Английская Википедия:Ida Hunt Udall

Шаблон:Good article Шаблон:Short description Шаблон:Use American English Шаблон:Use mdy dates Шаблон:Infobox person Ida Frances Hunt Udall (March 8, 1858 – April 26, 1915) was an American diarist, homesteader, and teacher in territorial Utah and Arizona. A lifelong member of the Church of Jesus Christ of Latter-day Saints (LDS Church), Udall participated in the church's historical practice of plural marriage as the second wife of Latter-day Saint bishop David King Udall and co-wife of former telegraphist Ella Stewart Udall and of Mary Ann Linton Morgan Udall, a widow of John Hamilton Morgan.

During the height of the United States' prosecutorial campaign against polygamy in the 1880s, Udall went into hiding as a fugitive on the "Mormon Underground", or the practice of Latter-day Saints (Mormons) going into hiding to evade arrest or subpoena for antipolygamy prosecution. From 1882 to 1886, she authored a diary of her life in plural marriage and then on the Underground. This diary, considered a "major contribution to Mormon pioneer literature" by biographer Maria Ellsworth,Шаблон:Sfn later became the core of a posthumous biography that won the Mormon History Association's Best Biography Award.

Called a "serene intellectual" by historian Leonard J. Arrington,Шаблон:Sfn Udall spent much of her adulthood homesteading in eastern Arizona while she raised six children, several of whom went on to have influential political careers.

Early life

Childhood

Ida Frances Hunt was born at Hamilton Fort, Utah, on March 8, 1858.Шаблон:Sfn She was the oldest child of John Hunt and Lois B. Pratt Hunt, who were both Mormons, or members of the Church of Jesus Christ of Latter-day Saints (LDS Church), and raised Ida Hunt in their faith. John and Lois Hunt raised Ida in Iron County, Utah, until she was approximately a year old, at which time they moved to San Bernardino, California, where two of her sisters were born. In 1863, Hunt's parents moved the family to Beaver, Utah, where Hunt's maternal grandmother Louisa Barnes Pratt lived, and the Hunts arrived there in May. In November 1869, when she was eleven years old, Hunt was baptized into the LDS Church by immersion in the Beaver River.Шаблон:Sfn Шаблон:Efn Шаблон:Quote box

Adolescence

Hunt received her education while growing up in Beaver, and she formed friendships that endured throughout her life.Шаблон:Sfn When Hunt was thirteen, her father paid for her and her sisters to attend a local school, and Hunt attended until she was sixteen.Шаблон:Sfn

Sometime between 1872 and 1873, Hunt began working as a bookkeeper for a local wool mill.Шаблон:Sfn In 1875, Hunt joined the newly formed Beaver Literary Association, and in April of that year she started her own school for children. Seventeen years old, she taught classes and independently managed the school's finances. In November 1875, John Hunt moved the family from Beaver to Sevier County, Utah, and Hunt continued her teaching career there.Шаблон:Sfn She taught for at least a term at a log-cabin school in Joseph City, Utah, and for another term in Monroe, Utah.Шаблон:Sfn Шаблон:Efn

Young adulthood

New Mexico

In February 1877, John Hunt moved the family again, this time to New Mexico. On the way, the Hunt family passed through the Utah cities of Washington and St. George. While in St. George in late-February, Ida Hunt and her sister May received their endowments in the St. George Temple.Шаблон:Sfn Шаблон:Efn

The family traveled for approximately three months. Hunt and May together drove one of the teams of animals throughout the trip.Шаблон:Sfn The Hunts arrived in San Lorenzo, Valencia County, New Mexico, on May 10, 1877, and they stopped there for three weeks before pressing on to the Savoia Valley, an interethnic community where Euro-American Latter-day Saints, Mexicans, Navajo, and Zuni lived in proximity to each other.^[1] While living in Savoia, Hunt studied Spanish,Шаблон:Sfn taught her younger siblings in an ad hoc school, and made money as a seamstress.Шаблон:Sfn

Black-and-white photograph of the St. George Temple. Like an especially ornate church. Looks smaller than a cathedral. Has a tower with a weather vane at the front. Two doors are at the front, with stairs leading up. Parapets line the roof, and ornate windows line the sides.

The St. George Temple, where Ida Hunt received the Latter-day Saint endowment

Utah

In late 1878, the LDS Church asked John Hunt to serve as a bishop for the church in Snowflake, Arizona, and he moved the family once again.Шаблон:Sfn This time, Ida Hunt did not accompany the rest of her family; she instead moved back to Beaver, Utah, arriving there in November 1878, to live with her grandmother Louisa Barnes Pratt. At this time, the Beaver Stake Шаблон:Efn of the LDS Church appointed Ida Hunt to serve in its Young Ladies Mutual Improvement Association (YLMIAШаблон:Efn) as a counselor, or advisor, to the president. Hunt supported herself by earning money sewing and transcribing court records, and she participated in a vibrant social life with concerts, parties, and social gatherings.Шаблон:Sfn Hunt also reconnected with Johnny Murdock, a son of Beaver Stake president John R. Murdock, and Johnny Murdock became what literary scholar Genevieve Long calls a "serious suitor" to her.^[2]

Arizona

In April 1880, at her immediate family's urging, Hunt left Beaver to move to Snowflake, Arizona, to rejoin them. John R. Murdock arranged for Hunt to make the trip with Jesse N. Smith, Eastern Arizona Stake president, and his wives Emma and Augusta.Шаблон:Sfn During this time, Latter-day Saints married polygamously as a religious practice, though the federal Morrill Anti-Bigamy Act had criminalized polygamy in American territories since 1862.^[3] The proportion of Latter-day Saint families participating in polygamy during the time of its official practice ranged between approximately 20% and 64%, depending on the congregation.Шаблон:Sfn In Arizona, that proportion may have been even greater, and local ecclesiastical leaders were often polygamists.^[4] As Hunt traveled with the Smiths, she perceived something distinctly spiritual in their relationship which much impressed her.Шаблон:Sfn In the words of historian Jan Shipps, Hunt was "converted to plural marriage".Шаблон:Sfn

Hunt reunited with her family in Snowflake. Shortly after their arrival, Smith called Hunt to serve as YLMIA president for the Eastern Arizona Stake; she simultaneously served as secretary of the stake-level Relief Society.Шаблон:Sfn In her professional life, Hunt returned to teaching, and she taught at log schools in Snowflake and Taylor, Arizona.Шаблон:Sfn

In 1881, Johnny Murdock proposed marriage to Hunt, but she broke off their relationship.^[5] Hunt wanted a polygamous marriage involving other wives, and Murdock was a monogamist who did not support polygamy.Шаблон:Sfn Шаблон:Sfn

Шаблон:Quote box

Plural courtship and engagement

While Hunt was in Snowflake, she met David King Udall, a Latter-day Saint who at the time was bishop in St. Johns, Arizona, and superintendent of a church-endorsed co-op store.Шаблон:Sfn In need of a clerk for the Co-op, Udall wanted to hire someone who spoke Spanish, and he found Hunt an agreeable candidate.Шаблон:Sfn Udall hired Hunt in the autumn of 1881, and she moved to St. Johns to work for the Co-op, boarding with Udall, his wife Ella Stewart Udall (a former telegraphistШаблон:Sfn), and their baby daughter Pearl (a year old at the timeШаблон:Sfn). Hunt and David had a mutual attraction.Шаблон:Sfn That winter, with Ella's consent, David asked Hunt about the possibility of her marrying him as a plural wife.Шаблон:Sfn

Sensitive to the feelings of Ella, whom she deeply respected,Шаблон:Sfn Hunt moved back to Snowflake and returned to teaching at a school in Taylor. From there, Hunt asked Ella Udall by a January 1882 letter for permission to plurally marry her husband.Шаблон:Sfn Replying by mail in March, Ella Udall, albeit somewhat reluctantly, consented to Hunt marrying David Udall.Шаблон:Sfn David, Ella, and Pearl Udall met up with Hunt in Snowflake, and on May 6, 1882, the four of them departed together, heading for St. George, Utah, to marry in the temple there.^[6]

Early marriage

Hunt began keeping a diary the day she and the Udalls departed for their wedding. The diary was simultaneously a personal journal and a conscious contribution to recording the history of the Latter-day Saints. Long states that in her writing, Hunt made "artful use of language and plot" and drew upon tropes from contemporary sentimental fiction—such as, according to Long, portraying David Udall as a "strong male hero" or her life as "the heroine's quest for a happy marriage and family"—to articulate the narrative of her experiences.Шаблон:Sfn

A portrait photograph of Ida Frances Hunt Udall (on the left) and David King Udall (on the right). Ida's hair is done up. She wears earrings, and the dress she wears features an ornate bow at the collar. David wears a necktie and suit, which is buttoned, and he has a long beard that reaches past his collar.

Ida Udall (left); David Udall (right)

Hunt and the Udalls journeyed by way of the "Honeymoon Trail" leading from Snowflake to St. George.Шаблон:Sfn On the way, Hunt conducted herself cautiously, hoping to avoid offending Ella Udall who remained ambivalent about the plural marriage.Шаблон:Sfn To portray this in her diary, Hunt used romantic tropes that dramatized the difficult emotions she felt around David and Ella.Шаблон:Sfn After a three-week trip, they arrived in St. George, and Ida Hunt married David Udall with Ella present in the St. George Temple on May 25, 1882.^[7]Шаблон:Efn

Following the marriage, Ida Udall and Ella Udall made some rapprochement. They spent the wedding night together in conversation, and on the way back to St. Johns they continued having private conversations with each other. The Udall family also made a two-week stop to visit with Ella's relatives, and Ida Udall became part of the family and its network of plural wives, achieving some measure of reconciliation between herself and Ella Udall.Шаблон:Sfn

Udall stayed with her father over the summer. On August 25, 1882, she moved back to St. Johns and into the same household as David, Ella, and Pearl.^[8] While living together, Udall and Ella collaborated on community projects, such as a local May Day celebration in 1884.Шаблон:Sfn

Community life in St. Johns was uneasy.Шаблон:Sfn The Latter-day Saints were relative newcomers to the town, and more established residents resented the Mormons' presence^[9] out of religious opposition as well as economic and political rivalry.Шаблон:Sfn In 1884, the local Apache Chief newspaper publicly proposed that the community lynch John Hunt, Udall's father, and her husband David.Шаблон:Sfn Ida Udall felt uncomfortable surrounded by this animosity.Шаблон:Sfn Worsening matters, in an attitude common among white Mormons at the time, she held racist views against the Mexican community living in St. Johns, whom she did not consider worthy neighbors.Шаблон:Sfn

Mormon Underground

In mid-1884, David Udall was indicted on a charge of polygamy.^[9] Federal law had criminalized polygamy in U. S. territories since the 1862 Morrill Anti-Bigamy Act,^[3] and the 1882 Edmunds Act additionally outlawed "unlawful cohabitation", or the cohabitation of a man with multiple women without marriage proven.Шаблон:Sfn To avoid being subpoenaed and forced to testify against him, as questioning plural wives in court was a well-known strategy of anti-polygamy prosecution, Ida Udall went into hiding for over two years in a practice known as the "Mormon Underground".^[9]Шаблон:Sfn By "Mormon Underground", Latter-day Saints referred to a variety of strategies for evading arrests or subpoenas, including frequently moving, living in hiding, keeping marriages and pregnancies secret, and living under pseudonyms.Шаблон:Sfn Historian Charles Peterson writes that Udall did so to "remove the physical evidence that would indict" David: herself.Шаблон:Sfn Accompanied by three other plural wives, Udall vacated St. Johns and went to Snowflake.Шаблон:Sfn

In August, federal marshals inquired after Ida Udall at the Udall home in St. Johns where they questioned four-year-old Pearl, who denied any knowledge of Ida Udall's whereabouts.Шаблон:Sfn On September 28, Udall fled town, and she eventually went to live with David Udall's parents in Nephi, Utah.Шаблон:Sfn When prosecutors brought polygamy charges against David Udall, they were unable to summon Ida Udall to testify against him and failed to secure a conviction.Шаблон:Sfn

Udall remained on the Underground for over two years and gave birth to her first child with David,^[9] named Pauline, while in hiding.Шаблон:Sfn During this time, Udall stayed with David's parents sporadically, and she depended heavily on support from a network of friends and other Latter-day Saint women who assisted her materially and emotionally by helping her secure employment, childcare, social connections, and emotional stability. To support herself, Udall often turned to sewing and bookkeeping, and she briefly held a job transcribing county records.Шаблон:Sfn Шаблон:Sfn In order to obfuscate their relationship and her location, Udall communicated with David through her co-wife Ella. Even in this correspondence, David wrote as if he and Ida were siblings in order to maintain plausible deniability about their relationship, though not being acknowledged as a wife frustrated Udall, who felt lonely in her isolation from the family.Шаблон:Sfn

Although prosecutors did not successfully bring polygamy charges against David Udall, in 1885 he was convicted and imprisoned on a trumped-up perjury charge that was attributed to anti-polygamy lobbying in St. Johns.Шаблон:Sfn However, St. Johns County officials signed a letter to Grover Cleveland, the President of the United States, asking him to pardon David, and Cleveland pardoned David for the perjury in 1885.Шаблон:Sfn The polygamy charge was dropped in 1886, and Ida Udall eventually returned to eastern Arizona from Utah.^[9]Шаблон:Sfn That same year, in November, she stopped keeping a diary.Шаблон:Sfn

Udall and her daughter did not immediately return to St. Johns; they stayed with two of her sisters in Snowflake until March 1888, when she moved to a farm in Round Valley, Arizona, that David and his brother had purchased. Ella Udall and her children visited that summer; it was the first time Ida Udall and Ella Udall had seen each other in four years.Шаблон:Sfn

Ella's ambivalence about plural marriage persisted, however.Шаблон:Sfn When David had financial difficulty in caring for the whole family, he temporarily had Ida move back in with her parents in Snowflake, for fear of "offend[ing] Ella", and Udall's place in the household remained inconstant thereafter. For two years, Udall and her children moved back and forth between Snowflake and Round Valley, and Ella and her children moved back and forth between Round Valley and St. Johns. Anti-polygamy prosecution also continued to haunt Udall; in the summer of 1891, she and friend Mary Ann Linton Morgan cut short a stay in Round Valley and fled to Snowflake to hide from federal marshals.Шаблон:Sfn

A family portrait of Ida Hunt Udall with her children. All are dressed formally. Udall wears a fine, black dress. In her lap she holds her youngest sons, Gilbert and Don Taylor. Her other children stand behind and around her, roughly in a semicircle. Pauline Udall, the oldest of the children, wears a dress whose lighter color contrasts with her mother's.

Standing: John Hunt Udall, Pauline Udall, Grover Cleveland Udall, Jesse Addison Udall. Seated: Gilbert Udall, Ida Hunt Udall, Don Taylor Udall.

Homesteading and later life

In 1890, LDS Church president Wilford Woodruff issued a statement known as the 1890 Manifesto in which he publicly advised Latter-day Saints to obey federal laws outlawing polygamy, withdrawing the church's official sanction of the practice.^[10]Шаблон:Efn The Udalls lived as one family in a single household in the winter of 1891–1892, but in the spring David concluded that complying with the 1890 Manifesto required not cohabitating with plural wives, and he moved Ida Udall to a farm in Eagar, Arizona, where she ran a co-op store while he occasionally checked in.Шаблон:Sfn However, in July 1892, church leaders instructed him otherwise and to remain a family, and David restored contact with Ida Udall.Шаблон:Sfn Still, for most of the remainder of Ida Udall's life, David primarily cohabited with Ella,Шаблон:Sfn with Ida Udall managed the farm on her own.Шаблон:Sfn

At the turn of the century, Udall acquired a homestead in her own name in Greer Valley (later called Hunt Valley), Arizona, where she began living in the spring of 1902.Шаблон:Sfn The homestead was named Hunt.Шаблон:Sfn Udall and her sons worked the property, starting in a tent and eventually building a house. Over the years, she tended a garden, raised grain, kept pigs, cows, and chickens; made cheese, butter, and hay; and managed the property as a way station for mail carriers. Udall also continued using her business and bookkeeping skills. She handled finances for the Hunt ranch and wrote David's professional and ecclesiastical correspondence on his behalf.Шаблон:Sfn Throughout these conditions, Udall was a "serene intellectual", in the words of historian Leonard J. Arrington, who promoted culture and education as a teacher and musician.Шаблон:Sfn

Udall had six children with David, and for the most part she raised them on her own while David mostly lived with Ella.Шаблон:Sfn In May 1903, Latter-day Saint apostles Matthias F. Cowley and John W. Taylor encouraged David Udall to plurally marry Mary Ann Linton Morgan, a widow whose husband John Hamilton Morgan had died in 1894.^[11] Ida Udall was a close friend of Morgan's and encouraged the marriage.^[12] Ella "was not interested."Шаблон:Sfn At Cowley and Taylor's behest, David married Morgan in 1903.Шаблон:Sfn Morgan and her three young sons began living with Ida Udall and her children at Hunt on December 23 that year.Шаблон:Sfn Having been friends for years, Udall and Morgan got along well as co-wives living together.Шаблон:Sfn Udall and Morgan lived together until 1906, when Mary purchased and moved into a house of her own.Шаблон:Sfn

Between 1906 and 1908, Udall suffered three strokes, the last of which paralyzed her on her left side. Pauline took responsibility for Udall's care, and Pearl, at the time a student at the Los Angeles College of Osteopathy, took a leave from her program in order to help. Thereafter, Udall and Pauline lived variously in Hunt Valley, St. Johns, and Snowflake. In what biographer Ellsworth calls an "unexpected blessing", Ella Udall's sometimes fraught feelings toward her co-wife warmed, and her relationship with Ida Udall improved.Шаблон:Sfn

Seven years after her third stroke, Udall died in Hunt Valley on April 26, 1915, in the home and company of her daughter Pauline, and she was buried in St. Johns.Шаблон:Sfn

Legacy

Family

Many of Udall's children became prominent figures in Western community and politics. Three of her sons—John Hunt Udall, Jesse Addison Udall, and Don Taylor Udall—served in the Arizona state legislature. John Hunt Udall was a two-time gubernatorial nominee and later a mayor of Phoenix, Arizona. John's son, John Nicholas Udall, was later a mayor of Phoenix as well; he served several terms. Don Taylor and Jesse Addison were also superior court judges in Navajo County and Graham County, respectively. In 1960, Jesse acceded to the Arizona Supreme Court, and he served as a justice for eleven years. Pearl Udall moved to Salt Lake City, Utah, and opened a medical practice, which she successfully ran the rest of her life. Pauline remained in northeastern Arizona; she served for seventeen years as president of the LDS Church's Snowflake Stake Primary Association.Шаблон:Sfn Pauline's husband and Udall's son-in-law, Asahel Henry Smith, admired Udall and frequently retold stories from her life.Шаблон:Sfn

Udall was the grandmother of Maria S. Ellsworth, her biographer, a schoolteacher, and a book review author, whom Kim Engel-Pearson called a "specialist in Mormon History".Шаблон:Sfn Udall also was the great-grandmother of Milan Smith, a judge on the United States Court of Appeals for the Ninth Circuit.^[13] She was also the great-great-grandmother of novelist Brady Udall, author of The Lonely Polygamist.Шаблон:Sfn

Diary

The diary Udall kept during the first four years of her marriage is, according to biographer Ellsworth, a "major contribution to Mormon pioneer literature."Шаблон:Sfn In a historical and literary analysis, Genevieve Long concludes that Udall's journal is "an important account of polygamous life" and "may justly be called an autobiography, a carefully crafted, artful reconstruction of a life". Written with intertextuality with then-contemporary literature, according to Long, the diary demonstrates creativity and literary strategy, functioning as both a "personal resource" and "public record".Шаблон:Sfn As a historical document, Charles S. Peterson describes Udall's writing as being "outstanding among" Mormon women's diaries, "written with feeling and perception".Шаблон:Sfn Peggy Pascoe considers it "riveting reading".Шаблон:Sfn Publishers Weekly's review regretted that "Udall's complaints against her husband" in the diary "seem to be given short shrift due to her own self-abnegation".^[14] According to Engel-Pearson, Udall's accounts "wrote into being the pioneer women's experience" in Arizona.Шаблон:Sfn

Udall's diary is the core of a biography assembled by Ellsworth which the University of Illinois Press published in 1992.Шаблон:Sfn Titled Mormon Odyssey: The Story of Ida Hunt Udall, Plural Wife, the book contains full transcriptions of Udall's diary and unfinished memoir alongside biographical writing by Ellsworth.Шаблон:Sfn Reviewer Stephen Stein recommended the book to people interested in women's studies, religious history, and Mormon history, though according to him it "lacks a critical perspective, because of the documents contained in it".Шаблон:Sfn Historian Jan Shipps wrote of the "beauty and pathos of Ida Hunt's story" but believed that the book suffered from Ellsworth "fail[ing] to make a consistent effort to render [Mormonism] intelligible to a general audience".Шаблон:Sfn Pascoe considered "Ellsworth's editorial touch… deft and unobtrusive", stating that Ellsworth had "a fine eye for phrases outsiders will not understand, and she provides footnotes with all the necessary explanation".Шаблон:Sfn After its publication, Mormon Odyssey received the Mormon History Association's Best Biography Award.Шаблон:Sfn

Notes

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Citations

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References

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Шаблон:Cite journal
Шаблон:Cite book An annotated compilation of Udall's writings, including her diary, bookended by editorial biographical content written by Ellsworth.
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Шаблон:Refend

External links

David King and Ida F. Hunt Udall family papers, held at the Utah State University Merrill-Cazier Library
Ida Hunt Udall photograph collection, held at the Utah State University Merrill-Cazier Library

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↑ Шаблон:Harvnb; Шаблон:Harvnb; Шаблон:Harvnb
↑ Шаблон:Harvnb, Шаблон:Harvnb
↑ ^3,0 ^3,1 Шаблон:Cite web
↑ "One scholar has estimated that fully 85 percent of Mormon families in Arizona were polygamous, many having come from Utah specifically to escape prosecution there. That figure is surely too high—much too high—but certainly polygamists made up the cream of the leadership" (Шаблон:Harvnb).
↑ Шаблон:Harvtxt; Шаблон:Harvtxt.
↑ Шаблон:Harvnb; Шаблон:Harvnb.
↑ Шаблон:Harvnb; Шаблон:Harvnb.
↑ Шаблон:Harvnb.
↑ ^9,0 ^9,1 ^9,2 ^9,3 ^9,4 Шаблон:Cite web
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↑ Шаблон:Harvnb; Шаблон:Harvnb.
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↑ Шаблон:Cite interview 8:40–9:30.
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[1] Шаблон:Harvnb; Шаблон:Harvnb; Шаблон:Harvnb

[2] Шаблон:Harvnb, Шаблон:Harvnb

[:0-3] 3,0 ^3,1 Шаблон:Cite web

[4] "One scholar has estimated that fully 85 percent of Mormon families in Arizona were polygamous, many having come from Utah specifically to escape prosecution there. That figure is surely too high—much too high—but certainly polygamists made up the cream of the leadership" (Шаблон:Harvnb).

[5] Шаблон:Harvtxt; Шаблон:Harvtxt.

[6] Шаблон:Harvnb; Шаблон:Harvnb.

[7] Шаблон:Harvnb; Шаблон:Harvnb.

[8] Шаблон:Harvnb.

[:3-9] 9,0 ^9,1 ^9,2 ^9,3 ^9,4 Шаблон:Cite web

[10] Шаблон:Harvnb.

[11] Шаблон:Harvnb; Шаблон:Harvnb.

[12] Шаблон:Harvnb; Шаблон:Harvnb.

[13] Шаблон:Cite interview 8:40–9:30.

[14] Шаблон:Cite magazine

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