Indian Student Placement Services program - Revision history

GregSmith at 04:30, 28 May 2024

2024-05-28T04:30:20Z

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	~~==Question~~: ~~What was the Indian Student Placement Services program?==~~
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	===Introduction to Question===		=What was the Indian Student Placement Services program?=

			==Introduction to Question==
	Many have become concerned with the past existence of a program designed by The Church of Jesus Christ of Latter-day Saints for Indian placement. It is known as the Indian Student Placement Services Program.		Many have become concerned with the past existence of a program designed by The Church of Jesus Christ of Latter-day Saints for Indian placement. It is known as the Indian Student Placement Services Program.

	In this article, we introduce what it was and address some common concerns/criticisms that have arisen in recent years because of it.		In this article, we introduce what it was and address some common concerns/criticisms that have arisen in recent years because of it.

	===Response to Question===		==Response to Question==
	====Encyclopedia of Mormonism, ~~“Native Americans”=~~===		===Encyclopedia of Mormonism, "Native Americans"===
	The Encyclopedia of Mormonism (1992) relates the following information about the program. The entry was written in 1992, four years before the program was officially disbanded in 1996. Thus the entry, while it treats the program as still existing, is partially incorrect:		The Encyclopedia of Mormonism (1992) relates the following information about the program. The entry was written in 1992, four years before the program was officially disbanded in 1996. Thus the entry, while it treats the program as still existing, is partially incorrect:

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	In the 1950s, Elder Spencer W. Kimball, then an apostle, encouraged Brigham Young University to take an active interest in Native American education and to help solve economic and social problems. Scholarships were established, and a program to help Indian students adjust to university life was inaugurated. During the 1970s more than 500 Indian students, representing seventy-one tribes, were enrolled each year. But enrollment has declined, so a new program for Indian students is being developed that will increase the recruiting of Native American students to BYU and raise the percentage who receive a college degree. The Native American Educational Outreach Program at BYU presents educational seminars to tribal leaders and Indian youth across North America. It also offers scholarships. American Indian Services, another outreach program originally affiliated with BYU, provides adult education and technical and financial assistance to Indian communities. In 1989, American Indian Services was transferred from BYU to the Lehi Foundation, which continues this activity.		In the 1950s, Elder Spencer W. Kimball, then an apostle, encouraged Brigham Young University to take an active interest in Native American education and to help solve economic and social problems. Scholarships were established, and a program to help Indian students adjust to university life was inaugurated. During the 1970s more than 500 Indian students, representing seventy-one tribes, were enrolled each year. But enrollment has declined, so a new program for Indian students is being developed that will increase the recruiting of Native American students to BYU and raise the percentage who receive a college degree. The Native American Educational Outreach Program at BYU presents educational seminars to tribal leaders and Indian youth across North America. It also offers scholarships. American Indian Services, another outreach program originally affiliated with BYU, provides adult education and technical and financial assistance to Indian communities. In 1989, American Indian Services was transferred from BYU to the Lehi Foundation, which continues this activity.

	In 1975, George P. Lee, a full-blooded Navajo and an early ISPS participant, was appointed as a General Authority. He was the first Indian to achieve this status and served faithfully for more than ten years. Elder Lee became convinced that the Church was neglecting its mission to the Lamanites, and when he voiced strong disapproval of Church leaders, he was excommunicated in 1989.<ref>Bruce A. Chadwick and Thomas Garrow, “[https://eom.byu.edu/index.php/Native_Americans Native Americans],” in ''Encyclopedia of Mormonism'', ed. Daniel H. Ludlow, 6 vols. (New York: MacMillan Publishing, 1992; 2007), 3:984–85.</ref></blockquote>		In 1975, George P. Lee, a full-blooded Navajo and an early ISPS participant, was appointed as a General Authority. He was the first Indian to achieve this status and served faithfully for more than ten years. Elder Lee became convinced that the Church was neglecting its mission to the Lamanites, and when he voiced strong disapproval of Church leaders, he was excommunicated in 1989.<ref>Bruce A. Chadwick and Thomas Garrow, "[https://eom.byu.edu/index.php/Native_Americans Native Americans]," in ''Encyclopedia of Mormonism'', ed. Daniel H. Ludlow, 6 vols. (New York: MacMillan Publishing, 1992; 2007), 3:984–85.</ref></blockquote>

	====Was the Program an Attempt at Turning Native Americans ~~“White~~ and ~~Delightsome”~~?====		===Was the Program an Attempt at Turning Native Americans "White and Delightsome"?===
	Kevin Barney, a Latter-day Saint apologist, wrote the following in response to a criticism of the ISPS given by critics Thomas W. Murphy and Simon Southerton. The criticism of Murphy and Southerton practically mirrors the concerns/criticisms of other critics today.<ref>See Thomas W. Murphy and Simon G. Southerton, “[https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/an.2003.44.2.20 Genetic Research a ‘Galileo Event’ for Mormons],” ''Anthropology News'' 44, no. 2 (February 2003): 20.</ref>		Kevin Barney, a Latter-day Saint apologist, wrote the following in response to a criticism of the ISPS given by critics Thomas W. Murphy and Simon Southerton. The criticism of Murphy and Southerton practically mirrors the concerns/criticisms of other critics today.<ref>See Thomas W. Murphy and Simon G. Southerton, "[https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/an.2003.44.2.20 Genetic Research a ‘Galileo Event’ for Mormons]," ''Anthropology News'' 44, no. 2 (February 2003): 20.</ref>

	<blockquote>Murphy comes down extremely hard on the Church’s Indian Student Placement Program. He writes: ~~“The~~ Placement Program, deemed cultural genocide by critics, removed over 70,000 Native American children from their homes from 1954-96 and placed them with urban white Mormon families in systematic efforts to turn Indians ‘white and delightsome.'” The shrillness of this statement is irresponsible and reflects a lack of scholarly balance and detachment. The Placement Program grew out of informal arrangements between Utah beet farmers and children of Navajo migrant pickers in the 1940s. Eventually it became a formal program, whereby Native American children were housed with Mormon families during the school year so that they could attend school; they returned to live with their families during the summers. The goals of the Program were both educative and acculturative. Now, perhaps trying to help Native American children gain the tools to succeed in the dominant anglo culture was not an appropriate or worthy goal. Certainly there is plenty of room for responsible criticism of the aims, administration and effects of the Program. But to evoke images of the Holocaust or ethnic cleansing in Bosnia with the incredibly hyperbolic ~~“cultural genocide”~~ is in my judgment an irresponsible way to go about it. To the contrary, many Native Americans have been upset that the Church has terminated or greatly scaled back both the Placement Program and other programs intended to serve Native American interests. So the Church is damned if it tries to help, and damned if it does not. To say that the children were ~~“removed”~~ in the passive voice ominously suggests to the uninformed reader that this was somehow done against their parents’ wishes. This is simply not true. For the reader interested in a more balanced anthropological consideration of the Placement Program, I recommend the studies indicated in the accompanying note.<ref>Kevin L. Barney, “A Brief Review of Murphy and Southerton’s ‘A Galileo Event’,” FAIR, accessed July 25, 2022, https://www.fairlatterdaysaints.org/archive/publications/a-brief-review-of-murphy-and-southertons-galileo-event.</ref></blockquote>		<blockquote>Murphy comes down extremely hard on the Church’s Indian Student Placement Program. He writes: "The Placement Program, deemed cultural genocide by critics, removed over 70,000 Native American children from their homes from 1954-96 and placed them with urban white Mormon families in systematic efforts to turn Indians ‘white and delightsome.'" The shrillness of this statement is irresponsible and reflects a lack of scholarly balance and detachment. The Placement Program grew out of informal arrangements between Utah beet farmers and children of Navajo migrant pickers in the 1940s. Eventually it became a formal program, whereby Native American children were housed with Mormon families during the school year so that they could attend school; they returned to live with their families during the summers. The goals of the Program were both educative and acculturative. Now, perhaps trying to help Native American children gain the tools to succeed in the dominant anglo culture was not an appropriate or worthy goal. Certainly there is plenty of room for responsible criticism of the aims, administration and effects of the Program. But to evoke images of the Holocaust or ethnic cleansing in Bosnia with the incredibly hyperbolic "cultural genocide" is in my judgment an irresponsible way to go about it. To the contrary, many Native Americans have been upset that the Church has terminated or greatly scaled back both the Placement Program and other programs intended to serve Native American interests. So the Church is damned if it tries to help, and damned if it does not. To say that the children were "removed" in the passive voice ominously suggests to the uninformed reader that this was somehow done against their parents’ wishes. This is simply not true. For the reader interested in a more balanced anthropological consideration of the Placement Program, I recommend the studies indicated in the accompanying note.<ref>Kevin L. Barney, "A Brief Review of Murphy and Southerton’s ‘A Galileo Event’," FAIR, accessed July 25, 2022, https://www.fairlatterdaysaints.org/archive/publications/a-brief-review-of-murphy-and-southertons-galileo-event.</ref></blockquote>

	Barney recommends the following resources in order to get a balanced treatment of the ISPS:		Barney recommends the following resources in order to get a balanced treatment of the ISPS:

	*Bruce A. Chadwick, Stan L. Albrecht and Howard M. Bahr, “[https://journals.sagepub.com/doi/10.1177/104438948606700901 Evaluation of an Indian Student Placement Program],” ''Social Casework'' 67, no. 9 (1986): 515–24.		*Bruce A. Chadwick, Stan L. Albrecht and Howard M. Bahr, "[https://journals.sagepub.com/doi/10.1177/104438948606700901 Evaluation of an Indian Student Placement Program]," ''Social Casework'' 67, no. 9 (1986): 515–24.
	*Bruce A. Chadwick and Stan L. Albrecht, ~~“Mormons~~ and Indians: Beliefs, Policies, Programs and Practices,” in ''Contemporary Mormonism: Social Science Perspectives'', ed. Tim B. Heaton and Lawrence A. Young (Urbana: University of Illinois Press, 1994), 287–309.		*Bruce A. Chadwick and Stan L. Albrecht, "Mormons and Indians: Beliefs, Policies, Programs and Practices," in ''Contemporary Mormonism: Social Science Perspectives'', ed. Tim B. Heaton and Lawrence A. Young (Urbana: University of Illinois Press, 1994), 287–309.
	*Tona J. Hangen, “[https://www.dialoguejournal.com/articles/a-place-to-call-home-studying-the-indian-placement-program/ A Place to Call Home: Studying the Indian Placement Program],” ''Dialogue: A Journal of Mormon Thought'' 30, no. 1 (Spring 1997): 53–69.		*Tona J. Hangen, "[https://www.dialoguejournal.com/articles/a-place-to-call-home-studying-the-indian-placement-program/ A Place to Call Home: Studying the Indian Placement Program]," ''Dialogue: A Journal of Mormon Thought'' 30, no. 1 (Spring 1997): 53–69.
	*James B. Allen, “[https://archive.bookofmormoncentral.org/content/rise-and-decline-lds-indian-student-placement-program-1947-1996 The Rise and Decline of the LDS Indian Student Placement Program, 1947-1996],” ''Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson'', ed. Davis Bitton (Provo: FARMS, 1998), 85–119.		*James B. Allen, "[https://archive.bookofmormoncentral.org/content/rise-and-decline-lds-indian-student-placement-program-1947-1996 The Rise and Decline of the LDS Indian Student Placement Program, 1947-1996]," ''Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson'', ed. Davis Bitton (Provo: FARMS, 1998), 85–119.

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DavidSmith: DavidSmith moved page Question: What was the Indian Student Placement Services program? to Indian Student Placement Services program: wiki update project

2023-12-04T04:14:44Z

DavidSmith moved page Question: What was the Indian Student Placement Services program? to Indian Student Placement Services program: wiki update project

← Older revision	Revision as of 04:14, 4 December 2023
(No difference)

SpencerMarsh: /* Was the Program an Attempt at Turning Native Americans “White and Delightsome”? */

2022-12-26T04:37:57Z

Was the Program an Attempt at Turning Native Americans “White and Delightsome”?

← Older revision		Revision as of 04:37, 26 December 2022
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	Kevin Barney, a Latter-day Saint apologist, wrote the following in response to a criticism of the ISPS given by critics Thomas W. Murphy and Simon Southerton. The criticism of Murphy and Southerton practically mirrors the concerns/criticisms of other critics today.<ref>See Thomas W. Murphy and Simon G. Southerton, “[https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/an.2003.44.2.20 Genetic Research a ‘Galileo Event’ for Mormons],” ''Anthropology News'' 44, no. 2 (February 2003): 20.</ref>		Kevin Barney, a Latter-day Saint apologist, wrote the following in response to a criticism of the ISPS given by critics Thomas W. Murphy and Simon Southerton. The criticism of Murphy and Southerton practically mirrors the concerns/criticisms of other critics today.<ref>See Thomas W. Murphy and Simon G. Southerton, “[https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/an.2003.44.2.20 Genetic Research a ‘Galileo Event’ for Mormons],” ''Anthropology News'' 44, no. 2 (February 2003): 20.</ref>

	<blockquote>Murphy comes down extremely hard on the Church’s Indian Student Placement Program. He writes: “The Placement Program, deemed cultural genocide by critics, removed over 70,000 Native American children from their homes from 1954-96 and placed them with urban white Mormon families in systematic efforts to turn Indians ‘white and delightsome.'” The shrillness of this statement is irresponsible and reflects a lack of scholarly balance and detachment. The Placement Program grew out of informal arrangements between Utah beet farmers and children of Navajo migrant pickers in the 1940s. Eventually it became a formal program, whereby Native American children were housed with Mormon families during the school year so that they could attend school; they returned to live with their families during the summers. The goals of the Program were both educative and acculturative. Now, perhaps trying to help Native American children gain the tools to succeed in the dominant anglo culture was not an appropriate or worthy goal. Certainly there is plenty of room for responsible criticism of the aims, administration and effects of the Program. But to evoke images of the Holocaust or ethnic cleansing in Bosnia with the incredibly hyperbolic “cultural genocide” is in my judgment an irresponsible way to go about it. To the contrary, many Native Americans have been upset that the Church has terminated or greatly scaled back both the Placement Program and other programs intended to serve Native American interests. So the Church is damned if it tries to help, and damned if it does not. To say that the children were “removed” in the passive voice ominously suggests to the uninformed reader that this was somehow done against their parents’ wishes. This is simply not true. For the reader interested in a more balanced anthropological consideration of the Placement Program, I recommend the studies indicated in the accompanying note.<ref>Kevin L. Barney, “A Brief Review of Murphy and Southerton’s ‘A Galileo Event’,” FAIR, accessed July 25, 2022, https://www.fairlatterdaysaints.org/archive/publications/a-brief-review-of-murphy-and-southertons-galileo-event. ~~Barney’s footnote with further~~ resources ~~reads~~: Bruce A. Chadwick, Stan L. Albrecht and Howard M. Bahr, “[https://journals.sagepub.com/doi/10.1177/104438948606700901 Evaluation of an Indian Student Placement Program],” ''Social Casework'' 67, no. 9 (1986): 515–24; Bruce A. Chadwick and Stan L. Albrecht, “Mormons and Indians: Beliefs, Policies, Programs and Practices,” in ''Contemporary Mormonism: Social Science Perspectives'', ed. Tim B. Heaton and Lawrence A. Young (Urbana: University of Illinois Press, 1994), 287–309; Tona J. Hangen, “[https://www.dialoguejournal.com/articles/a-place-to-call-home-studying-the-indian-placement-program/ A Place to Call Home: Studying the Indian Placement Program],” ''Dialogue: A Journal of Mormon Thought'' 30, no. 1 (Spring 1997): 53–69; James B. Allen, “[https://archive.bookofmormoncentral.org/content/rise-and-decline-lds-indian-student-placement-program-1947-1996 The Rise and Decline of the LDS Indian Student Placement Program, 1947-1996],” ''Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson'', ed. Davis Bitton (Provo: FARMS, 1998), 85–119.~~</ref></blockquote>~~		<blockquote>Murphy comes down extremely hard on the Church’s Indian Student Placement Program. He writes: “The Placement Program, deemed cultural genocide by critics, removed over 70,000 Native American children from their homes from 1954-96 and placed them with urban white Mormon families in systematic efforts to turn Indians ‘white and delightsome.'” The shrillness of this statement is irresponsible and reflects a lack of scholarly balance and detachment. The Placement Program grew out of informal arrangements between Utah beet farmers and children of Navajo migrant pickers in the 1940s. Eventually it became a formal program, whereby Native American children were housed with Mormon families during the school year so that they could attend school; they returned to live with their families during the summers. The goals of the Program were both educative and acculturative. Now, perhaps trying to help Native American children gain the tools to succeed in the dominant anglo culture was not an appropriate or worthy goal. Certainly there is plenty of room for responsible criticism of the aims, administration and effects of the Program. But to evoke images of the Holocaust or ethnic cleansing in Bosnia with the incredibly hyperbolic “cultural genocide” is in my judgment an irresponsible way to go about it. To the contrary, many Native Americans have been upset that the Church has terminated or greatly scaled back both the Placement Program and other programs intended to serve Native American interests. So the Church is damned if it tries to help, and damned if it does not. To say that the children were “removed” in the passive voice ominously suggests to the uninformed reader that this was somehow done against their parents’ wishes. This is simply not true. For the reader interested in a more balanced anthropological consideration of the Placement Program, I recommend the studies indicated in the accompanying note.<ref>Kevin L. Barney, “A Brief Review of Murphy and Southerton’s ‘A Galileo Event’,” FAIR, accessed July 25, 2022, https://www.fairlatterdaysaints.org/archive/publications/a-brief-review-of-murphy-and-southertons-galileo-event.</ref></blockquote>

			Barney recommends the following resources in order to get a balanced treatment of the ISPS:

			*Bruce A. Chadwick, Stan L. Albrecht and Howard M. Bahr, “[https://journals.sagepub.com/doi/10.1177/104438948606700901 Evaluation of an Indian Student Placement Program],” ''Social Casework'' 67, no. 9 (1986): 515–24.
			*Bruce A. Chadwick and Stan L. Albrecht, “Mormons and Indians: Beliefs, Policies, Programs and Practices,” in ''Contemporary Mormonism: Social Science Perspectives'', ed. Tim B. Heaton and Lawrence A. Young (Urbana: University of Illinois Press, 1994), 287–309.
			*Tona J. Hangen, “[https://www.dialoguejournal.com/articles/a-place-to-call-home-studying-the-indian-placement-program/ A Place to Call Home: Studying the Indian Placement Program],” ''Dialogue: A Journal of Mormon Thought'' 30, no. 1 (Spring 1997): 53–69.
			*James B. Allen, “[https://archive.bookofmormoncentral.org/content/rise-and-decline-lds-indian-student-placement-program-1947-1996 The Rise and Decline of the LDS Indian Student Placement Program, 1947-1996],” ''Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson'', ed. Davis Bitton (Provo: FARMS, 1998), 85–119.

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SpencerMarsh: /* Question: What was the Indian Student Placement Services program? */

2022-07-26T05:16:12Z

Question: What was the Indian Student Placement Services program?

← Older revision		Revision as of 05:16, 26 July 2022
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	==Question: What was the Indian Student Placement Services program?==		==Question: What was the Indian Student Placement Services program?==
			{{UnderConstructionSuggestions}}
	===Introduction to Question===		===Introduction to Question===
	Many have become concerned with the past existence of a program designed by The Church of Jesus Christ of Latter-day Saints for Indian placement. It is known as the Indian Student Placement Services Program.		Many have become concerned with the past existence of a program designed by The Church of Jesus Christ of Latter-day Saints for Indian placement. It is known as the Indian Student Placement Services Program.

SpencerMarsh: /* Was the Program an Attempt at Turning Native Americans “White and Delightsome”? */

2022-07-26T05:14:43Z

Was the Program an Attempt at Turning Native Americans “White and Delightsome”?

← Older revision		Revision as of 05:14, 26 July 2022
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	Kevin Barney, a Latter-day Saint apologist, wrote the following in response to a criticism of the ISPS given by critics Thomas W. Murphy and Simon Southerton. The criticism of Murphy and Southerton practically mirrors the concerns/criticisms of other critics today.<ref>See Thomas W. Murphy and Simon G. Southerton, “[https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/an.2003.44.2.20 Genetic Research a ‘Galileo Event’ for Mormons],” ''Anthropology News'' 44, no. 2 (February 2003): 20.</ref>		Kevin Barney, a Latter-day Saint apologist, wrote the following in response to a criticism of the ISPS given by critics Thomas W. Murphy and Simon Southerton. The criticism of Murphy and Southerton practically mirrors the concerns/criticisms of other critics today.<ref>See Thomas W. Murphy and Simon G. Southerton, “[https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/an.2003.44.2.20 Genetic Research a ‘Galileo Event’ for Mormons],” ''Anthropology News'' 44, no. 2 (February 2003): 20.</ref>

	<blockquote>Murphy comes down extremely hard on the Church’s Indian Student Placement Program. He writes: “The Placement Program, deemed cultural genocide by critics, removed over 70,000 Native American children from their homes from 1954-96 and placed them with urban white Mormon families in systematic efforts to turn Indians ‘white and delightsome.'” The shrillness of this statement is irresponsible and reflects a lack of scholarly balance and detachment. The Placement Program grew out of informal arrangements between Utah beet farmers and children of Navajo migrant pickers in the 1940s. Eventually it became a formal program, whereby Native American children were housed with Mormon families during the school year so that they could attend school; they returned to live with their families during the summers. The goals of the Program were both educative and acculturative. Now, perhaps trying to help Native American children gain the tools to succeed in the dominant anglo culture was not an appropriate or worthy goal. Certainly there is plenty of room for responsible criticism of the aims, administration and effects of the Program. But to evoke images of the Holocaust or ethnic cleansing in Bosnia with the incredibly hyperbolic “cultural genocide” is in my judgment an irresponsible way to go about it. To the contrary, many Native Americans have been upset that the Church has terminated or greatly scaled back both the Placement Program and other programs intended to serve Native American interests. So the Church is damned if it tries to help, and damned if it does not. To say that the children were “removed” in the passive voice ominously suggests to the uninformed reader that this was somehow done against their parents’ wishes. This is simply not true. For the reader interested in a more balanced anthropological consideration of the Placement Program, I recommend the studies indicated in the accompanying note.<ref>Kevin L. Barney, “A Brief Review of Murphy and Southerton’s ‘A Galileo Event’,” FAIR, accessed July 25, 2022, https://www.fairlatterdaysaints.org/archive/publications/a-brief-review-of-murphy-and-southertons-galileo-event. Barney’s footnote with further resources reads: Bruce A. Chadwick, Stan L. Albrecht and Howard M. Bahr, “[https://journals.sagepub.com/doi/10.1177/104438948606700901 Evaluation of an Indian Student Placement Program],” ''Social Casework'' 67/9 (1986): 515-24; Bruce A. Chadwick and Stan L. Albrecht, “Mormons and Indians: Beliefs, Policies, Programs and Practices,” in ''Contemporary Mormonism: Social Science Perspectives'', ed. Tim B. Heaton and Lawrence A. Young (Urbana: University of Illinois Press, 1994), 287-309; Tona J. Hangen, “[https://www.dialoguejournal.com/articles/a-place-to-call-home-studying-the-indian-placement-program/ A Place to Call Home: Studying the Indian Placement Program],” ''Dialogue: A Journal of Mormon Thought'' 30/1 (Spring 1997): 53-69; ~~and~~ James B. Allen, “[https://archive.bookofmormoncentral.org/content/rise-and-decline-lds-indian-student-placement-program-1947-1996 The Rise and Decline of the LDS Indian Student Placement Program, 1947-1996],” ''Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson'', ed. Davis Bitton (Provo: FARMS, 1998), 85-119.</ref></blockquote>		<blockquote>Murphy comes down extremely hard on the Church’s Indian Student Placement Program. He writes: “The Placement Program, deemed cultural genocide by critics, removed over 70,000 Native American children from their homes from 1954-96 and placed them with urban white Mormon families in systematic efforts to turn Indians ‘white and delightsome.'” The shrillness of this statement is irresponsible and reflects a lack of scholarly balance and detachment. The Placement Program grew out of informal arrangements between Utah beet farmers and children of Navajo migrant pickers in the 1940s. Eventually it became a formal program, whereby Native American children were housed with Mormon families during the school year so that they could attend school; they returned to live with their families during the summers. The goals of the Program were both educative and acculturative. Now, perhaps trying to help Native American children gain the tools to succeed in the dominant anglo culture was not an appropriate or worthy goal. Certainly there is plenty of room for responsible criticism of the aims, administration and effects of the Program. But to evoke images of the Holocaust or ethnic cleansing in Bosnia with the incredibly hyperbolic “cultural genocide” is in my judgment an irresponsible way to go about it. To the contrary, many Native Americans have been upset that the Church has terminated or greatly scaled back both the Placement Program and other programs intended to serve Native American interests. So the Church is damned if it tries to help, and damned if it does not. To say that the children were “removed” in the passive voice ominously suggests to the uninformed reader that this was somehow done against their parents’ wishes. This is simply not true. For the reader interested in a more balanced anthropological consideration of the Placement Program, I recommend the studies indicated in the accompanying note.<ref>Kevin L. Barney, “A Brief Review of Murphy and Southerton’s ‘A Galileo Event’,” FAIR, accessed July 25, 2022, https://www.fairlatterdaysaints.org/archive/publications/a-brief-review-of-murphy-and-southertons-galileo-event. Barney’s footnote with further resources reads: Bruce A. Chadwick, Stan L. Albrecht and Howard M. Bahr, “[https://journals.sagepub.com/doi/10.1177/104438948606700901 Evaluation of an Indian Student Placement Program],” ''Social Casework'' 67, no. 9 (1986): 515–24; Bruce A. Chadwick and Stan L. Albrecht, “Mormons and Indians: Beliefs, Policies, Programs and Practices,” in ''Contemporary Mormonism: Social Science Perspectives'', ed. Tim B. Heaton and Lawrence A. Young (Urbana: University of Illinois Press, 1994), 287–309; Tona J. Hangen, “[https://www.dialoguejournal.com/articles/a-place-to-call-home-studying-the-indian-placement-program/ A Place to Call Home: Studying the Indian Placement Program],” ''Dialogue: A Journal of Mormon Thought'' 30, no. 1 (Spring 1997): 53–69; James B. Allen, “[https://archive.bookofmormoncentral.org/content/rise-and-decline-lds-indian-student-placement-program-1947-1996 The Rise and Decline of the LDS Indian Student Placement Program, 1947-1996],” ''Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson'', ed. Davis Bitton (Provo: FARMS, 1998), 85–119.</ref></blockquote>

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SpencerMarsh: /* Was the Program an Attempt at Turning Native Americans “White and Delightsome”? */

2022-07-26T05:12:14Z

Was the Program an Attempt at Turning Native Americans “White and Delightsome”?

← Older revision		Revision as of 05:12, 26 July 2022
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	====Was the Program an Attempt at Turning Native Americans “White and Delightsome”?====		====Was the Program an Attempt at Turning Native Americans “White and Delightsome”?====
	Kevin Barney, a Latter-day Saint apologist, wrote the following in response to a criticism of the ISPS given by critics Thomas W. Murphy and Simon Southerton. The criticism of Murphy and Southerton practically mirrors the concerns/criticisms of other critics today.<ref>See Thomas W. Murphy and Simon G. Southerton, “[https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/an.2003.44.2.20 Genetic Research a ‘Galileo Event’ for Mormons],” Anthropology News 44/2 (February 2003): 20.</ref>		Kevin Barney, a Latter-day Saint apologist, wrote the following in response to a criticism of the ISPS given by critics Thomas W. Murphy and Simon Southerton. The criticism of Murphy and Southerton practically mirrors the concerns/criticisms of other critics today.<ref>See Thomas W. Murphy and Simon G. Southerton, “[https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/an.2003.44.2.20 Genetic Research a ‘Galileo Event’ for Mormons],” ''Anthropology News'' 44, no. 2 (February 2003): 20.</ref>

	<blockquote>Murphy comes down extremely hard on the Church’s Indian Student Placement Program. He writes: “The Placement Program, deemed cultural genocide by critics, removed over 70,000 Native American children from their homes from 1954-96 and placed them with urban white Mormon families in systematic efforts to turn Indians ‘white and delightsome.'” The shrillness of this statement is irresponsible and reflects a lack of scholarly balance and detachment. The Placement Program grew out of informal arrangements between Utah beet farmers and children of Navajo migrant pickers in the 1940s. Eventually it became a formal program, whereby Native American children were housed with Mormon families during the school year so that they could attend school; they returned to live with their families during the summers. The goals of the Program were both educative and acculturative. Now, perhaps trying to help Native American children gain the tools to succeed in the dominant anglo culture was not an appropriate or worthy goal. Certainly there is plenty of room for responsible criticism of the aims, administration and effects of the Program. But to evoke images of the Holocaust or ethnic cleansing in Bosnia with the incredibly hyperbolic “cultural genocide” is in my judgment an irresponsible way to go about it. To the contrary, many Native Americans have been upset that the Church has terminated or greatly scaled back both the Placement Program and other programs intended to serve Native American interests. So the Church is damned if it tries to help, and damned if it does not. To say that the children were “removed” in the passive voice ominously suggests to the uninformed reader that this was somehow done against their parents’ wishes. This is simply not true. For the reader interested in a more balanced anthropological consideration of the Placement Program, I recommend the studies indicated in the accompanying note.<ref>Kevin L. Barney, “A Brief Review of Murphy and Southerton’s ‘A Galileo Event’,” FAIR, accessed July 25, 2022, https://www.fairlatterdaysaints.org/archive/publications/a-brief-review-of-murphy-and-southertons-galileo-event. Barney’s footnote with further resources reads: Bruce A. Chadwick, Stan L. Albrecht and Howard M. Bahr, “[https://journals.sagepub.com/doi/10.1177/104438948606700901 Evaluation of an Indian Student Placement Program],” ''Social Casework'' 67/9 (1986): 515-24; Bruce A. Chadwick and Stan L. Albrecht, “Mormons and Indians: Beliefs, Policies, Programs and Practices,” in ''Contemporary Mormonism: Social Science Perspectives'', ed. Tim B. Heaton and Lawrence A. Young (Urbana: University of Illinois Press, 1994), 287-309; Tona J. Hangen, “[https://www.dialoguejournal.com/articles/a-place-to-call-home-studying-the-indian-placement-program/ A Place to Call Home: Studying the Indian Placement Program],” ''Dialogue: A Journal of Mormon Thought'' 30/1 (Spring 1997): 53-69; and James B. Allen, “[https://archive.bookofmormoncentral.org/content/rise-and-decline-lds-indian-student-placement-program-1947-1996 The Rise and Decline of the LDS Indian Student Placement Program, 1947-1996],” ''Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson'', ed. Davis Bitton (Provo: FARMS, 1998), 85-119.</ref></blockquote>		<blockquote>Murphy comes down extremely hard on the Church’s Indian Student Placement Program. He writes: “The Placement Program, deemed cultural genocide by critics, removed over 70,000 Native American children from their homes from 1954-96 and placed them with urban white Mormon families in systematic efforts to turn Indians ‘white and delightsome.'” The shrillness of this statement is irresponsible and reflects a lack of scholarly balance and detachment. The Placement Program grew out of informal arrangements between Utah beet farmers and children of Navajo migrant pickers in the 1940s. Eventually it became a formal program, whereby Native American children were housed with Mormon families during the school year so that they could attend school; they returned to live with their families during the summers. The goals of the Program were both educative and acculturative. Now, perhaps trying to help Native American children gain the tools to succeed in the dominant anglo culture was not an appropriate or worthy goal. Certainly there is plenty of room for responsible criticism of the aims, administration and effects of the Program. But to evoke images of the Holocaust or ethnic cleansing in Bosnia with the incredibly hyperbolic “cultural genocide” is in my judgment an irresponsible way to go about it. To the contrary, many Native Americans have been upset that the Church has terminated or greatly scaled back both the Placement Program and other programs intended to serve Native American interests. So the Church is damned if it tries to help, and damned if it does not. To say that the children were “removed” in the passive voice ominously suggests to the uninformed reader that this was somehow done against their parents’ wishes. This is simply not true. For the reader interested in a more balanced anthropological consideration of the Placement Program, I recommend the studies indicated in the accompanying note.<ref>Kevin L. Barney, “A Brief Review of Murphy and Southerton’s ‘A Galileo Event’,” FAIR, accessed July 25, 2022, https://www.fairlatterdaysaints.org/archive/publications/a-brief-review-of-murphy-and-southertons-galileo-event. Barney’s footnote with further resources reads: Bruce A. Chadwick, Stan L. Albrecht and Howard M. Bahr, “[https://journals.sagepub.com/doi/10.1177/104438948606700901 Evaluation of an Indian Student Placement Program],” ''Social Casework'' 67/9 (1986): 515-24; Bruce A. Chadwick and Stan L. Albrecht, “Mormons and Indians: Beliefs, Policies, Programs and Practices,” in ''Contemporary Mormonism: Social Science Perspectives'', ed. Tim B. Heaton and Lawrence A. Young (Urbana: University of Illinois Press, 1994), 287-309; Tona J. Hangen, “[https://www.dialoguejournal.com/articles/a-place-to-call-home-studying-the-indian-placement-program/ A Place to Call Home: Studying the Indian Placement Program],” ''Dialogue: A Journal of Mormon Thought'' 30/1 (Spring 1997): 53-69; and James B. Allen, “[https://archive.bookofmormoncentral.org/content/rise-and-decline-lds-indian-student-placement-program-1947-1996 The Rise and Decline of the LDS Indian Student Placement Program, 1947-1996],” ''Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson'', ed. Davis Bitton (Provo: FARMS, 1998), 85-119.</ref></blockquote>

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	In the 1950s, Elder Spencer W. Kimball, then an apostle, encouraged Brigham Young University to take an active interest in Native American education and to help solve economic and social problems. Scholarships were established, and a program to help Indian students adjust to university life was inaugurated. During the 1970s more than 500 Indian students, representing seventy-one tribes, were enrolled each year. But enrollment has declined, so a new program for Indian students is being developed that will increase the recruiting of Native American students to BYU and raise the percentage who receive a college degree. The Native American Educational Outreach Program at BYU presents educational seminars to tribal leaders and Indian youth across North America. It also offers scholarships. American Indian Services, another outreach program originally affiliated with BYU, provides adult education and technical and financial assistance to Indian communities. In 1989, American Indian Services was transferred from BYU to the Lehi Foundation, which continues this activity.		In the 1950s, Elder Spencer W. Kimball, then an apostle, encouraged Brigham Young University to take an active interest in Native American education and to help solve economic and social problems. Scholarships were established, and a program to help Indian students adjust to university life was inaugurated. During the 1970s more than 500 Indian students, representing seventy-one tribes, were enrolled each year. But enrollment has declined, so a new program for Indian students is being developed that will increase the recruiting of Native American students to BYU and raise the percentage who receive a college degree. The Native American Educational Outreach Program at BYU presents educational seminars to tribal leaders and Indian youth across North America. It also offers scholarships. American Indian Services, another outreach program originally affiliated with BYU, provides adult education and technical and financial assistance to Indian communities. In 1989, American Indian Services was transferred from BYU to the Lehi Foundation, which continues this activity.

	In 1975, George P. Lee, a full-blooded Navajo and an early ISPS participant, was appointed as a General Authority. He was the first Indian to achieve this status and served faithfully for more than ten years. Elder Lee became convinced that the Church was neglecting its mission to the Lamanites, and when he voiced strong disapproval of Church leaders, he was excommunicated in 1989.<ref>Bruce A. Chadwick and Thomas Garrow, “[https://eom.byu.edu/index.php/Native_Americans Native Americans],” in ''Encyclopedia of Mormonism'', ed. Daniel H. Ludlow, 6 vols. (New York: MacMillan Publishing, 1992; 2007), 3:984&~~ndas~~;85.</ref></blockquote>		In 1975, George P. Lee, a full-blooded Navajo and an early ISPS participant, was appointed as a General Authority. He was the first Indian to achieve this status and served faithfully for more than ten years. Elder Lee became convinced that the Church was neglecting its mission to the Lamanites, and when he voiced strong disapproval of Church leaders, he was excommunicated in 1989.<ref>Bruce A. Chadwick and Thomas Garrow, “[https://eom.byu.edu/index.php/Native_Americans Native Americans],” in ''Encyclopedia of Mormonism'', ed. Daniel H. Ludlow, 6 vols. (New York: MacMillan Publishing, 1992; 2007), 3:984–85.</ref></blockquote>

	====Was the Program an Attempt at Turning Native Americans “White and Delightsome”?====		====Was the Program an Attempt at Turning Native Americans “White and Delightsome”?====

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	<blockquote>The Indian Student Placement Services (ISPS) seeks to improve the educational attainment of Native American children by placing member Indian children with LDS families during the school year. Foster families, selected because of their emotional, financial, and spiritual stability, pay all expenses of the Indian child, who lives with a foster family during the nine-month school year and spends the summer on the reservation with his or her natural family. Generally, the children enter the program at a fairly young age and return year after year to the same foster family until they graduate from high school.		<blockquote>The Indian Student Placement Services (ISPS) seeks to improve the educational attainment of Native American children by placing member Indian children with LDS families during the school year. Foster families, selected because of their emotional, financial, and spiritual stability, pay all expenses of the Indian child, who lives with a foster family during the nine-month school year and spends the summer on the reservation with his or her natural family. Generally, the children enter the program at a fairly young age and return year after year to the same foster family until they graduate from high school.
			<br>
	From a small beginning in 1954, the program peaked in 1970 with an enrollment of nearly 5,000 students. The development of more adequate schools on reservations has since then reduced the need for the program and the number of participants has declined. In 1990, about 500 students participated. More than 70,000 Native American youngsters have participated in ISPS, and evaluations have shown that participation significantly increased their educational attainment.		From a small beginning in 1954, the program peaked in 1970 with an enrollment of nearly 5,000 students. The development of more adequate schools on reservations has since then reduced the need for the program and the number of participants has declined. In 1990, about 500 students participated. More than 70,000 Native American youngsters have participated in ISPS, and evaluations have shown that participation significantly increased their educational attainment.

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	<blockquote>The Indian Student Placement Services (ISPS) seeks to improve the educational attainment of Native American children by placing member Indian children with LDS families during the school year. Foster families, selected because of their emotional, financial, and spiritual stability, pay all expenses of the Indian child, who lives with a foster family during the nine-month school year and spends the summer on the reservation with his or her natural family. Generally, the children enter the program at a fairly young age and return year after year to the same foster family until they graduate from high school.		<blockquote>The Indian Student Placement Services (ISPS) seeks to improve the educational attainment of Native American children by placing member Indian children with LDS families during the school year. Foster families, selected because of their emotional, financial, and spiritual stability, pay all expenses of the Indian child, who lives with a foster family during the nine-month school year and spends the summer on the reservation with his or her natural family. Generally, the children enter the program at a fairly young age and return year after year to the same foster family until they graduate from high school.

	From a small beginning in 1954, the program peaked in 1970 with an enrollment of nearly 5,000 students. The development of more adequate schools on reservations has since then reduced the need for the program and the number of participants has declined. In 1990, about 500 students participated. More than 70,000 Native American youngsters have participated in ISPS, and evaluations have shown that participation significantly increased their educational attainment.		From a small beginning in 1954, the program peaked in 1970 with an enrollment of nearly 5,000 students. The development of more adequate schools on reservations has since then reduced the need for the program and the number of participants has declined. In 1990, about 500 students participated. More than 70,000 Native American youngsters have participated in ISPS, and evaluations have shown that participation significantly increased their educational attainment.

	In the 1950s, Elder Spencer W. Kimball, then an apostle, encouraged Brigham Young University to take an active interest in Native American education and to help solve economic and social problems. Scholarships were established, and a program to help Indian students adjust to university life was inaugurated. During the 1970s more than 500 Indian students, representing seventy-one tribes, were enrolled each year. But enrollment has declined, so a new program for Indian students is being developed that will increase the recruiting of Native American students to BYU and raise the percentage who receive a college degree. The Native American Educational Outreach Program at BYU presents educational seminars to tribal leaders and Indian youth across North America. It also offers scholarships. American Indian Services, another outreach program originally affiliated with BYU, provides adult education and technical and financial assistance to Indian communities. In 1989, American Indian Services was transferred from BYU to the Lehi Foundation, which continues this activity.		In the 1950s, Elder Spencer W. Kimball, then an apostle, encouraged Brigham Young University to take an active interest in Native American education and to help solve economic and social problems. Scholarships were established, and a program to help Indian students adjust to university life was inaugurated. During the 1970s more than 500 Indian students, representing seventy-one tribes, were enrolled each year. But enrollment has declined, so a new program for Indian students is being developed that will increase the recruiting of Native American students to BYU and raise the percentage who receive a college degree. The Native American Educational Outreach Program at BYU presents educational seminars to tribal leaders and Indian youth across North America. It also offers scholarships. American Indian Services, another outreach program originally affiliated with BYU, provides adult education and technical and financial assistance to Indian communities. In 1989, American Indian Services was transferred from BYU to the Lehi Foundation, which continues this activity.
	In 1975, George P. Lee, a full-blooded Navajo and an early ISPS participant, was appointed as a General Authority. He was the first Indian to achieve this status and served faithfully for more than ten years. Elder Lee became convinced that the Church was neglecting its mission to the Lamanites, and when he voiced strong disapproval of Church leaders, he was excommunicated in 1989.<ref>Bruce A. Chadwick and Thomas Garrow, ~~“Native~~ Americans,” in Encyclopedia of Mormonism, ed. Daniel H. Ludlow, 6 vols. (New York: MacMillan Publishing, 1992; 2007), 3:984&ndas;85.</ref></blockquote>
			In 1975, George P. Lee, a full-blooded Navajo and an early ISPS participant, was appointed as a General Authority. He was the first Indian to achieve this status and served faithfully for more than ten years. Elder Lee became convinced that the Church was neglecting its mission to the Lamanites, and when he voiced strong disapproval of Church leaders, he was excommunicated in 1989.<ref>Bruce A. Chadwick and Thomas Garrow, “[https://eom.byu.edu/index.php/Native_Americans Native Americans],” in ''Encyclopedia of Mormonism'', ed. Daniel H. Ludlow, 6 vols. (New York: MacMillan Publishing, 1992; 2007), 3:984&ndas;85.</ref></blockquote>

	====Was the Program an Attempt at Turning Native Americans “White and Delightsome”?====		====Was the Program an Attempt at Turning Native Americans “White and Delightsome”?====
	Kevin Barney, a Latter-day Saint apologist, wrote the following in response to a criticism of the ISPS given by critics Thomas W. Murphy and Simon Southerton. The criticism of Murphy and Southerton practically mirrors the concerns/criticisms of other critics today.<ref>See Thomas W. Murphy and Simon G. Southerton, “[https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/an.2003.44.2.20 Genetic Research a ‘Galileo Event’ for Mormons],” Anthropology News 44/2 (February 2003): 20.</ref>		Kevin Barney, a Latter-day Saint apologist, wrote the following in response to a criticism of the ISPS given by critics Thomas W. Murphy and Simon Southerton. The criticism of Murphy and Southerton practically mirrors the concerns/criticisms of other critics today.<ref>See Thomas W. Murphy and Simon G. Southerton, “[https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/an.2003.44.2.20 Genetic Research a ‘Galileo Event’ for Mormons],” Anthropology News 44/2 (February 2003): 20.</ref>

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{{FairMormon}}
<onlyinclude>
==Question: What was the Indian Student Placement Services program?==
===Introduction to Question===
Many have become concerned with the past existence of a program designed by The Church of Jesus Christ of Latter-day Saints for Indian placement. It is known as the Indian Student Placement Services Program.

In this article, we introduce what it was and address some common concerns/criticisms that have arisen in recent years because of it.

===Response to Question===
====Encyclopedia of Mormonism, “Native Americans”====
The Encyclopedia of Mormonism (1992) relates the following information about the program. The entry was written in 1992, four years before the program was officially disbanded in 1996. Thus the entry, while it treats the program as still existing, is partially incorrect:

<blockquote>The Indian Student Placement Services (ISPS) seeks to improve the educational attainment of Native American children by placing member Indian children with LDS families during the school year. Foster families, selected because of their emotional, financial, and spiritual stability, pay all expenses of the Indian child, who lives with a foster family during the nine-month school year and spends the summer on the reservation with his or her natural family. Generally, the children enter the program at a fairly young age and return year after year to the same foster family until they graduate from high school.
From a small beginning in 1954, the program peaked in 1970 with an enrollment of nearly 5,000 students. The development of more adequate schools on reservations has since then reduced the need for the program and the number of participants has declined. In 1990, about 500 students participated. More than 70,000 Native American youngsters have participated in ISPS, and evaluations have shown that participation significantly increased their educational attainment.
In the 1950s, Elder Spencer W. Kimball, then an apostle, encouraged Brigham Young University to take an active interest in Native American education and to help solve economic and social problems. Scholarships were established, and a program to help Indian students adjust to university life was inaugurated. During the 1970s more than 500 Indian students, representing seventy-one tribes, were enrolled each year. But enrollment has declined, so a new program for Indian students is being developed that will increase the recruiting of Native American students to BYU and raise the percentage who receive a college degree. The Native American Educational Outreach Program at BYU presents educational seminars to tribal leaders and Indian youth across North America. It also offers scholarships. American Indian Services, another outreach program originally affiliated with BYU, provides adult education and technical and financial assistance to Indian communities. In 1989, American Indian Services was transferred from BYU to the Lehi Foundation, which continues this activity.
In 1975, George P. Lee, a full-blooded Navajo and an early ISPS participant, was appointed as a General Authority. He was the first Indian to achieve this status and served faithfully for more than ten years. Elder Lee became convinced that the Church was neglecting its mission to the Lamanites, and when he voiced strong disapproval of Church leaders, he was excommunicated in 1989.<ref>Bruce A. Chadwick and Thomas Garrow, “Native Americans,” in Encyclopedia of Mormonism, ed. Daniel H. Ludlow, 6 vols. (New York: MacMillan Publishing, 1992; 2007), 3:984&ndas;85.</ref></blockquote>

====Was the Program an Attempt at Turning Native Americans “White and Delightsome”?====
Kevin Barney, a Latter-day Saint apologist, wrote the following in response to a criticism of the ISPS given by critics Thomas W. Murphy and Simon Southerton. The criticism of Murphy and Southerton practically mirrors the concerns/criticisms of other critics today.<ref>See Thomas W. Murphy and Simon G. Southerton, “[https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/an.2003.44.2.20 Genetic Research a ‘Galileo Event’ for Mormons],” Anthropology News 44/2 (February 2003): 20.</ref>

<blockquote>Murphy comes down extremely hard on the Church’s Indian Student Placement Program. He writes: “The Placement Program, deemed cultural genocide by critics, removed over 70,000 Native American children from their homes from 1954-96 and placed them with urban white Mormon families in systematic efforts to turn Indians ‘white and delightsome.'” The shrillness of this statement is irresponsible and reflects a lack of scholarly balance and detachment. The Placement Program grew out of informal arrangements between Utah beet farmers and children of Navajo migrant pickers in the 1940s. Eventually it became a formal program, whereby Native American children were housed with Mormon families during the school year so that they could attend school; they returned to live with their families during the summers. The goals of the Program were both educative and acculturative. Now, perhaps trying to help Native American children gain the tools to succeed in the dominant anglo culture was not an appropriate or worthy goal. Certainly there is plenty of room for responsible criticism of the aims, administration and effects of the Program. But to evoke images of the Holocaust or ethnic cleansing in Bosnia with the incredibly hyperbolic “cultural genocide” is in my judgment an irresponsible way to go about it. To the contrary, many Native Americans have been upset that the Church has terminated or greatly scaled back both the Placement Program and other programs intended to serve Native American interests. So the Church is damned if it tries to help, and damned if it does not. To say that the children were “removed” in the passive voice ominously suggests to the uninformed reader that this was somehow done against their parents’ wishes. This is simply not true. For the reader interested in a more balanced anthropological consideration of the Placement Program, I recommend the studies indicated in the accompanying note.<ref>Kevin L. Barney, “A Brief Review of Murphy and Southerton’s ‘A Galileo Event’,” FAIR, accessed July 25, 2022, https://www.fairlatterdaysaints.org/archive/publications/a-brief-review-of-murphy-and-southertons-galileo-event. Barney’s footnote with further resources reads: Bruce A. Chadwick, Stan L. Albrecht and Howard M. Bahr, “[https://journals.sagepub.com/doi/10.1177/104438948606700901 Evaluation of an Indian Student Placement Program],” ''Social Casework'' 67/9 (1986): 515-24; Bruce A. Chadwick and Stan L. Albrecht, “Mormons and Indians: Beliefs, Policies, Programs and Practices,” in ''Contemporary Mormonism: Social Science Perspectives'', ed. Tim B. Heaton and Lawrence A. Young (Urbana: University of Illinois Press, 1994), 287-309; Tona J. Hangen, “[https://www.dialoguejournal.com/articles/a-place-to-call-home-studying-the-indian-placement-program/ A Place to Call Home: Studying the Indian Placement Program],” ''Dialogue: A Journal of Mormon Thought'' 30/1 (Spring 1997): 53-69; and James B. Allen, “[https://archive.bookofmormoncentral.org/content/rise-and-decline-lds-indian-student-placement-program-1947-1996 The Rise and Decline of the LDS Indian Student Placement Program, 1947-1996],” ''Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson'', ed. Davis Bitton (Provo: FARMS, 1998), 85-119.</ref></blockquote>

</onlyinclude>
{{endnotes sources}}