Nofo Hopoaté mo hono Tuku Fakaʻaufulí

ʻI hono fokotuʻu ʻo e Siasí ʻi he 1830, ne ʻi ai ha kau nofo hopoate ʻe ua miliona ʻi he ʻIunaiteti Siteití—fakafuofua ko ha vahe ono  ʻe taha ʻo e tokolahi fakakātoa e fonuá. Ne puke fakamālohiʻi pe ʻave pōpula ha kau tangata mo e kau fafine ʻi ha senituli ʻe tolu ʻi ʻAfilika ʻo uta vaka he tahi ʻAtalanitikí, pea kuo ʻohake ʻe he Kau ʻAmelika ʻIulopé ha ngaahi ʻuhinga kehekehe ki hono fakapōpulaʻi kinautolu mo honau hakó. ʻI he 1808, ne tapui ʻe he ʻIunaiteti Siteití e fakafolau fakafetongi e kau hopoaté he ʻatalanitikí, ka naʻe hokohoko atu pē e ngaahi fakakikihi fekauʻaki mo e tuʻunga ʻo e kau nofo hopoate ne ʻosi ʻi he fonuá mo honau hakó.

Ne fakaʻau pē ke taʻofi fakaʻaufuli e nofo hopoaté ʻi he Ngaahi Siteiti Noaté ʻi he konga kimui  ʻo e 1700 tupú mo e konga kimuʻa  ʻo e1800 tupú, ʻo kau ai e uhouhonga ʻo e Kāingalotu ʻo e Siasí ʻi Niu ʻIoke mo ʻOhaioó. ʻI he ngaahi Siteiti Sauté, ʻo kau ai ʻa Mīsuli, naʻe hokohoko atu e fakafetongi fakalotofonua ʻo e kau nofo hopoaté. Naʻe poupouʻi ʻe ha kau ʻAmelika tokolahi e nofo hopoaté. Ko kinautolu naʻa nau fakafepakiʻi iá, ne tokanga taha ha niʻihi ke fakangatangata e mafola ʻa e nofo hopoaté, ʻamanaki atu ha niʻihi ʻe faifai pē pea ʻosi, pea ʻi ai ha niʻihi—faʻa lea tokosiʻi ne ʻiloa ko e kau feinga ke taʻofi fakaʻaufulí (abolitionists)—naʻa nau fie maʻu ke fakangata e nofo hopoaté he vave tahá ʻo tatau ai pē pe ko e hā. Ne aʻu pē ki ha kau abolitionists tokolahi ʻenau taukaveʻi ke fakafoki e kau ʻAmelika ʻuliʻulí ki ʻAfilika kae ʻikai ke fakakau atu kinautolu ki he sosaieti ʻAmeliká, koeʻuhi ko hono fakalahi e ngaahi talanoa ki he kehekehe fakamatakalí ʻi he ngaahi fakakaukau fakasōsiale, fakasaienisi, mo fakalotu faka-ʻAmelika he kuonga muʻá.

Neongo ko e tokolahi taha ʻo e kau papi ului ʻo e fuofua Kau Māʻoniʻoni ʻi he Ngaahi ʻAho Kimui Ní mei he ngaahi Siteiti Noaté pea nau fakafepakiʻi e nofo hopoaté, ka naʻe uesia ʻe he nofo hopoaté e hisitōlia ʻo e Siasí ʻi ha ngaahi founga lahi. ʻI he 1832, naʻe ʻohofi ʻe he ngaahi kaungāʻapi ʻo e Kāingalotu ʻi he Ngaahi ʻAho Kimui ní ne nofo ʻi Mīsulí kinautolu, ʻo tukuakiʻi naʻa nau “kaunoa ʻi heʻemau kau pōpulá, ʻo feinga ke fakatupu ha fakakikihi mo e angatuʻu ʻiate kinautolu.”¹ ʻI he faʻahitaʻu momoko ko iá, naʻe maʻu ʻe Siosefa Sāmita ha fakahā ʻe kamata ha tau koeʻuhi ko e kau pōpulá pea ʻe “angatuʻu [e kau pōpulá] ki honau kau pulé.”² ʻI he taʻu hono hokó, ne hoko e ngaahi hohaʻa ʻe tānaki fakataha e Kāingalotu ʻuliʻuli tauʻatāiná ki Mīsulí ko ha kamataʻanga ʻo e fetāʻaki fakafepaki ki he Kāingalotú pea iku ai ki hono tuli fakamālohiʻi kinautolu mei he Vahefonua Siakisoní.³

ʻI he konga loto ʻo e 1830 tupú, naʻe feinga ʻa e Kāingalotú ke nau fakamamaʻo mei he fakakikihi ʻi he nofo hopoaté. Naʻe fakahinohinoʻi e kau faifekaú ke ʻoua naʻa nau akoʻi e kau tangata mo e fafine nofo hopoaté taʻemaʻu ha ngofua mei honau kau pulé.⁴ Naʻe pulusi ʻe he nusipepa ʻa e Siasí ha ngaahi fakamatala lahi ʻo fakaaangaʻi e ngaahi ngāue tupulaki ʻa e niʻihi ne feinga ke taʻofi fakaʻaufuli iá.⁵ Ka neongo iá, hili hono tuli e Kāingalotú mei Mīsulí pea nau nofo ʻi ʻIlinoisí, naʻe faifai pea faʻa lea lahi ange ʻa Siosefa Sāmita ʻo fakafepakiʻi e nofo hopoaté. Naʻá ne fehuʻia ʻa e pehē ʻe he ʻIunaiteti Siteití ʻoku “fakatupu tatau ʻa e tangata kotoa pē” lolotonga ia “ʻoku nofo pōpula ki he mate ha kakai ʻe toko tolu miliona, koeʻuhí ko hono ʻufiʻufi ʻaki honau laumālié ha kili lanu fakapōpoʻuli ange ʻi [hotau kilí].”⁶ ʻI heʻene hoko ko ha kanititeiti faka-palesiteni  ʻi ʻAmelika he 1844, naʻe ʻohake ʻe Siosefa ki he puleʻanga ʻo e fonuá ke fakangata e nofo hopoaté ʻi loto ʻi ha taʻu ʻe ono ʻaki hano tānaki ha paʻanga ke totongi e kau pule pōpula kimuʻá.

ʻI he taimi ne hiki ai e Kāingalotú ki ʻIutaá, ne ʻi ai ha kāingalotu ʻuliʻuli tauʻatāina mo nofo hopoate fakatouʻosi ʻo e Siasí. Naʻe nofo hopoate ʻa Kilini Feleiki, Hake Lei, mo ʻOsikā Kolosipī, ko ha kau mēmipa ʻo e fuofua kulupu paionia ʻo e 1847, ki ha ngaahi fāmili Māmonga ʻi he taimi ʻo ʻenau fononga paioniá. ʻI he 1852, naʻe aleaʻi ʻe he kau taki fakalao ʻo e Siasí ʻi ʻIutaá e meʻa ke fai fekauʻaki mo e nofo hopoate ʻa e kau ʻuliʻulí ʻi he Vahefonua ʻIutaá. Naʻe lea ʻa Pilikihami ʻIongi mo ʻOasoni Sipenisā ke fakalao mo tokangaʻi e nofo hopoaté, ʻo fakangofua e kau tangata mo e kau fefine nofo hopoaté ke ʻomi ki he vahefonuá kae tapu ke nofo hopoate honau hakó pea fie maʻu ke nau loto fiemālie ki ha faʻahinga fehikitaki. Ko e founga ʻeni ʻe faifai pe ngata ai e nofo hopoaté ʻi he vahefonuá. Naʻe fai ʻe ʻOasoni Pālati ha lea ongo moʻoni fekauʻaki mo ha faʻahinga felotoi mo hono fakahoko ʻo e nofo hopoaté, naʻá ne pehē: “[Ke] haʻi e ʻAfiliká koeʻuhi ko ʻene kehe meiate kitautolu ʻi hono lanú, [ʻoku] feʻunga ia ke mā ai e kau ʻāngelo ʻi he langí.”⁷ Naʻe ikuna e fakakaukau ʻa ʻIongi mo Sipenisaá, pea naʻe fakamafaiʻi ʻe he laó ha founga ʻo e nofo hopoate ʻa e kau ʻuliʻulí ʻa ia ne pau ke tokangaʻi lelei mo akoʻi kinautolu.⁸

Lolotonga e 1850 tupú, ne ʻi ai ha kau nofo hopoate ʻuliʻuli ʻe toko 100 ʻi ʻIutā.⁹ Ne hoko ha Tau Fakalotofonua he 1861 ʻi he ʻIunaiteti Siteití koeʻuhi ko e kau pōpulá ʻo hangē ko ia naʻe kikiteʻi ʻe Siosefa Sāmitá. ʻI he ʻaho 19  ʻo Sune, 1862, naʻe fakangata ai ʻe he Fale Alea ʻIunaiteti Siteití ʻa e nofo hopoaté ʻi he ngaahi vahefonua  ʻAmeliká ʻo kau ai ʻa ʻIutā. ʻI he taʻu hono hokó, ne fakamoʻoni ʻa e palesiteni  ʻo ʻAmelika ko ʻĒpalahame Lingikoní ʻi ha Fanongonongo Tauʻatāina, ʻo talaki ai ʻoku ʻikai toe tali ʻe he puleʻanga  ʻAmeliká ʻa e nofo hopoate ʻi he ngaahi Siteiti Saute angatuʻú. Hili e taú, ne fai ha monomono fakakonisitūtone ʻo tapuʻi e nofo hopoaté ʻi hono kotoa ʻo e ʻIunaiteti Siteití.

Ngaahi Maʻuʻanga Tokoni ʻa e Siasí

“Letter to Oliver Cowdery, circa 9 April 1836,” Historical Introduction, ʻi he Brent M. Rogers, Elizabeth A. Kuehn, Christian K. Heimburger, Max H Parkin, Alexander L. Baugh, and Steven C. Harper, eds., Documents, Volume 5: October 1835–January 1838. Vol. 5 of the Documents series of The Joseph Smith Papers, edited by Ronald K. Esplin, Matthew J. Grow, and Matthew C. Godfrey (Salt Lake City: Church Historian’s Press, 2017), 231–36.

Joseph Smith’s Views on the Powers and Policy of the Government of the United States (Salt Lake City: Jos. Hyrum Parry, 1898).

Jonathan A. Stapley and Amy Thiriot, “‘In My Father’s House Are Many Mansions’: Green Flake’s Legacy of Faith,” Pioneers in Every Land series, Feb. 19, 2014, history.lds.org.

“Race and the Priesthood,” Gospel Topics Essays, topics.lds.org.

Ngaahi Fakamatalá

ʻOku ʻoatu ʻe he pulusinga ko ʻení ha fakamatala lahi ange fekauʻaki mo e tefito ko ʻení. ʻI hono tuku atu pe fakafehokotaki kimoutolu ki he maʻuʻanga tokoni ko ʻení, ʻoku ʻikai ke mau poupouʻi pe fakapapauʻi atu e kanotohí pe ngaahi fakakaukau ʻa e kau faʻu tohí.

David Eltis and David Richardson, Atlas of the Transatlantic Slave Trade (New Haven: Yale University Press, 2010).

William Mulligan and Maurice Bric, eds., A Global History of Anti-slavery Politics in the Nineteenth Century (New York: Palgrave Macmillan, 2013).

Ngaahi Tefito Fekauʻakí: Matakalí mo e Lakanga Fakataulaʻeikí

Maʻuʻanga Fakamatalá

1. Naʻe paaki kimui ange ʻa e tohitufa faʻahitaʻu māfana ʻa e kau fakatangá ʻi he “To His Excellency, Daniel Dunklin, Governor of the State of Missouri,” The Evening and the Morning Star, vol. 2, no. 15 (Dec. 1833), 114–16.

2. “Revelation, 25 December 1832 [DC 87],” josephsmithpapers.org.

3. Vakai, Tefitó: Fetāʻaki he Vahefonua Siakisoní.

4. “Declaration on Government and Law, circa August 1835 [DC 134],” ʻi he Tokāteline mo e Ngaahi Fuakava, 1835, 254, josephsmithpapers.org; “Letter to the Elders of the Church, 2 October 1835,” ʻi he Latter Day Saints’ Messenger and Advocate, Sept. 1835, 180, josephsmithpapers.org.

5. Ne pulusi e lahi taha ʻo e ngaahi fakamatala ko ʻení hili ia ha ʻaʻahi ʻa ha taha ʻoku ngāue ki hono taʻofi fakaʻaufuli e nofo hopoaté ki Ketilani, pea ʻi he iku ʻa e hohaʻa ki he fakafepaki e Siasí ki he nofo hopoaté mo e ʻulungaanga ki he kau ʻInitiá, ke feʻiteʻitani ai e Kāingalotu kumi hūfangá mo honau ngaahi kaungāʻapi ʻi he Vahefonua Kelei, Mīsulí. Ki ha ngaahi sīpinga ʻo e feinga ʻa e Kāingalotu Ketilaní ke fakamamaʻo e Siasí mei he ngāue taʻofi fakaʻaufuli ʻo e nofo hopoaté, vakai, Messenger and Advocate, vol. 2, no. 7 (Apr. 1836), 289–91, 295–96, 299–301 and Messenger and Advocate, vol. 2, no. 8 (May 1836), 313–14. Ki ha ngaahi sīpinga ʻo hono teke mālohi e Kāingalotu Mīsulí mo ʻenau talí, vakai, Messenger and Advocate, vol. 2, no. 11 (Aug. 1836), 353–55, 359–61.

6. Times and Seasons, vol. 5, no. 10 (May 15, 1844), 528.

7. Orson Pratt, Speech, February 24, 1852, Church History Department Pitman Shorthand transcriptions, 2013–2017, Church History Library.

8. Vakai, “An Act in Relation to Service” and “A Preamble and an Act for the Further Relief of Indian Slaves and Prisoners,” ʻi he Legislative Assembly, Acts, Resolutions, and Memorials, Passed by the First Annual, and Special Sessions, of the Legislative Assembly, of the Territory of Utah (Salt Lake City: Brigham H. Young, 1852), 80–82. Ki hano aleaʻi ʻo e founga ne tokoni ai e “An Act in Relation to Service” ke fakahoko e ngaahi meʻa ne fai ʻi he ngaahi siteiti noaté ki he faifai pea taʻofi e nofo hopoaté vakai, Christopher B. Rich Jr., “The True Policy for Utah: Servitude, Slavery, and ‘An Act in Relation to Service,’” Utah Historical Quarterly, vol. 80, no. 1 (Winter 2012), 54–74.

9. Nathaniel R. Ricks, “A Peculiar Place for the Peculiar Institution: Slavery and Sovereignty in Early Territorial Utah” (master’s thesis, Brigham Young University, 2007), 48.