. Annapolis they settleded because it was the capital of kocolony. This is where power was and the carrolls understood that and wanted to be part of the community here. Why they picked this is for two reasons. The water. In early 18th century, water was the most efficient way to move goods and people. It was way easier and more economical the to move by walter than by land. So they wanted waterfront property. The second thing is in when this city was laid out in 1696, this was the side that had the market house, the square and this is where the prominent people lived. This side of duke of gluseoster. When the first carroll bought the house, there was a simple structure. Probably 36 feet. In length. The only structure here. He expands that and eventually, moves there and is known as the settlers house. When he dies, his son builds this house. Its built as a two to three story brick structure. Two from the street, three from the waterfront, the waterfront is the more impoegz side and where guests often arrived via water. Charlie was sent away first to philanders as it was known at the time. Then to england because in the carrolls opinion, it was best education available. In addition, it was a catholic education. Again, their faith and education were intertwined. Couldnt imagine one without the other. So it was incredibly important to papa to send his heir, his ond child, to have a Roman Catholic education at the very best institutions and that was in europe. So charlie was sent at the age of 11 and he does not return. Thats 1748. And he returns in 1765, i believe. Charlies education while he was in europe was a classic education. It was latin and greek and finance and arithmetic and geometry and french and poetry and music. He was educated to be a gentleman of the first order in the 18th century. When charlie returns from europe, he moves into this house. And he takes his rightful place as his fathers heir and begins to work in the society in which he now is is. In the annapolis society and in the political society. He marries his cousin. Not the first love of his life, but she is a word of his father and living here in the house and they mary and have fairly successful marriage. They have many children and he begins to take up as i said, the reigns of his fathers fortune. When charlie comes home, from europe, the colony is starting to move at a certain direction. And theres tension and theres a, a loyalist contingent with the governor and theres the patriotic contingent. And it is the arguments that charlie makes that carrollton makes in a series of letters, public letters. He is noknown as First Citizen d he is argue thing that the gove has no right without legislative approval, impose taxes and fees upon the governed and his ant lon is his adversary. Who is arguing that this is, the legislator let him expire and the governor is doing a good thing. They become the philosophical underpinnings of the Patriots Party here in annapolis and attracts people like william an samuel chase and thomas stone. And eventually, they did vote to have the delegation go to philadelphia and vote for the declaration of independence. After the declaration of independence is signed, carrollton becomes heavily involved in the revolution, but fairly most of his involvement relates to finance. That was what he brought to the table so to speak. Because he was a wealthy man. Because he understood what it took to finance a revolution. Thats where most of his contributions came. After the revolution, hes voteded as the first r senator of the state of maryland. Both for a state senator and the federal straenator. He then has to leave, he has to choose. At that point, he decides he wants to stay in the state senate and continues to be deeply interested in commerce and the developing of the new industrial nation. He was, his family was an earlier investor in the ironworks. He also becomes an early inves r tor in railroads and canals. Again, harvests the benefits of those investments. But he truly believed in australindustrialization and al it brought to the young nation in First Quarter of the 19th century. The Carroll Family history is a great encapsulation of American History. In the period that were talking about. They come as immigrants. They come with dreeps. They make their fortune. They believe in their faith and they hold true to it. And they believe that education is the key to the future. Theyre also full of contradictions. As is our American History. Charles carroll the settler changed the family motto when he came here and it became anywhere so long as there be freedom. Yet they owned people. They owned over 300 slaves. What they thought was so important to their liberty was someone. That kind of conflict thats embedded in our history, is embed ded in their history and how they deal with it or not, is the story of the first 150 years of this country. So i think the carrolls are important as an example of our early history. Theyre important to annapolis and maryland. Because they talk about how to be successful in a new place while holding on to whats important from where wrou came from. A state archaeology park