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  3. Dixie Chicks; Patty Griffin – Variety
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They think there will be five thousand men in the mines this summer. Some of them talk of jumping land in the Valley. They acted in a very lawless manner, frequently threatening to dispossess the actual settlers, and otherwise deporting themselves in an offensive manner. Eventually settlers at the outposts seemed to resign themselves to the fact that Pioche was there to stay. Erastus Snow even made peace with the idea. George and continued to paint the raucous camp darkly. In essence, southern-Utah Mormons worked out a defense filled with inconsistency.

Economically they enthusiastically embraced Pioche; spiritually, however, they viewed it as a threat to Zion, the very embodiment of a modern-day Babylon. It was not so much the act of mining that Young disliked, as it was the individualism, instability, and social stratification that the search for wealth tended to breed. The boom and bust cycle of mining also deterred him. He was building a permanent home for his flock and needed sustainable and reliable resources.

As long as mining operations existed for the benefit of Zion and could be managed on the cooperative plan, Young approved. It is better for us to live in peace and good order, and to raise wheat, corn, potatoes and fruit, than to suffer the evils of a mining life. In , Young returned to St. George to reinforce his message at the height of the Pioche bonanza. Annual bullion output had peaked at over five million dollars the previous year, and would reach nearly four million dollars in Population estimates for Pioche run as high as ten thousand people during those boom years, but more realistic guesses place the number at between four and five thousand.

Even at that many, Pioche would have been home to more residents than all the Mormon settlements in Washington County combined. Clearly, not only its wealth and population, but its reported seventy-two saloons and thirty-two houses of prostitution, stood as ominous threats to Mormon values. Such notions must have weighed heavily upon Young in Concern over Pioche permeated his messages to Dixie saints that year. In , the year he died, he preached what had become a familiar theme to his Dixie flock, this time also aimed at the new mining town of Silver Reef.

At the dedication of the St. He largely left it to local leaders to translate his rhetoric into action, a task that proved troublesome given the frontier location of their spiritual ground. Yet the abundance of work available at the mining camps and the allure of cash payments in a near-cashless economy pitted dogma against economic necessity. It forced settlers at the outposts closest to Pioche to enforce the speechifying through disfellowshipment and excommunication.

In August , ecclesiastical leaders at Hebron met to decide the fate of a family which had strayed, quite literally, from the Mormon flock. He expressed his sorrow for the course he had taken and declared his determination to be a Saint. Hebronites restored him to fellowship by a unanimous vote. Most of them. Miners and government officials alike were clearly aware of the Mormon policy against mining, which became a fundamental barrier between the two cultures.

William Tecumseh Barbee, the primary promoter of silver in southern Utah, even argued that the mines at Silver Reef would prove a benefit to southern Utah saints. The irony of these opposing positions on mining is how much peoples from both groups came to rely upon each other for survival. This influx of hard cash into a cash-poor Mormon economy was vital to the stability of the agricultural settlements. Silver Reef and Pioche provided a ready market for Mormon wine, fruit, beef, and grain and offered labor opportunities otherwise not available for teamsters, sawmill operators, carpenters, lumbermen, merchants, and miners alike.

Similarly, Pioche and Silver Reef, no matter how much they resented it, came to rely upon Mormon traders for food and Mormon teamsters and sawmill operators for timber and labor. In May , Erastus Snow held a meeting at his home at St. George with some of the leading business and religious leaders of the region. The goal was to direct and control this trade. Clearly for Erastus Snow, Mormon commerce at Pioche was not the issue; who controlled it was.

Snow desired that the trade be conducted in a way that benefited all who had a surplus to sell.

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For the Dixie Cooperative, however, things did not work out as hoped. Bishop J. Willis of Toquerville chafed under the attempt to channel Pioche trade through the produce company. His protest killed the cooperative in its infancy. In July, peddlers from Toquerville violated their quota of one load per week, assigned to arrive on Tuesdays.

Three Toquerville men had taken loads of fruit to Pioche in the same week and disrupted the established pattern. They even warned Willis that failure to comply with company regulations was a matter of LDS church fellowship. Such a rebuke enraged the bishop. One load a week!! Only think of it. By your proscription, our hard earnings must rot on the ground and the people reduced to the utmost state of destitution.

Are we living in the dark ages? Snow soon abandoned his attempt to control Mormon trade at Pioche and returned to rhetorical defenses against the iniquitous camp. Brigham Young, on the other hand, had better luck at the mining town. Many Mormons freighted and traded at the mining camp, all the while denouncing the evil that it embodied.

Pioche proved to be a great camp,. Bullionville was also a place of great note. Hebronite John Pulsipher seemed to agree. Clover Valley is being deserted. Just like the Mormons, miners at Pioche and Silver Reef had opportunities of their own to formulate opinions of their LDS neighbors, likely on a daily basis. As Mormons from throughout central and southern Utah freighted and traded at the mining camps it was easy for the miners to look down upon them.

The perception that perhaps the trade at Pioche was controlled by Brigham Young to fatten his coffers no doubt created resentment. It described the Mormon apostles passing through the area on their way to St. They look fat and slick, dressed up in the good, old-fashioned farmer style, and if their saintly noses do not belie them Dixie wine tells its tale. The brethren seem not to be moved by revelation in the matter of the best time to come with those commodities, but generally occasion a feast or a famine.

Armed bandits sometimes worked the roads leading from town where they attacked returning Mormon traders and stole their cash profits. One day after Mormon Orson Huntsman had unloaded his lumber at the Raymond and Ely mine he asked the superintendent how long before the whistle would blow, explaining that the noise would spook his horses. The massacre had occurred in , a year in which war hysteria permeated Utah society.

Brigham Young had declared martial law and the Mormons braced for an invasion of federal troops in what came to be called the Utah War. Within that context, zealous southern-Utah Mormons and Southern Paiute Indians reacted beyond the bounds of reason to murder all but the youngest members of the Baker-Fancher party, a California-bound immigrant group from Arkansas. The Mormon participants then took an oath of silence to conceal their roles in the tragedy, laying blame at the feet of the Southern Paiutes. The federal government successfully prosecuted only one Latter-day Saint, John D.


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Lee, for the crime. In officials took Lee back to the site of the massacre where a firing squad executed him. The massacre and its subsequent cover-up offered plenty of opportunity for miners at Pioche and Silver Reef to view their Mormon neighbors with a jaundiced eye. Blood from the slaughter soaked deeply into the southern-Utah soil but never deep enough to disappear altogether. Pioche developed its own connection to the massacre, which miners used to re-stain Mormonism with grisly proof of murder and conspiracy.

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In , Philip Klingensmith, Mormon bishop at Cedar City at the time of the massacre, became the first participant to break his oath of silence. He did so in a sworn affidavit before the county clerk at Pioche. On 27 September , the Pioche Record ran the confession on its front page. In it residents not only learned gruesome details of the massacre, but read that Klingensmith feared for his life and believed that he would have been assassinated had he made the same confession before any court in the Territory of Utah.

Dixie Chicks; Patty Griffin – Variety

Bishop, who served as John D. Lee faced two trials, at the second of which an all Mormon jury found Lee guilty of murder and the judge sentenced him to die. Rumors circulated that Lee was offered up as a scapegoat to prevent prosecution of other higher ranking Latter-day Saints.

The final cultural gap that separated the miners from Mormons centered upon polygamy in general and Mormon women specifically. Southern Utah Mormons fretted over the potential loss of their women to the seductive gentile miners, while the miners viewed Mormon polygamy with scorn and Mormon women as would-be companions.

Perhaps in no other way was the contrast between the two societies more stark than in their familial lives.

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At Pioche in there were 1, men for every women. Only forty-two families lived at Pioche that year, in a population that totaled over 1, people.


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  7. Out of a total population of 1, in , were single men, a full 45 percent. As historians Douglas D. Alder and Karl F. At Panaca, Mormon priesthood leaders did their best to guard against gentiles who invaded LDS church dances, whiskey in tow. In St. George leaders traveled to Hebron and emphasized this point. John D. Despite warnings to the contrary, there were at least a few Mormon women who married miners. Ely, a partner in the Raymond and Ely mine. The union proved influential in securing Mormon aid for Ely as he developed mines at Pioche and a mill at Bullionville.

    The youth went to St. A report from Silver Reef suggested that at least some of this intermarrying was only an avenue used by miners to sleep with Mormon women over the winter never fully intending to remain married. The population needs increasing. Clearly polygamy was at the bottom of this contest over women, a fact that erupted into a political battle in southern Utah by A growing national outrage over Mormon marital practices prompted Congress to pass the Edmunds Act early that year. This law made it easier to convict polygamists by lowering the standard of proof.

    Down with polygamy. The sentiment at Silver Reef was similar.

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    Polygamy to the Rear and America to the Front. Only a few months following these editorials Panaca saints made a friendly gesture toward their neighbors at Pioche and Bullionville in what turned out to be a public relations ploy on polygamy. The Mormons invited the miners to Sunday services to hear John D. McAllister, a regional church leader from St. George, address the group.


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    Residents from Pioche and Bullionville responded enthusiastically as several buggy teams full of visitors filled the Mormon chapel. McAllister used the occasion to explain the practice of polygamy to the outsiders—but to little avail. We were well satisfied with our trip to Panaca. On October 3, a group of concerned residents gathered at the Citizens Hall in Silver Reef and effected a permanent organization of the Liberal Party in Washington County.

    In response, two weeks later, at seven o'clock p. Whitehead initially addressed the crowd and set the tone for the remainder of the meeting. Polygamy continued to polarize Southern Utah politically and socially until the Mormons finally abandoned the practice in , laying the groundwork for statehood six years later. To gain statehood Mormons had abandoned the key principles—polygamy and theocracy—that divided them from the miners at Pioche and Silver Reef and the rest of the nation.

    Those gone, it was easy for Pioche to welcome Utah into the sisterhood of states. By the end of the nineteenth century Mormon attitudes towards mining also brought them more in line with prevailing norms. Likewise, when DeLamar burst onto the mining scene in the s, Mormons hardly thought twice about participating. In prospectors founded a town about forty miles southwest of Pioche and named it DeLamar, after a prominent investor.

    Clearly, a vast cultural divide separated the Mormons and miners in nineteenth-century southern Utah. Sadly, peoples from both groups made little effort to look past their differences to find commonalities. With season one drawing to a dramatic and probably heart-stopping close, we bet there's a bunch of stuff you didn't even know about your new favourite TV show, Riverdale.

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    Every time the cast sit down for a chat or an interview, they reveal some new piece of information and honestly, we can't get enough. Brace yourself for the secrets If you compare the two opening credits, the river, the trees, the creepy mist and the town signpost all throw it back to the eerie Twin Peaks , one of the shows that served as inspiration for Riverdale.

    According to Reddit, the aerial view of Riverdale is actually stock footage that features in a bunch of your favourite TV shows and movies. The CW. Yes, your resident ginger fuccboi Archie Andrews could have been played by the legend you know and love as Jughead. Cole revealed that he was first given the task of reading for Archie but later read for Jughead after realising that he was the narrator for the entire show and that there was no risk of him getting killed off. According to the showrunner Roberto Aguirre-Sacasa, the casting directors saw almost " every redheaded young guy in L.

    Aguirre-Sacasa said as soon as he read, he was "immediately Archie Andrews. Madelaine originally read the role of Betty even though the producers wanted her to be Cheryl all along, but the role of Cheryl was actually a secret at the time.

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    Imagine that Dream come true. Camila says that she drew on the essence of Blair - strong, in control and full of pride - and the humour of Summer to characterise Veronica but she doesn't think that Blair and Veronica are similar in anyway. Throughout the show, there's subtle callbacks and references to shows that influenced the series or other projects that the cast members once worked on.

    The first episode of the season is called "The River's Edge". Coincidentally, there's a movie called The River's Edge from which follows a bunch of friends who have to come to terms with the fact that one of them killed another. Apparently, they met a few times at parties during their time at NYU but they weren't friends. And Cole didn't even remember her when they met on the Riverdale set.