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When Mormon ranchers and Anglo-American miners moved into centuries-old Southern Paiute space during the last half of the nineteenth century, a clash of cultures quickly ensued. W. Paul Reeve explores the dynamic nature of that clash as each group attempted to create sacred space on the southern rim of the Great Basin according to three very different worldviews._x000B_With a promising discovery of silver at stake, the U.S. Congress intervened in an effort to shore up Nevadas mining frontier while simultaneously addressing both the Mormon Question? and the Indian Problem.? Even though federal officials redrew the Utah/Nevada/Arizona borders and created a reservation for the Southern Paiutes, the three groups continued to fashion their own space, independent of the new boundaries that attempted to keep them apart. _x000B_When the dust on the southern rim of the Great Basin finally settled, a hierarchy of power emerged that disentangled the three groups according to prevailing standards of Americanism. As Reeve sees it, the frontier proved a bewildering mixing ground of peoples, places, and values that forced Mormons, miners, and Southern Paiutes to sort out their own identity and find new meaning in the mess.

Thomas L. Kane (1822-1883), a crusader for antislavery, women's rights, and the downtrodden, rose to prominence in his day as the most ardent and persuasive defender of Mormons' religious liberty. Though not a Mormon, Kane sought to defend the much-reviled group from the \"Holy War\" waged against them by evangelical America. His courageous personal intervention averted a potentially catastrophic bloody conflict between federal troops and Mormon settlers in the now nearly forgotten Utah War of 1857-58. Drawing on extensive, newly available archives, this book is the first to tell the full story of Kane's extraordinary life. The book illuminates his powerful Philadelphia family, his personal life and eccentricities, his reform achievements, his place in Mormon history, and his career as a Civil War general. Further, the book revises previous understandings of nineteenth-century reform, showing how Kane and likeminded others fused Democratic Party ideology, anti-evangelicalism, and romanticism.

Railroads, tourism, and government bureaucracy combined to create modern religion in the American West, argues David Walker in this innovative study of Mormonism's ascendency in the railroad era. The center of his story is Corinne, Utah-an end-of-the-track, hell-on-wheels railroad town founded by anti-Mormon businessmen. In the disputes over this town's frontier survival, Walker discovers intense efforts by a variety of theological, political, and economic interest groups to challenge or secure Mormonism's standing in the West. Though Corinne's founders hoped to leverage industrial capital to overthrow Mormon theocracy, the town became the site of a very different dream. Economic and political victory in the West required the production of knowledge about different religious groups settling in its lands. As ordinary Americans advanced their own theories about Mormondom, they contributed to the rise of religion itself as a category of popular and scholarly imagination. At the same time, new and advantageous railroad-related alliances catalyzed LDS Church officials to build increasingly dynamic religious institutions. Through scrupulous research and wide-ranging theoretical engagement, Walker shows that western railroads did not eradicate or diminish Mormon power. To the contrary, railroad promoters helped establish Mormonism as a normative American religion.

Newly created territories in antebellum America were designed to be extensions of national sovereignty and jurisdiction. Utah Territory, however, was a deeply contested space in which a cohesive settler group-the Mormons-sought to establish their own \"popular sovereignty,\" raising the question of who possessed and could exercise governing, legal, social, and even cultural power in a newly acquired territory.InUnpopular Sovereignty, Brent M. Rogers invokes the case of popular sovereignty in Utah as an important contrast to the better-known slavery question in Kansas. Rogers examines the complex relationship between sovereignty and territory along three main lines of inquiry: the implementation of a republican form of government, the administration of Indian policy and Native American affairs, and gender and familial relations-all of which played an important role in the national perception of the Mormons' ability to self-govern. Utah's status as a federal territory drew it into larger conversations about popular sovereignty and the expansion of federal power in the West. Ultimately, Rogers argues, managing sovereignty in Utah proved to have explosive and far-reaching consequences for the nation as a whole as it teetered on the brink of disunion and civil war.

Shrouded in the lore of legendary Indians, Mt. Timpanogos beckons the urban populace of Utah. And yet, no \"Indian\" legend graced the mount until Mormon settlers conjured it—once they had displaced the local Indians, the Utes, from their actual landmark, Utah Lake. On Zion's Mount tells the story of this curious shift. It is a quintessentially American story about the fraught process of making oneself \"native\" in a strange land. But it is also a complex tale of how cultures confer meaning on the environment—how they create homelands. Only in Utah did Euro-American settlers conceive of having a homeland in the Native American sense—an endemic spiritual geography. They called it \"Zion.\" Mormonism, a religion indigenous to the United States, originally embraced Indians as \"Lamanites,\" or spiritual kin. On Zion's Mount shows how, paradoxically, the Mormons created their homeland at the expense of the local Indians—and how they expressed their sense of belonging by investing Timpanogos with \"Indian\" meaning. This same pattern was repeated across the United States. Jared Farmer reveals how settlers and their descendants (the new natives) bestowed \"Indian\" place names and recited pseudo-Indian legends about those places—cultural acts that still affect the way we think about American Indians and American landscapes.