Samuel Burder's Bible commentary discusses how "black" is used as an expression of "reproach."

Joseph translates Book of Mormon: "God denieth none, bond & free, black & white."

Mormon describes how the Lamanites became Nephites.

Nephi described that his people "became an exceeding fair and delightsome people."

Jacob tells Nephites to not revile against the Lamanties because of "the darkness of their skins."

Nephi wrote that Mary was a virgin who was "fair and white."

Enos describes the Lamanites as a "wild, and ferocious, and a blood-thirsty people."

Mormon comments on how Lamanites will be scattered.

Joseph gives a revelation calling Oliver Cowdery to preach to the Lamanites.

Ezra Booth identifies Native Americans as Lamanites.

Joseph provides instruction on "pure" Adamic language.

Farmers and Mechanics Advocate reprints Jackson County mob manifesto.

Joseph sees Black people as subject to the curse of Canaan.

Governor Dunklin maintains that Saints are abolitionists until proven otherwise.

Theodore Weld criticizes use of Canaan lore to justify slavery.

Pratt notes role of perceived abolitionism in persecution.

Joseph Smith changes "white and delightsome" to be "pure and delightsome" in the 1840 Book of Mormon.

Book of Abraham states Pharaoh was restricted from the priesthood because of lineage.

Joseph Smith recommends freeing, educating, and giving equal rights to slaves.

Nott argues "probable extermination of the two races if the Whites and Blacks are allowed to intermarry."

J. C. Nott states that interracial marriage will produce infertile couples.

Udney H. Jacob writes a letter to Joseph Smith where the "wicked" are "reserved [for] the blackness of darkness."

Native tribes recount their history to Joseph, say different colors of men make no difference.

John Taylor states that the descendants of Ham have black skin, and are "apostate of the holy priesthood" and that the abolitionists are trying to make void the curse.

Robert Campbell comments on William McCary and Lucy Stanton as couple.

William Appleby refers to Walker Lewis, whose son had married a white woman.

William Appleby gives details on Walker Lewis's life.

William I. Appleby references the interracial marriage of Enoch Lewis.

Wakara/Walker tells that Mormons killed his friend, does not want to fight.

GDG charges JS for lack of support for expedition.

Daniel H. Wells speaks of distribution of loot from Utah war.

Daniel H. Wells tells Wakara to listen to local bishop.

Isaac Higbee writes to Brigham to tell about Indigenous persons stealing horses.

Brigham tells Farr to avoid violent retribution.

Wilford Woodruff reports that Brigham stated interracial marriage was worthy of death.

Brigham says that, as a prophet, he knows Black people are the children of Cain and "cannot bear rule in the priesthood."

Deseret News uses Cain rationale for ban.

Brigham tells Isaac Morley that Wakara is a "friend," and they will become "white and delightsome."

Geore McKenzie provides brief account of 1853 difficulties.

Thomas D. Brown records David Lewis speaking about utilizing Paiute as a "battle axe."

Howard Stansbury provides account of expedition's aftermath planning.

Samuel Woolley provides an account of disciplinary action for interracial marriage.

Horace Greeley records Brigham's comments on slavery connected to the curse of Ham.

Brigham says that interracial marriage warrants death.

Brigham explains priesthood ban doctrine.

Deseret News editorial refers to Black people as "little better than savages."

The Ogden Junction reported that Moroni Able was ordained to the priesthood.

Eight Black Saints perform baptisms for the dead in the Salt Lake Temple in 1875.

First Presidency meeting minutes record Joseph F. Smith asserting that some aspects of Zebedee Coltrin's recollections about Elijah Able's priesthood status and temple blessings were incorrect.

H. M. Turner comments on mixed-race marriage in 19th-century Utah.

Jane Manning James receives letter from Angus Cannon with a recommend to do baptisms for the dead.

In a Church periodical, George Q. Cannon states that priesthood ordinations "have been done by Elders when they thought children were likely to die."

Jane Manning James is attached as a "Servitor for eternity to the Prophet Joseph Smith."

James recorded she performed baptisms for the dead for her ancestors.

Smith expresses "one drop" rule on temple/priesthood access for Black people as an opinion.

Jane Manning James asks J. F. Smith for her endowment.

Able and James were denied temple blessings by Brigham, Taylor, Woodruff, and Joseph F. Smith.

John Whitaker cites "one drop" rule in justifying restricting Nelson Ritchie from receiving sealing.

Janne Sjodahl explains how others may pre-date/co-exist with Book of Mormon peoples.

Joseph Fielding Smith writes that the "dark skin" of the Lamanites was the "sign" of the curse, but it is no longer to be considered a sign of the curse today.

Bruce R. McConkie discusses the "Lamanite Curse" in Mormon Doctrine.

Kimball makes a joke about using blood donations to make indigenous Americans more "white and delightsome."

Pamphlet published by Church in 1974 teaches that the Lamanites were "marked by the Lord with a darker skin."

J. Thomas Fyans understands the increase in missionary efforts, and increase in Church membership of, "Lamanites" (Native Americans) to be a fulfillment of prophecy.

Hartley writes that the main work of deacons in the late 19th century was to care for the meetinghouses.

Donald T. Schmidt argues "white" in 2 Nephi 30:6; was being used in a symbolic fashion for "pure."

Gay Robins gives an overview of color symbolism in ancient Egypt and the colorization of foreigners.

Stephen Haynes argues that associating Biblical curse language with Black people was common in the mid-nineteenth-century.

Hugh W. Nibley compares the Book of Mormon's use of darkness to an ancient Egyptian autobiography.

Brant A. Gardner argues that black skin in the Book of Mormon is metaphorical for out-groups.

Connell O'Donovan summarizes interracial marriage incident involving Laura Jane Berry.

Avraham Faust argues Israelite ethnicity was and is identified more by behavior than external markers.

Peggy Fletcher Stack reports the Church heading changes in the Salt Lake Tribune.

Mormon describes Jesus's followers in the New World as "white" with "nothing upon earth so white as the whiteness thereof."

Nephi teaches that God "esteemeth all flesh in one": one is favored by God if they are righteous.

Helaman 7 teaches that one's skin does not have any bearing on one's status as a sinful or righteous person.

The Lamanites are described as being a "lazy and an idolatrous people."

Ammon teaches that God is mindful of everyone, regardless of "whatsoever land they may be in."

Mormon reports that, after the ascension of Christ, there were no "Lamanites, nor any manner of-ites;" instead, people were all united.

BOM introduction identifies Lamenite relationship with indigenous Americans.

Connell O'Donovan writes that Hyrum Barton was excommunicated for his illicit marriage to Laura Jane Berry.

Ethan Sproat argues that "skins" in the Book of Mormon should be understood as garments.

Adam Oliver Stokes argues that "skins of blackness" refers to spiritual darkness.

Come Follow Me (2020) print edition interprets the "curse" to be "dark skin."

Jane Manning James is authorized by stake president to do baptisms for the dead in 1888.

Online version of Come Follow Me Manual states that the "nature and appearance of this mark are not fully understood," referring to the Lamanite "mark of darn skin."

Gerrit M. Steenblik argues that "blackness" in the Book of Mormon should be understood as Mayan paint.

Social Sciences Library provides definition of "ethnocentrism."

Jan J. Martin discusses the "skin of blackness" in the Book of Mormon; argues the language of "cursed" in the text is covenantal, not racial, and that the "skin of blackness" might be tattoos.

Nelson Ritchie endowed and sealed after his death.

Historian W. Paul Reeve states that the priesthood restriction was not inspired and was a mistake.

Kerry Hull discusses the Book of Mormon's description of the Lamanites, such as their being "filthy" and "black"; concludes it is symbolic language for "sin."