In either case, they probably saved his life. The Talbots became converts to the LDS religion. Records of their baptisms exist, though none such for Fango.
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They smuggled Fango out of the country and into the United States where they found their way to Utah in Gobo Fango worked for the Talbots as an indentured servant, by some accounts, as a slave by others. He lived in a shed near their home. When a teenager he was sold, or given to another Mormon family.
Eventually Fango was on his own and working for a sheep operation near Oakley, in Idaho Territory. He was even able to acquire a herd of his own. Cattlemen viewed sheep as a scourge that was destroying the range. Range wars broke out all over the West between sheep men and cattlemen. Terry Warner, then the exhibit director, explained to me that I would be doing a lot of research on not just LDS educational efforts, but on church history in general. So I had to brush up on all things Mormon. My assignments included early morning seminaries, religion classes, territorial schools, education in Polynesia, and the life of Joseph F.
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I found out that I loved church history, and vowed to keep it? By Amanda August 9, JI is currently doing a series on Mormon teen literature and what it tells us about the history of Mormon girls. So far, the series has looked Johnny Lingo and Jack Weyland and has considered ideas about the body.
I decided to read Shirley Sealy? So, when I finished Sealy?
A lot, as it turned out! By Guest August 8, He is planning on going to grad school in history or religious studies. He has worked on several fascinating projects, one of which examines the social history of the Woodruff Manifesto, from which the following document is taken. By canvasing roughly journals, diaries and autobiographies, I found a veritable cornucopia of results, from the bemused to the belligerent.
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One reaction that was of particular interest, though not directly related to the Manifesto, came from a note in the Abraham Cannon diaries. The people and authorities here are congratulated therein for their abandonment of plural marriage, and the writer suggests that this matter could not have originated with the Lord or it would have remained unchanged. This man is certainly not sincere or he would have accepted the truth long ago, as he has had abundant evidence given him that his father, the Prophet, had more than one wife. This tantalizing reference piqued my interest, and I resolved to find what JSIII had to say after the cessation of plural marriages.
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After nearly two months of archival work, I stumbled across the Wilford Woodruff Correspondence Register [ii] at the Church History Library, and found a letter that was very similar to the letter to John Henry Smith. It reads:.
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Permit me to congratulate you on the action of yourself and the late Conference of October 6 th ; yourself, for presenting the manifesto and the advice in contained; the Conference for accepting and adopting the advice given. Like the Federal Government and many Latter-day Saints, JSIII does not appear to know whether or not the Manifesto was a press release, a formal disavowal of practice, or a renunciation of belief. Mondays, Feb. This continuation of the Conversational Spanish course focuses on asking and answering questions and communicating with native Spanish speakers. This class will give you an opportunity to learn new vocabulary and then an opportunity to converse in Spanish.
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