Cowboy Standing in a Field of Yellow Grass | Netflix's American Primeval & History of Brigham Young

Netflix’s American Primeval: The Prejudiced Fiction of Brigham Young

Can Netflix's 'American Primeval' justify its fictional Brigham Young? No, it fosters cultural bias under artistic license.

Imagine, if you will, a historical epic set in the time of the Roman Empire. Our main characters are fictional, trying to navigate a time of brutality. You’ve got characters in the Roman Legion who find themselves in skirmishes with worshipers of Mithras. You’ve got political scenes of Emperor Tiberius working with senators. But you’ve also got some up-and-comer named Constantine in the court. So as an audience member, you know they’re obviously playing around with the historicity a bit.

If you argue that this depiction is appallingly offensive … the retort is simple. Grow up.

Early on in the first episode of this hypothetical show, you learn about a traitorous sect that is following not just a providential governor but someone they describe as a king. They remain a mysterious force. We meet a few of the people from this traitorous sect. They’re helpful and seem relatively normal. But they are scared of the Romans, and you can sense maybe there is something to the rumors.

We see Gessius Florus attack a temple in the middle of these folks. And then we see this sect, in revenge, slaughter the Roman soldiers. While this is happening, we cut back to the leader of this traitorous sect, someone named Jesus, and we hear him give a voiceover to the violence.

“The strong shall inherit the earth. Blessed are they which do hunger and thirst after blood: for they shall be filled. I did not come to bring peace, but a sword. Those who do not bear fruit will be cut down.”

Now, as a Christian you might be rather upset with a show of this type. As a Christian, you’re probably rather fond of Jesus, and this retelling of his life is blatantly inaccurate. But how do you articulate that?

If you argue that this Jesus is clearly not historical, the retort is simple. This isn’t a History Channel show; it’s a historical epic set in a history-inspired setting.

If you argue that words have been put in Jesus’ mouth, the retort is simple. Lots of the words are what He said. And you have to grant artistic license. Since Jesus did, in fact, say He came to bring a sword, the other changes are simply to make His character make more sense.

If you argue that this depiction is appallingly offensive to the more than a billion Christians around the world, the retort is simple once again. Grow up. People are allowed to tell stories about you. You should be mature enough to recognize historical fiction for what it is.

Yet, for all these well-articulated retorts, I hope you recognize that this would still be wrong. And because the Christian movement more generally has enough cultural cachet in the US, we would never really expect a show like this to hit our cultural zeitgeist.

I’m sorry to report that a show of just this type has been made and will be released on Netflix on January 9th. Of course, as you might predict, the target of this show’s attacks is not Christians more generally, but rather my own specific religious faith, The Church of Jesus Christ of Latter-day Saints.

The show is called “American Primeval,” and it is Netflix’s latest attempt to capture the ratings magic of “Game of Thrones.” It features multiple factions, all striving for power and using whatever means they can to achieve it. 

But just like “Game of Thrones” was based on England’s War of Roses, “American Primeval” is based on the settling of the American West. And instead of changing the names around, it would be as if we just called Joffrey Edward III to make it feel more historically accurate. 

But it’s worse than that because the character that “American Primeval” chooses to make into a violent mockery of himself isn’t George Q. Cannon, who was a representative to Congress, or William Jennings the influential mayor of Salt Lake City. It’s Brigham Young—a man I believe God called to be a prophet.

Brigham Young led the Church of Jesus Christ at a precarious time. The state of Missouri threatened to kill any Latter-day Saint in the state and we suffered the massacres to prove they would follow through. The Saints built a new city in Illinois, only for a mob to assassinate their leader and prophet, Joseph Smith. Mobs then began to burn farms on the outskirts of town. Brigham Young led them out, and those who didn’t go were forcibly expelled the next year at gunpoint.

There is no need to paper over history here.

When Brigham Young arrived in Utah, he pursued a policy of peace with the native people there. Latter-day Saints learned the language and engaged in trade, and Young consistently stated in all their public remarks that natives should be treated kindly and fairly. When Latter-day Saints did commit violence, Young sought justice against them through legal accountability.

There is no need to paper over history here. Brigham Young also had racist attitudes about Native Americans. The Latter-day Saints he led didn’t always follow his counsel. And as with nearly every other group of settlers in the US there was conflict. 

But this is a far stretch from the violent murderer that appears in Netflix’s new television series under the name of Brigham Young.

The problem is that “American Primeval” is a pretty good show. It would be easier if I could just tell you that it’s all trash and easy to ignore. But the production design is great, and the acting performances are good. It always takes a good bit of luck to find the next big show, but “American Primeval” is good enough that it wouldn’t surprise me if it becomes one. And even when it comes to Latter-day Saints, the producers have relied on former Latter-day Saint and anti-Mormon activist Lindsay Hansen Park, so they get a lot of the cultural “feel” right too.

But in reality, the fact that the show is good makes the problem worse.  

The persecution that Brigham Young dealt with in his time has hardly gone away. Since 2020, Latter-day Saint chapels have been attacked 47 times. And the last time the FBI reported on the matter, hate crimes against Latter-day Saints were on the rise.

An effective attempt to marginalize minority groups is to paint them as inherently violent.

So far as I know, Latter-day Saints are the only religion in the United States today that deals with stadiums of tens of thousands of people chanting to “F***” them. It happened again just a few days ago.

When McKay Coppins, a journalist for the Atlantic, spoke to BYU’s Quarterback Jake Retzlaff, a Jewish man, Retzlaff said he faces way more anti-Mormonism than anti-Semitism. Coppins observed that Retzlaff is “less scandalized by the heckling than the lack of outrage it seems to engender. Retzlaff said, “The blatant disrespect for their faith—it’s something to think about. What if there was a Jewish university that had a Jewish football team, and they were saying that in the stands? … Like, imagine if that hit the papers. That would be a big deal.”

Throughout history, one of the most effective attempts to marginalize religious or other minority groups is to paint them as inherently violent. “American Primeval” is now the second major prestige drama to do just that. “Under the Banner of Heaven” was another well-made drama that told a story about a couple of murderers who were excommunicated from The Church of Jesus Christ of Latter-day Saints but attempted to somehow paint all Latter-day Saints as violent. American Primeval is now doing the same by telling a fictional story about a real leader who would never do what he is being shown doing.

This is odd because the best available evidence suggests that Latter-day Saints were less violent in the 19th century, and they remain less violent today

Netflix and Lindsay Hansen Park’s choice to defame Brigham Young under the pretense of “fiction” says very little about Brigham Young and Latter-day Saints in the 19th century or today. All it tells us is that the larger culture disfavors Latter-day Saints, and we don’t have the cachet to prevent this kind of treatment.

About the author

C.D. Cunningham

C.D. Cunningham is a founder and editor-at-large of Public Square magazine.
On Key

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Sara claims the end of the world is nigh, that her husband Sam’s job is to separate the wheat from the tares, and that Brenda was subject to the doctrine of blood atonement. A large squadron of police officers prepares to storm the Lafferty “fort,” when Pyre realizes that the situation resembles the Haun’s Mill Massacre and decides to instead approach unarmed. A wild-looking Sam and his family are taken into custody while one man escapes into the woods.  Meanwhile, Pyre’s mother with dementia is recovered after she wandered out during the twin’s birthday party. We see a flashback to Father Lafferty confronting Dan about refusing to pay taxes and beating him with his belt. The next day, Dan receives a “revelation” that he is the rightful leader of the family. In the present, Pyre and his wife take the girls to their baptismal interview with their bishop, and Pyre stays behind to discuss his mother’s health with the bishop. He also brings up how his current case ties into difficult church history topics, which the bishop encourages him to “put on a shelf.” At home later, Pyre and his wife fight about whether to postpone the girls’ baptism until after the case is closed.  At the police station, Sam Lafferty is ranting and raving. Pyre corners Allen about his criminal record due to unpaid parking tickets. He shares how his brothers pressured him into it, and as a result, he was arrested and missed Brenda’s graduation from BYU. Brenda’s anger about this led her to confront Dan about his beliefs (which involve a lot of strange reasoning about the constitution and separation of powers), and during the confrontation, Dan reveals his plan to run for sheriff and eventually pull down most government institutions from the inside. Allen ties this story to Brigham Young encouraging Joseph Smith to fight persecution, but Allen says he made a deal with Brenda that he would leave their influence if she gave up her career to start a family.  Pyre and Tab interrogate Sam Lafferty, who claims to be the Lord’s destroying angel, murdering those who are on his “holy list.” Robin Lafferty, still in custody, overhears Sam’s rants and demands to know if Brenda and her daughter are okay. Pyre shows him pictures of their deaths and Robin breaks, revealing that the Lafferty’s are likely also planning an attack on their bishop and stake president, who tried to stop their apostasy. Flashback to Brenda finding out she is pregnant and deciding to try to help the Lafferty family back onto the path of the mainstream church. Church History – This episode has a violent depiction of the Haun’s Mill Massacre, which most members will readily recognize. Less well known is the obscure early church concept of blood atonement, which the Lafferty’s appear to believe is still in force and to be enacted by them. Allen also pins violence in the early church on Brigham Young’s influence on Joseph Smith, with Emma Smith being against it. This neatly parallels the Lafferty situation, but it’s a significant simplification of the complex web of influences and responses to constant violence against the early Saints. We also get a mention of Joseph Smith running for president, which from my understanding he mostly did to draw attention to the plight of the church rather than expecting to win and reform the government. The show also alludes to the alleged assassination attempt on Governor Boggs by Porter Rockwell. Shibboleths – Sara Lafferty asks Pyre if he “follows his covenants.” This phrasing is off: LDS members would say “keep your covenants” or “honor your covenants.” (A search for the phrase “follow the covenants” on the church website yields only one result.) In the temple, Robin’s wife remarks on the importance of “keeping our agency strong,” another formulation that makes no sense. To Latter-day Saints, agency means the God-given ability to choose. This isn’t something we can strengthen, but an inherent condition of mortality. During their fight, Sister Pyre worries that delaying the baptism will shame her in front of their “congregation.” Members would never use this word, especially in private. We exclusively refer to our congregation as a “ward.” Her concern about people wondering if her daughters “failed” their interview seems off as well. Finally, let’s talk about LDS family size. Several times in this episode we get references to “at least 10” or “dozens” of kids as though this is the typical size of an LDS family. But in actuality, in 1980, only 12% of Utahns had a family of 6 people or more, and only a fraction of that 12% would have 10+ children. The wards I have lived in have maybe one family that has more than 5 kids. It’s just not that typical. I Don’t Love to See the Temple – Alright, here we are at the biggest controversy of the series: the decision to portray sacred temple ordinances. The temple scene takes place from timestamp 14:00 to 17:00. Only three minutes long, yet

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