» » Mormon Convert, Mormon Defector: A Scottish Immigrant in the American West, 1848–1861

Mormon Convert, Mormon Defector: A Scottish Immigrant in the American West, 1848–1861 ePub download

by Polly Aird

  • Author: Polly Aird
  • ISBN: 0870623699
  • ISBN13: 978-0870623691
  • ePub: 1130 kb | FB2: 1225 kb
  • Language: English
  • Category: Americas
  • Publisher: The Arthur H. Clark Company; First edition (June 9, 2009)
  • Pages: 320
  • Rating: 4.1/5
  • Votes: 233
  • Format: doc lit lrf azw
Mormon Convert, Mormon Defector: A Scottish Immigrant in the American West, 1848–1861 ePub download

Polly Aird is an independent historian whose award-winning articles have appeared in the Utah Historical Quarterly . An illuminating book of just this kind is Polly Aird's Mormon Convert, Mormon Defector.

Polly Aird is an independent historian whose award-winning articles have appeared in the Utah Historical Quarterly, the Journal of Mormon History, and Dialogue: A Journal of Mormon Thought. In addition, she is the author of the award-winning book, Mormon Convert, Mormon Defector: A Scottish Immigrant in the American West, 1848-1861. She lives in Seattle, Washington. In the 1840s, the young Peter McAuslan, a calico print designer in Scotland, encounters Mormonism via missionaries sent from Salt Lake City.

Mormon Convert, Mormon Defector book. Goodreads helps you keep track of books you want to read. Peter McAuslan heeded Mormon missionaries spreading. Start by marking Mormon Convert, Mormon Defector: A Scottish Immigrant in the American West, 1848–1861 as Want to Read: Want to Read savin. ant to Read.

Peter McAuslan heeded Mormon missionaries spreading the faith in his native Scotland in the mid-1840s

Peter McAuslan heeded Mormon missionaries spreading the faith in his native Scotland in the mid-1840s. Peter McAuslan heeded Mormon missionaries spreading the faith in his native Scotland in the mid-1840s.

In Mormon Convert, Mormon Defector, Aird tells of Scottish emigrants who endured a harrowing transatlantic and transcontinental journey to join their .

In Mormon Convert, Mormon Defector, Aird tells of Scottish emigrants who endured a harrowing transatlantic and transcontinental journey to join their brethren in the valley of the Great Salt Lake. But to McAuslan and others like him, the Promised Land of Salt Lake City turned out to be quite different from what was promised: droughts and plagues of locusts destroyed crops and brought on famine, and . Home Aird, Polly, Jeff Nichols, Will Bagley Mormon Convert, Mormon Defector A Scottish Immigrant in the.

Perhaps Aird's most significant accomplishment is her ability to richly recreate the historical context for each of the different episodes McAuslan experienced.

Peter Mc- Auslan embraced the Mormon faith in his native Scotland, made the arduous trek with his wife and children to Utah to live with the body of Saints, grew disillusioned with the faith he had once loved during the turmoil of the Reformation, and then decided to leave the Church and Utah. Perhaps Aird's most significant accomplishment is her ability to richly recreate the historical context for each of the different episodes McAuslan experienced.

Mormon Convert, Mormon Defector: A Scottish Immigrant in the American West, 1848-1861. Without Purse or Scrip in Scotland. Following the Wrong God Home: Footloose in an American Dream.

A Seattle independent historian offers a portrait of immigrant Peter McAuslan, whose initial enthusiasm for Mormonism soon became indignation at absolutist religious authorities and fear for the consequences of dissension. Advice from a professor in the School of Social Work and Human Services at Eastern Washington University.

Polly Aird, Mormon Convert, Mormon Defector: A Scottish Immigrant in the American West, 1848-1861 (Norman . Many readers will find Aird’s work on Scottish Mormonism alone is a contribution worth the purchase price.

Polly Aird, Mormon Convert, Mormon Defector: A Scottish Immigrant in the American West, 1848-1861 (Norman, Ok. Arthur H. Clark Company, 2009). Aird’s discussion of Orson Pratt’s missionary prowess and description of Mormonism among the common believer is invaluable and must necessarily be repeated by other scholars in other geographies. Readers will sympathize with the band of Mormons as they save toward Zion and live their faith in the face of urban squalor and unemployment. Dialogue: A Journal of Mormon Thought. Articles in Process Contesting Reason, Constricting Boundaries: Thomas Paines Age of Reason and the Battle over National Identities in 1790s America German Theology Comes to America: George Bancroft, Frederic Hedge, and Interpreting Foreign Ideology in Antebellum Boston Conference Papers and Presentations On Mormon Thought and its Context(s): Joseph Smith, Thomas Dick, and the Task of Determining Influence, Mormonism in.

Peter McAuslan heeded Mormon missionaries spreading the faith in his native Scotland in the mid-1840s. The uncertainty his family faced in a rapidly industrializing economy, the political turmoil erupting across Europe, the welter of competing religions―all were signs of the imminent end of time, the missionaries warned. For those who would journey to a new Zion in the American West, opportunity and spiritual redemption awaited. When McAuslan converted in 1848, he believed he had a found a faith that would give his life meaning.

A few years later, McAuslan and his family left Scotland for Utah, but soon after he arrived, his doubts grew about the religious community he had joined so wholeheartedly. Historian Polly Aird tells the story of how McAuslan first embraced, then came to question, and ultimately renounced the Mormon faith and left Utah. It would be the most courageous act of his life.

In Mormon Convert, Mormon Defector, Aird tells of Scottish emigrants who endured a harrowing transatlantic and transcontinental journey to join their brethren in the valley of the Great Salt Lake. But to McAuslan and others like him, the Promised Land of Salt Lake City turned out to be quite different from what was promised: droughts and plagues of locusts destroyed crops and brought on famine, and U.S. Army troops threatened on the borders. Mormon leaders responded with fiery sermons attributing their trials to divine retribution for backsliding and sin. When the leaders countenanced violence and demanded absolute obedience, Peter McAuslan decided to abandon his adopted faith. With his family, and escorted by a U.S. Army detachment for protection, he fled to California.

Mormon Convert, Mormon Defector reveals the tumultuous 1850s in Utah and the West in vivid detail. Drawing on McAuslan’s writings and other archival sources, Aird offers a rare interior portrait of a man in whom religious fervor warred with indignation at absolutist religious authorities and fear for the consequences of dissension. In so doing, she brings to life a dramatic but little-known period of American history.

Malodora
very good book
Hbr
Every once in a while a book comes along that sheds light on a far vaster subject than at first expected. An illuminating book of just this kind is Polly Aird's Mormon Convert, Mormon Defector.

In the 1840s, the young Peter McAuslan, a calico print designer in Scotland, encounters Mormonism via missionaries sent from Salt Lake City. Recognizing in the new religion vistas opening to the Zion across the Atlantic, Peter and his wife Agnes accept Mormonism and move their family to Utah. Their experience is the heart of the tale. It is replete with poignant details about daily life, the pressures on the Saints in the new land, and internal contradictions in Mormonism itself. Eventually, Peter and Agnes allow a contingent of Federal troops to escort them with other refugees out of the Utah Territory, to settle finally in Marysville, California, at the Eastern fringe of the Sacramento Valley.

Polly Aird does a beautiful job balancing graceful prose with a dignified, neutral tone in analyzing the relevant ideas and events in the lives of the McAuslans and the Mormon community. She buttresses her tale with a magisterial command of archival material (from diaries, to LDS committee decisions, birth certificates, personal letters) to the photographs (complete with ratios for the images), to a diplomatic transcription (including the crossed-out words) of a fascinating letter McAuslan wrote to Robert Salmon, still back in Scotland, whom Peter had baptized early in his Mormon period.

Peter McAuslan's tale comes across as a personal narrative along with the many contextual and environmental factors that influenced it: trends in the Scottish textile industry, the supply of oxen for the overland trek, the role of disease and drought and locusts, the shift from urban to rural labor, Brigham Young's authoritarian tenor of rule and that of his assistants. Then, at the end, Aird wonderfully develops her account by elucidating McAuslan's own judicial temperament: never rejecting individual Mormons even while rejecting Mormonism and Young's theocratic enthusiasm. As McAuslan's personal beliefs blended more and more with the rising current of spiritualism, Aird ties his ideas to nineteenth-century science, where all kinds of invisible forces were coming into our (human) purview and many frontiers were opening up to discovery: why not the boundary between the living and the dead?

Far from appealing narrowly only to specialists in Mormon history or to Mormons or to critics of Mormonism, this book will fascinate anyone interested in the great migration into the American West, how factory workers adapted to farming as they moved across the continent, how religious ideas tinge a group's perception of political realities (whether of a distant President or a local theocrat), how faith tempers adversity and adversity tries faith and authority. At that time, Mormons considered keeping multiple wives consistent with a divine command peculiar to themselves. One underlying theme in this book is how these arrangements prompted a regional opposition to the U. S. government akin to the South's defense of slavery.

The non-specialist reader will learn about little-known but crucial aspects of Mormon history such as the Mormon Reformation, Brigham Young's astringent, penitential regimen imposed, in theory, to avert natural disaster. Young's application on earth of what he considered divine chastisement did not stop short of shedding blood. The question is open whether it served more to prevent plague and drought or to maintain internal discipline. The dilemma of how to draw the line in applying divine law over against human reason was as crucial to the life of Peter McAuslan as it is, in many religious communities, today. This is only one major theme that Polly Aird ventilates eloquently in this profound and provocative study.
Kefrannan
Polly Aird's book was a wonderful surprise, although it was pushed onto me as required reading as a direct----but distant---relative of Peter McCauslan. Her book is not a sentimental retelling of the McCauslan clan but meticulous history with real bite.

We start in Scotland near Loch Lomond where the McCauslans eked out an existence as farmers tilling the poor soil. Then, they, like thousands of others, were driven off the land in the early 1800's for more profitable sheep ranching. They migrated to small manufacturing towns near Glasgow that were truly Dickensian in horror: miasmas of water and air pollution, cholera and typhus. In order to survive, they worked in the textile industry, six days a week, 12 to 15 hours per day but their wages were relentlessly driven down below subsistence levels as both women and children were forced to work to survive.

All attempts at legitimate change failed. They were denied the right to vote, their unions were destroyed, their union leaders either imprisoned or shipped off to Australia. The only group that promised a better life before death were the Mormons. The McCauslans converted and began the hazardous journey to Utah.

The difficulties of the voyage as well as the trek overland were enormous. Their ship could have been easily wrecked by bad weather en route to New Orleans; food and water was scarce; privacy and cleanliness nonexistent: several on board died during the voyage. New Orleans was an exotic never never land to the poor from Europe: the architecture, the colors, the flora, the plantations, the slave markets were both beautiful and repellent.

The upriver trip was hazardous and slow; more died along the way. Finally, they reached the inland trail head and began the overland journey. These poor working people from the British Isles were untrained as how to manage oxen and wagons and live off the land for their thousand mile journey. Many more died along the way.

However, the Mormons did provide practical assistance during the inland journey to Utah. Without their help, it is doubtful that anyone would have survived. The McCauslans arrived in Utah, beaten but grateful, and then reinvented themselves again, this time as farmers. Once again, the Mormons provided invaluable assistance in this transition.

However, a series of natural calamities reduced the Mormon settlement in Utah to semi starvation. There were horrible storms, drought, and plagues of insects. There was little to eat and hardly any hope of surviving the brutal winters without wood to burn and clothing that had been reduced to tatters. The reaction to these natural calamities by the Mormons was to create a human calamity: the Mormons blamed the settlers for straying from God's path because how else could they explain why God would punish them with such horrific, Biblical plagues? The Mormons and the settlers were the victims of their own relentless religious logic.

Utah became a vicious police state which secretly murdered and plundered their perceived enemies. Then the Mormons made the mistake of taking on the US Government. All too predictably, the US army arrived in substantial force but it could make little headway against a tightly knit religious group. The irony is that the original settlement only survived as a result of the US Army: the settlers worked for them and sold them supplies; and, as a result the impoverished group received a much needed influx of cash and goods. But the murders, the secrecy, the intolerance of the Mormons were too much for Peter McCauslan to bear. He and many members of his extended family finally left under armed escort from Utah by the US Army; they were delivered out of harm's way to Nevada; from there they continued unescorted to California.

In California, Peter McCaulsan's story ends as a peaceful farmer in the great Central Valley. In Biblical terms, he had finally reached the Garden of Eden, the Sacramento and San Joaquin rivers, the modern equivalent of the Tigris and Euphrates. He had returned to what his ancestors in Scotland had done for centuries: farming. So what are we to make of Peter McCauslan?

An independent, tough farmer, at the end of his life, he devoted enormous energy to the religious mishmash called Spiritualism. Bright and industrious, he invented himself three times: first as pattern designer, then as an overland pioneer, finally as a farmer. A gifted artist, he left no visual record of Scotland, Utah, or California, nor did he recreate his religious visions with Blakian images. Appropriately bitter at the plight of the working poor in Scotland, he never spoke out against the mistreatment of the American Indians, despite the obvious parallel between the Scottish aristocracy forcing his ancestors off their land and the American settlers forcing the indigenous peoples off their land. Repelled by the murders, lies, and intolerance of the Mormons, he finally left Utah, never to see some members of his family again, but he never spoke out against the secret Mormon murders, even from the safety of California. Peter McCauslan walked a fine moral line in a brutal world of false choices.
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