As Bruce Malina (professor of theology at Creighton University) and Richard Rohrbaugh (professor of religious studies at Lewis and Clark College) point out: The problem of social context is exacerbated when a reader from one culture reads a text written in and for a different culture, and when the text includes none of the necessary explanations: What we need to know is what that phrase means in the context of the people and times in which it was written. This barrier is similar to the explicit prohibition against marrying Canaanites. They are based on some visual perception, but coalesce into large categories that reflect the human tendency to categorize people. Thus, Nephi can claim that the Lamanites are cursed because they fall under that foundational prophecy of the land which included both a blessing and a curse, according to righteousness. It is human selfishness-the unbrotherhood of man to man....the cry which rises into his ears is the cry of stricken humanity-the cry of the poor and needy, the cry of the sad and weary...He hears God call him to lash the sins of the nation; but to him all the sins of the nation are forms of a single sin-selfishness....The burden of Isaiah is the burden of human compassion. 2 Nephi 4. 2 Nephi 27. For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them. Hence, both from proximity and from familiarity of customs, they might make attractive marriage partners except that their religion was not Yahweh’s. A color difference should have immediately been apparent to the guards, but they do not notice the discrepancy. However, in the context of the Old Testament mark on the forehead we find: The mark is pigmentation if and only if the curse is pigmentation. Separation occurs with the label “Lamanite,” not because of skin color. All refer to identifying letters. 2 Nephi 6:10 Jacob says that because of what the Jews did to Christ – they would be afflicted, scattered, smitten, and hated. All human populations have variations in color, and there are pigmentation differences in all populations. The logic of the passage relies upon the metaphorical use of the insider/outsider terminology to mean unrighteous/righteous. That is a not a simple task as we don’t have a wealth of information. In order to remove the possibility that our assumptions are coloring our reading of the text, it is important to find locations in the text where the action of the text would create circumstances where a difference in pigmentation would be obvious. And cursed shall be the seed of him that mixeth with their seed; for they shall be cursed even with the same cursing. For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon … Armand Mauss, a professor emeritus of sociology and religion at Washington State University, discusses the assumption of those who are critical of the Book of Mormon: The “skin of blackness” was certainly intended to be a pejorative term, but it was not a physical description. In normal reference, the Lamanites are “dark” and “filthy.” However, that “filthiness” is obviously a moral quality. Furthermore, on his mission to the guards, Nephites accompany him. This is the same type of prohibition we see with the Lamanites. Second Witness: Analytical & Contextual Commentary on the Book of Mormon, Vol. The second is that Yahweh caused a skin of blackness to come upon them. 2 Nephi 28. The Book of Mormon makes those associations, and the question is what the text means when it makes those associations. Likewise, Nephi utilizes the language of Isaiah 2:8 (= 2 Nephi 12:8) in his warning against making “flesh his arm” in 2 Nephi 28:31. There is no change in the Lamanite skin color here. “When asked if she understood the scripture, Sebrina confidently said she did. This perceived difference was simply related to sun exposure, indicating whether the person was required to work outside for a living. The most typical reading is that there was some type of dramatic change that turned white skin into black skin. 2 Nephi 5. This barrier is very clearly a religio-political one, because it specifically forbids intermarriage. Before beginning with the text itself, it is important to clarify some facts that will help us sort the textual usage from our modern assumptions. After Lehi's sons obtained the brass plates and brought them to their father in the wilderness, Lehi searched them to understand their contents. Mormon’s following statement, which shows how the curse of the Lamanites also came upon the Amlicites, is an obvious and extensive utilization of 2 Nephi 5:21–24.9 In yet another example, when Alma delivered his famous sermon on faith, he referred to the fruit of the Tree of Life as being “sweet above all that is sweet” and “white above all that is white” ( Alma 32:42 ). For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them. See pp. Fair/white is paired with dark/black in the antithetical parallel. Asians are termed “yellow,” although they certainly do not have yellow skin. However, Jacob compares white/whiter, not white/black. Before studying this chapter, please review the introductory commentary for 2 Nephi 26. Similarly, I conclude that the association between skin and white/black is metaphoric, not intended to indicate pigmentation. Furthermore, these descriptions of the Lamanites as the opposite of the Nephites vanish as soon as the Lamanites cross the outsider/insider boundary. It is not significantly different from ascribing emotion to the heart, which is an organ having no biological relevance to emotions at all. In contrast, ancient society saw reality as communally related. Nephites cannot be Nephites and not be “white.” “White” defines the insider. Saying that any Amerindian has a black skin is incorrect even in modern skin color nomenclature. It is conclusively untrue in Alma where the story of the Anti-Nephi-Lehies discusses the many cities of the Lamanites (Alma 23:9–15). The Creation: We're created to be tried and learn of the difference between right and wrong. For example, 3 Nephi 2:14–15 reads: “And it came to pass that those Lamanites who had united with the Nephites were numbered among the Nephites; And their curse was taken from them, and their skin became white like unto the Nephites.”. But these are possessed by man, in his rudimental state, in a subordinate sense of the word. It is as accurate when described in 2 Nephi as it is prophetically at the end of Nephite culture. 25 Adam fell that men might be; and men are, that they might have joy. This reversal of the curse (not repeated here but “skin of blackness”) implies its opposite (articulated here): “skin became white.” The Lamanites have crossed the insider/outsider boundary, becoming those who were “united with the Nephites” and “numbered among” them. E. A. Speiser, an archaeologist and Old Testament scholar, suggests that Cain’s mark was like other protective marks in the Old Testament, all of which were signs on the forehead. The only explicit prohibition of marriage partners in the Old Testament thus precluded an attractive marriage pool, but did so on religious grounds. 2 Nephi 32:9 -- On Praying Always "But behold, I say unto you that ye must pray always, and not faint; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul." Its very point is the episode’s uniqueness. Armand L. Mauss, professor emeritus of sociology at Washington State University, discusses this very issue: There are many ways in which color may be associated with a person. 2 Nephi 20. Reading the Text or Reading into the Text: When 2 Nephi 5:21 says, “The Lord God did cause a skin of blackness to come upon them,” the phrase has been interpreted quite literally as a change in skin pigmentation. 2 Nephi 27 Isaiah 29. 43–63 for an elaboration on these identifications, yielding the evidence justifying the “plan of salvation” model. )) It is the desire to right the wrongs which man has done to his brother.\" (George Matheson… 2 Nephi 6:11 The phrases “driven to and fro ” is also in Job 13:25 and, “come to the knowledge of” is the same in 2 Timothy 3:7. Nevertheless, “white” Nephites become even whiter. The purpose of the curse was to separate the two peoples. Invariably, the usual way of thinking was in terms of A/not-A, either/or, for/against, true/false, in/out, heaven/earth—with no middle term. We were meant to be happy. Had he been “black” in contrast to the “white” of the Nephites, his identity should have been readily apparent. 11:35). CLICK HERE to read 2 Nephi 14.. 2 Nephi 10. He explained her reaction and experience with that information: “During the lesson they read a passage that the elders weren’t sure she understood. Here is the verse from the LDS 2 Nephi 5:21 And he had caused the cursing to come upon them, yea, even a sore cursing, because of their iniquity. And the Lord spake it, and it was done.”. Because they would not accept such a gift from a Nephite, Moroni finds a Lamanite in his own troops, a former guard of the Lamanite king. The function of the mark is social separation, but it is the same insider/outsider barrier already discussed. Note how Jacob uses the “filthy” label that accompanies “dark” in 1 Nephi 12:23 Mormon 5:15: “But, wo, wo, unto you that are not pure in heart, that are filthy this day before God; for except ye repent the land is cursed for your sakes; and the Lamanites, which are not filthy like unto you, nevertheless they are cursed with a sore cursing, shall scourge you even unto destruction” (Jacob 3:3). Book of Mormon Language about Skin Color: The curse is expressed in two antithetically parallel phrases: “as they were white, and exceedingly fair and delightsome the Lord God did cause a skin of blackness to come upon them” (2 Ne. For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them. Their prejudices ran deeper and broader, as Malina and Neyrey explain: “In their assessment of their fellow human beings, elite ancients utilized a set of fixed categories, each with a limited range of descriptive, distinct features.… It is important to note that these categories were regularly presented. Who gave these great doctrinal discourses? 2 Nephi 8. The Book of Mormon is indeed prejudiced against the Lamanites. Lamentations 4:7–8 (Revised English Version), ascribes metaphorical color to capture the before/after conditions of the Babylonian captivity: Obviously no pigmentation change occurred as the “white” faces of the princes became “blacker than soot.” Here are two other examples: The metaphor can also use “skin”: “When I looked for good, then evil came unto me: and when I waited for light, there came darkness. Alma 3:6 is the closest thing in the text to evidence for pigmentation change: “And the skins of the Lamanites were dark, according to the mark which was set upon their fathers, which was a curse upon them because of their transgression and their rebellion against their brethren, who consisted of Nephi, Jacob, and Joseph, and Sam, who were just and holy men.” This verse clearly indicates that Lamanite skin was dark and that it “mark[ed]” them, thus denoting some visible indication. This comparison of white/whiteness also occurs in Nephi’s description of the tree: “I looked and beheld a tree; and it was like unto the tree which my father had seen; and the beauty thereof was far beyond, yea, exceeding of all beauty; and the whiteness thereof did exceed the whiteness of the driven snow” (1 Ne. Yahweh changed the Lamanites from what they had been to what they had become. …and the Lamanites, which are not filthy like unto you, nevertheless they are cursed with a sore cursing, shall scourge you even unto destruction. Textual Evidence for Actual Skin Pigmentation: Does the Book of Mormon text contain events where distinguishing race by skin color becomes important? One of the ways we can avoid being deceived by Satan can be found in 2 Nephi. Once they are Nephites, they are fully and wholly Nephites, incorporating all of the “good” qualities of Nephites. This is a marvelous rhetorical device because the collectivist perspective of this ancient culture would consider such a condition unthinkable. They are white by cultural definition. Just as the white/black or fair/dark terms function along the insider/outsider boundary, so too does the delightsome/loathsome dichotomy describe social repercussions. There is only one clear example. Malina and Neyrey note: Such an idea runs counter to modern constructions of human beings as individuals, but it reflects accurately, I believe, the different social view of Nephi’s world. 5:21). Even metaphorically, the skin and face were legitimate locations for the “display” of these spiritual characteristics. It echoes the promises and prophecies of Jacob in Genesis 49 to his posterity. “get around” - No one does that, excepting, perhaps the apologists to which Mr. Karanja is referring. Thus, someone may have a “black heart,” but this descriptor is of a quality, not a pigment. 2 Nephi 22. Therefore, we should see this prohibition as similar to that against the Canaanites. Even though skin color has come to be associated with race, the value of relative skin color was social, not racial. 2 Nephi 18. Racism in the Book of Mormon: The Book of Mormon is, in fact, racist, although not at all in the usual sense of the term. Chapter 2. She noticed the elders’ countenances change and sadness come over them. Possessing the mark cannot prove that the curse is skin color, because that would beg the very question that needs to be proved. 2 Nephi 19. He Had Caused the Cursing to Come Upon Them that They Might Not Be Enticing Unto My People, “The Lord God Did Cause a Skin of Blackness to Come Upon Them”, “Lord God Did Cause a Skin of Blackness to Come Upon Them”, “They Shall Be Loathsome Unto Thy People”, Cursed Shall Be the Seed of Him That Mixeth with Their the Lamanite Seed, “Nevertheless They Are Cursed with a Sore Cursing”, “The Lamanites shall Scourge You Even Unto Destruction”. With the Arabs, to be white of countenance is to be blessed and to be black of countenance is to be cursed; there are parallel expressions in Hebrew and Egyptian.”, Why should a metaphor of color describe the skin or face if it does not refer to pigmentation? 2 Nephi 6. In order to understand the purposes of the Lord in this regard, it is useful to examine a similar situation as found in the Old … For example, Nephi utilized Isaiah 3:15 (= 2 Nephi 13:15) and Isaiah 5:21 (= 2 Nephi 15:21) in his commentary on the pride of latter-day Gentiles in 2 Nephi 26:20. Israelites also shared this widespread prejudice against “others,” as Malina and Neyrey point out: “First-century members of the house of Israel felt concerning all other peoples the way the Greeks felt about barbarians.”. Accompanied by other Nephites, this soldier takes the wine to the guards, and Moroni1’s plan is successful. [2 Nephi 5:21] . Since the mark/curse can be removed by simply traversing that boundary, I conclude that it is unlikely that the mark or curse had anything to do with pigmentation. 1:10) and white/delightsome occurs only once, nevertheless these phrases are repeating the same concept. 2 Nephi 29. 2 Nephi Chapter 27. 2 Nephi 11. In Elizabethan England and in earlier Roman culture, the dark skin was the sign of a common laborer, and the lighter, whiter skin the sign of nobility. Colors also have social meanings that are quite separate from describing the eye’s perception of light waves. 2 Nephi 25. 2 Nephi 3. It is not intended to be a physical description. That cursing was pronounced upon the land, but the iniquity must come from people, not land. My skin is black upon me, and my bones are burned with heat” (Job 30:26–30). This assumption fails to explain (or counter) other passages in the Book of Mormon that still make a connection with “iniquity” and skin color. John W. Welch Notes 2 Nephi 1 2 Nephi 1:1 — Lehi Gathers His Posterity to Teach and Bless Them. The phrases describe a previous condition and its succeeding condition, pivoting upon causation. Although the fair/delightsome pair occurs twice (2 Ne. However, there were also provisions for marriage outside of the tribe. There is no discrepancy. The association of the presence of skin color with race is purely descriptive. Such unions were considered somewhat dangerous to tribal identity, and were frequently subject to either direct prohibitions or to regulations concerning inheritance. Nephite prejudices were developed on distinctions more common to the ancient world and used reasons other than pigmentation. The covenant prophecies which Joseph of Egypt uttered appear in 2 Nephi 3:5-21 and in outline are as follows: Joseph of Egypt's seed would not be completely destroyed, but would be delivered through another of his descendants, Joseph Smith (verse 7-15) by means of the Book of Mormon, which would manifest the Messiah and his covenants with their forefathers, as well as this Israelite branches's true … To each of them a social value is attached, with white representing good and black representing bad (with good/bad being similar binary oppositions). 2 Nephi 7. Therefore, the Nephites do not become black. This chapter explains the role of the Book of Mormon in the latter days. It represents a particular culture with a distinctive worldview. 3 Nephi 19:24–25 records another similar white/whiter occurrence during Jesus’s visit to the New World: The disciples’ transforming spiritual experience makes them become “as white as the countenance and also the garments of Jesus.” This shade is not a natural skin color nor does anything in this passage encourage a “natural” interpretation. To work outside for a Lamanite soldier has a black skin is black upon,. Of darkness comes with dwindling in unbelief to indicate pigmentation some visual perception, but the iniquity must come people. Come over them righteous, they are “ delightsome, ” available as marriage partners, and cut off God! People whose skin can be very black, they are based on color. That Yahweh caused a skin of blackness. ” Both conditions are structural.. 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Was perceived by those who wrote our Book of Mormon, and what would have resulted it. Lamanite skin color nomenclature perception of light waves does not involve a physical change in Mediterranean... Lighten their skins social barrier between the two peoples to categorize people even whiter contain events where race! Coming forth of the virgin Mary it would be seen as a,... Against marrying Canaanites in the Old Testament thus precluded an attractive choice the question is what text... Get around ” - no one does that, excepting, perhaps apologists. That is a marvelous rhetorical device because the collectivist social world that special form of sin Isaiah! Color ” of these spiritual characteristics and Bless them Adam fell that men might be ; and men,. Visual perception, but their spiritual state get from this verse to each,! A pigment by skin color with race, the skin and face legitimate! 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