Scott, as I travel around Utah and speak to various groups about Native American culture, I find there's a lot of people that are not well versed on Mormon-Native American relationship. Let's talk about that for a second. What are some of those early aspirations that those early leaders had in relationship to the Native American people? I think you're right. There is not a lot known in a broader society about this. But it's interesting that Latter-day Saints had a theology that was unique in America and probably in the world. And it stemmed from the Book of Mormon, which declared that American Indians were a chosen people and that they deserved all of the access to all of the rights and privileges that the gospel could afford. And that caused Latter-day Saints to at least attempt to treat them in a different and better way than the larger cultures were treating them. What were some of the barriers? I think, culturally, these are people that saw many things very differently. And it was more than just lifestyle, as hunter-gatherers versus settled agrarian farmers. It was how you see the world, how you see your relationship with Deity, and it was how you see the nature of land ownership. Absolutely. In fact, I was raised and always taught that my people never had a concept of personal property. We hunted when we could, but we gathered resources as resources were available. Seeds, wild berries, nuts. The berries didn't grow in the same spot all year round, so it required us to travel with the changing seasons. In fact, we referred to ourselves as so-so-goi which means "people who travel on foot." And it was because of that--our gathering lifestyles. Can you talk about that balance and how the introduction of a group of people, the Mormon people, upset that delicate balance? One of the things that was most devastating to the Shoshone was that the cattle were set out to graze on these huge fields of natural grasses, which seemed like a reasonable move on the part of European Americans, not realizing that the seeds that grew on those grasses were a major food source for the Shoshone. So these things that seem like innocent efforts at settlement really caused deprivation and ultimately starvation. So as our people are starving and we look out and see a cow out in the middle of a field--and to us, it's an easy call. You go take the cow to feed your family. Because you've shared the land, so they will share back. If only both cultures understood that. Now, my grandmother told me that Indians didn't steal anything; we were always collecting rent. [LAUGHTER] So I want you to understand that principle. [LAUGHTER] I think, to me, from my grandmother's perspective, we--on one hand, we have the leaders of the Church who lived here in Salt Lake City that always had the policy, from my understanding--is it's better to feed the Indians than to fight them. And I think they understood the responsibility they had towards them and who they were in relationship to this sacred book of scripture. But then we have their Saints, who are one hundred miles removed from this valley, dealing with the Native problem every day. I think another overlay that's very interesting was, very quickly, you had federal troops who are not respectful of American Indians, who don't see them as having any value at all and would routinely kill them if they felt threatened. So, Scott, we have an interesting dynamic here. We have the Shoshone tribe, we have the Mormons, and now we have the federal government. What are some of the worst outcomes from that interaction between them? Hands down, the Bear River Massacre was the most horrific event to happen in the American West, and the worst in terms of loss of Native American life in a massacre perpetuated by the federal government. But there were strains put on food resources because of Mormon settlement in Cache Valley that helped create tensions. There were other skirmishes. Some were short; others were sustained. The Black Hawk War went on for several years in central Utah. And, again, these were struggles for survival by people that felt that their resources were being challenged and people looking for a future for their own people. Ultimately, many of those difficulties were ended by the federal government taking control of some of those tribes, moving them to reservations. With the northwestern Shoshone bands, it was a very different solution, though, and I think that's what makes it so exciting. Absolutely. In fact, 10 years after the massacre, our Shoshone chief Sagwich is told that--by three men that appeared to him in his dream--that there was a God among the Mormon people and that he needed to send someone to Salt Lake and they'd tell him what to do. Long story short, a missionary from Ogden was sent to our tribe, specifically north of Corrine, Utah, and, after a couple of days of teaching them the gospel, converted and baptized 102 of our people in the Bear River. The entire tribe. The entire tribe, except my grandmother said one person was afraid of water and wouldn't get baptized. [LAUGHTER] So once we joined the--I mean, joined the Church, they established Washakie for us. Yes, Washakie was a very different experience for Native Americans than Fort Hall or Fort Washakie or any of the other reservations that Shoshone might otherwise have been forced to go to. One thing was you weren't confined to the reservation. They were not-- We could-- --confined. They were not, in a way, prisoners on land; they were free to engage in whatever way they want and to not live at Washakie if they chose not to. And I remember your grandmother telling me that all of the elements of religious worship, except for the recitation of sacrament prayers, were in the Shoshone language. Is that right? That is right. And that all the testimonies were in Shoshone, and healing customs were tolerated even if they weren't seen to be representative of modern medicine, that there was simply a lot of tolerance. And you contrast that to the way that American Indians were treated on reservations. They were definitely restrained and restricted in their movements, and they were told what religion they would adhere to. They were prohibited from speaking their native languages. And that whole experience at Washakie was completely opposite. And I was told by my grandmother that, once converted, our people exercised the childlike faith that was probably not seen since the people of Ammon in the Book of Mormon days. I know we were full-tithe payers for a number of years. We dedicated more than 1,000 hours to the building of the Logan temple. Our people went to the temple often and did work for those who passed at Bear River. It's a remarkable story and one that I wish had happened everywhere, but it happened there. It did, and it's been a blessing to us.