For years after Latter-day Saint pioneers arrived in Utah, they struggled to grow food and obtain resources to sustain themselves in their new homes. Brigham Young, hoping to encourage self-sufficiency among the member of The Church of Jesus Christ of Latter-day Saints (sometimes called Mormons), called many of them to settle in southern Utah to grow cotton. Because of the desolate desert conditions in the area, failed harvests, and other challenges, some of the Saints became disillusioned with the idea of continued life in the area. Despite the doubts of the settlers, Young hoped they would establish a thriving community in the village that would become known as St. George. To encourage this, he called for the Latter-day Saints in St. George to build a tabernacle where they could gather and worship. Although they faced many challenges, the St. Georgians followed Young’s counsel and began construction on the building in June 1863. Using sandstone from the surrounding area, they built up the tabernacle according to the design of Miles Romney, a local architect. Skilled carpenters and masons from the area contributed to constructing the tabernacle. Despite their efforts, the city’s people struggled to complete the edifice. Although they finished the basement, where they held meetings by 1869, the tower and other parts of the tabernacle were not completed until years later. The windows in particular were an obstacle to completing the building. One worker, David Cannon, labored tirelessly trying to raise the $800 needed for the windows. As the deadline to pay for the windows approached, he had only received $200 because of the locals’ destitute circumstances. Cannon had no perceivable way to raise the necessary funds. The night before the payment was due, a local Latter-day Saint named Peter Neilson Sr. felt a spiritually impressed to donate his life’s savings, $600, toward the construction of the tabernacle. Although he struggled with the idea, Neilson decided to make the sacrifice. The next morning, the day the funds were due, he visited Cannon and presented him with the exact amount of money he needed to purchase the windows.  Because of the sacrifices of Neilson and many others like him, the tabernacle was completed on May 7, 1876. Visitors to the St. George Tabernacle today cannot understand the true significance of the edifice without understanding the many sacrifices of those who built it. Although these settlers struggled to survive in the harsh desert environment, they still sacrificed labor, time, money, and many other resources for years to build the tabernacle. In the words of Reid Neilson, a descendant of Peter Neilson, the Saints built the tabernacle because “it was more than just an ordinary building—[it was] a monument to their faith and devotion.” The St. George Tabernacle is truly a monument to the faith and sacrifices of the early pioneers in southern Utah.

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“The name ‘Dixie’ is one of those distinctive things about this part of Utah,” historian Andrew Karl Larson wrote in his 1962 history of the Virgin River Basin of southern Utah. “It is a name much used, indeed overused, it would seem to the casual visitor. Businesses use it; its newspapers have been called after it; its junior college is named for it.” As of 2021, that “junior college” is Dixie State University—though likely not for much longer. In the mid-nineteenth century, members of The Church of Jesus Christ of Latter-day Saints grew cotton in southern Utah as part of a Church project to make Utah economically self-sufficient. Although the majority of settlers were from the northeastern United States, a community lore developed claiming many were from the American South, including former slave owners and overseers, chosen because they were familiar with cultivating cotton. The settlers dubbed the region “Dixie,” allegedly in reference to the similarly sunny, cotton-growing South. During the Civil War, although Church prophet Brigham Young assured the United States that “Utah has not seceded, but is firm for the Constitution,” a small number of Dixie settlers sympathized with their namesake. For example, local bishop Robert Dockery Covington rejoiced when he heard about Confederate victories. In a similarly sectional spirit, in April 1868—during Reconstruction—local newspaper Our Dixie Times ridiculed a Republican senator for “vot[ing] for negro equality.” The “junior college” was founded in 1911 as Dixie Academy. In 1916 it became Dixie Normal College and later Dixie College, even though school founder and trustee Edward Hunter Snow seemed unlikely to be a Confederate sympathizer. Snow was a northerner, and when he had preached as a Latter-day Saint missionary in the South years earlier, the Ku Klux Klan threatened to kill him. However, after Snow’s death in 1932, the campus community increasingly used “Dixie” to mean more than cotton and sunny skies. In 1952, Dixie College changed its mascot from “the Flyers” to “Rodney the Rebel.” In 1959, the community embraced the Confederate battle flag as a secondary school symbol. Then, in 1966, the yearbook’s name changed from The Dixie to The Confederate. For the rest of the century, student costumes, activities, and displays made light of slavery and embraced the Confederacy. Students wore blackface as late as the 1990s and organized “slave days” and mock slave auctions. Confederate battle flags adorned school spirit imagery. These ongoing embraces of the Dixie-Confederate connection paralleled the broader mid-twentieth-century Dixiecrat campaign against the Civil Rights Movement. The school began moving away from Confederate imagery when it retired the battle flag as a school emblem in 1994. In 2005, it replaced Rodney the Rebel as a mascot, and it officially dropped the “Rebels” nickname in 2007 in favor of becoming the Red Storm and later the Trailblazers. Yet the Dixie name stayed. When the college transitioned into a university, the board of trustees voted unanimously on January 13, 2013 to name the school Dixie State University, despite growing grassroots interest in dropping “Dixie.” Multiple donors said they would withdraw funding if “Dixie” wasn’t in the name, and chairman Steve Caplin insisted, “No one on this board or in this administration is aware of any racial discrimination in our past.” Jeanetta Williams, president of the Salt Lake City chapter of the NAACP and a Black woman, was stunned. “Have they not seen all the blackface, the mock slave auction?” she asked. In 2020, pressure again mounted against the name during a nationwide reckoning on racial justice, and the university commissioned an impact study on “Dixie.” Released on December 13, the study revealed that over a third of out-of-state prospective students believed the Dixie name hurt the university’s reputation. Some expressed discomfort with the idea of wearing Dixie State memorabilia. The next day, the board of trustees voted unanimously to recommend the university change its name. Authorizing a name change fell to Utah’s state legislature, but some representatives and members of the community were reluctant, and others were hostile. While the legislature and community deliberated, the university’s Student Executive Council wrote an op-ed pleading for a new name. They quoted an anonymous alumni who reported,

I have been asked in each of my seven post-grad interviews, ‘Where is Dixie?’ …My first day at each of [three] jobs has been explaining the Dixie name as quickly as possible and only getting neutral or negative responses. On March 4, Utah’s legislature finally passed a bill authorizing a name change, and on March 16 Governor Spencer Cox signed the bill into law. On June 14, 2021, a university committee recommended “Utah Polytechnic State University” as a new name, but community backlash was nearly immediate and trenchantly hostile to a name some argued was too reminiscent of nineteenth-century polygamy. By June 29, the committee withdrew its polytechnic suggestion and instead proposed “Utah Tech University,” which the university decided to move forward with, pending approval from the Utah state board of higher education, legislature, and governor. After more than a century, the name “much used, indeed overused,” would be used one time less.

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A statue on Dixie State College campus depicted a scene right out of American history: a Civil War soldier rode on horseback through a battlefield, reaching down to grab a comrade by the arm and lift him out of danger. The artist, Jerry Anderson of southern Utah, said his message was “one man helping another” and that the statue “represented every war in every country.” For a growing proportion of the St. George community in 2012, though, three sticking points of the statue overshadowed this supposed message. The statue’s name was The Rebels, the boys depicted were not Union soldiers, and the rider brandished a large Confederate battle flag.  Why, people asked, was this Confederate statue on the campus of Dixie State College in St. George, Utah? The story began in 1982 when Anderson finished his latest work: a small statue titled Retreat. Based on the song “Two Little Boys,” it depicted two Union soldiers in a pose similar to The Rebels, one reaching down to rescue another. In 1983, a group of St. George residents commissioned Anderson to create a similar work at a larger scale, with one change requested: replace the Union soldiers with Confederates. The commissioners wanted to donate the statue to the city of St. George, and they told Anderson they wanted it to visually relate to Dixie College’s mascot: Rodney the Rebel. Formerly the Flyers, the mascot became Rodney the Rebel in the 1950s, during the era of Southern Dixiecrat revivals of Confederate imagery to promote segregation (see tour introduction “Confederate Imagery in the Intermountain West”). Anderson complied with the request. After four years of work, Anderson completed the statue, and it was dedicated at the Dixie Center Plaza on March 14, 1987 as part of a Dixie “Secession” Fair held as a fundraiser by the Chamber of Commerce (see “The Dixie ‘Secessions’ of 1987 and 1988”). Then called Two Little Boys, the statue later came to be known by its current name, The Rebels. The Rebels passed the next two decades seemingly quietly. When the city built a new convention center, it sold the old center’s property to the state of Utah, which added the land to Dixie State College. In 2005, the Dixie mascot changed to the Red Storm, and later again to Brooks the Bison (the current mascot), but The Rebels kept its place on campus and its name. In 2012, however, controversy thrust The Rebels into the statewide spotlight. Dixie State College was in the middle of a four-year process to transition into a university by 2013, and university status would require a new name for the institution. While some favored Dixie State University as an obvious choice, others requested a name that did not include “Dixie.” Newspaper editorials, students, and other community members criticized the name “Dixie” for its ties to the Confederate States of America, itself from the “Dixie” American South for which southern Utah had been nicknamed, and advocates cited The Rebels as evidence of a connection between the Dixie name and Confederate imagery. By late November 2012, community members staged anti-racism rallies around the statue, and in one demonstration a protester threw a sheet over the statue’s Confederate flag. (For more, see “The Confederate Connections at Dixie State University.”) On December 6, 2012, Dixie State College moved the statue into storage as a precaution against damage or vandalism. Dixie State President Stephen Nadauld said, “The statue has become a lighting rod… We are nervous something might happen to the statue.” Anderson criticized the decision and accused the college of being “wusses.” In an interview with local news, Anderson said the college “should have kept it up,” and he used racially charged language to make his point. “Let the black people, or whoever is fighting against it, try to disfigure it in some way, and put them in jail where they belong,” he said. “They don’t stand up for what we, in St. George, believe in.” The Rebels stayed in storage for two years while the college became a university and investigated the statue’s ownership. Anderson’s clients originally donated the statue to the city of St. George, and while the state of Utah had purchased the land it sat on, the college was unsure if that included the statue. Two years later, in 2015, a judge finally declared Dixie State University the legal owners of The Rebels. On January 13, Dixie State announced it would move the statue out of storage and return it to Anderson in exchange for him donating another work to display on campus. When asked about the statue’s departure from Dixie State campus, Anderson said, “You've got to make everybody happy, is what I've learned from it all.” Anderson moved the statue to his personal gallery in Leeds, Utah, where he displayed it by the front door as recently as February 2020. By January 2021, Anderson gave The Rebels to an unidentified friend, where it most likely remains.

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“The old South will rise again,” declared the Washington County News on March 13, 1987. “Rebels everywhere prepare to secede from the state in a two-day celebration of Utah’s Dixie,” a nickname for southern Utah. Part county fair, part gala, and part fundraiser, the Dixie “Secession” of 1987 was the brainchild of Lon Henderson, a St. George resident who the Chamber of Commerce had tasked with putting together a fundraiser. Rejecting the Chamber’s initial suggestion of a coupon book, Henderson proposed a “once-a-year, gala celebration-type activity” with Secession as the unifying theme, inspired by the region’s nickname and the local college’s Rebel mascot. Although the Chamber of Commerce liked the idea, it did not feel confident about hosting such a large event on its own. But the city government of St. George had also asked Henderson to organize a fundraiser on its behalf, and he realized he could solve one problem with another. Henderson invited the city to join the enterprise and later Dixie College and the Washington County School District as well. Together, the four groups agreed to jointly sponsor the Secession, and they tasked a “Secession committee” with organizing the event. Advertisements sponsoring the Secession appeared in newspapers, television, and radio, and local businesses tied into the Secession, promising discounts for customers who displayed official Secession pin-back buttons. The two-day “celebration package” spanned Friday through Saturday, March 13 and 14, and was large in scope. Some events seemed like they could come from any weekend fair, such as the golf tournament, inauguration of Dixie College president Douglas Alder, country music concert with Mel Tillis and Dottie West, and hot air balloon race. But other activities embraced the aesthetics of the Secession name. At 11:00 AM on Saturday, a bronze statue of two Confederate soldiers was dedicated at the Dixie Center Plaza (see “The Rebels of Dixie State” for more). Later, at 11:45 AM in Worthen Park, Utah Governor Norman Bangerter read a secession proclamation, announcing that St. George would be “officially seceded” from Utah from noon until midnight. Accompanied by the Dixie Middle School Band, Bangerter fired an “old Dixie cannon” at 12:00 PM to officially begin the festivities. A “Southern Utah State Fair” offered rides on hot air balloons, a greased pig chase, and a chance to plunge Mayor Karl Brooks at a dunking booth. Simultaneously, a “Southern barbecue” served barbecued meats, corn bread, and green salad while performers sang jazz and country music. An auction also started at noon, offering over a hundred items including a microwave, a keyboard, a chainsaw—and “slaves.” The Washington County News wrote, “Slaves will also be sold at the auction.” These “slaves” were local community members, and “purchasing” them at the auction entitled one to “the services they will provide.” For example, Mayor Karl Brooks put himself up for sale and offered to “assign the city to perform a service.” Royce Jones, executive vice president of the Chamber of Commerce, promised to “mow a lawn.” Finally, the Secession closed with the evening “Dixie Ball,” a dance themed after the popular 1939 film Gone With the Wind. Plus, whoever wore the “best overall” “Southern costume” was promised a special prize: a $400 VCR with a copy of Gone With the Wind. Including both advertising sponsorships and ticket fees, the 1987 Secession took in a little over $40,000 in revenue, but the cost of putting on the event was so high the Secession’s four organizing institutions made only about $15,000 in profit. Nevertheless, they resolved to make the tradition annual, and on February 12, 1988, Mayor Brooks publicly proclaimed that on March 12, Utah’s Dixie would secede “from everything or anything you want,” including “snow, fog, the phone, the kids.” Henderson helped unfurl a forty-foot-long Confederate battle flag over St. George Boulevard, and members of the Utah National Guard fired a rifle salute. The 1988 Secession added new events: a 10K run, a volleyball tournament, and a second dance intended for college students called “The Rebellion.” Governor Bangerter stepped aside as “president” of the Secession, replaced by television news anchor Dick Norse. TV and radio commercials once again publicized the Secession, made possible  in 1988 by John H. Morgan, president of Utah Resources International, Inc. In exchange for including a plug for his St. George Hilton Inn, Morgan donated nearly $30,000 of advertising time to the Secession. One ad declared, “Dixie is Rising again. And we are rebelling. Rebelling against crime, ignorance, sloth, and idleness. And we’re building a great community.” Despite the excitement, the “annual” tradition did not take. 1988 was the last time Utah’s Dixie “seceded.”

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Dixie State University’s history is intertwined with the history of the Latter-day Saints in the St. George area. In October of 1861, some 300 families were called to the cotton mission and were to join the 28 families that had already established the settlement of St. George to grow cotton. This is when St. George started its growth and the need arose for schools in the area. One of the first orders of business at a camp meeting among the recently arrived settlers in December of 1861 was to establish a school for the children. The Saints had run into several difficulties, including a flood, but were able to maintain small schools until 1864, when the first large schoolhouse was built for the First Ward. Even with these newly erected schools, some children were taught privately in homes and still others took classes in the basement of the Tabernacle and in the social hall for many years.

Dixie State University can trace its beginnings to the 1880s. It was first opened as St. George Stake Academy, which housed elementary and immediate grade levels. Classes were held in the basement of the St. George Tabernacle. The academy was opened along with about 20 other academies by The Church of Jesus Christ of Latter-day Saints which experienced varying rates of success. The St. George Stake Academy opened its doors in 1888 and closed its doors just a few years later as public schools grew in popularity and didn’t require tuition.

Two decades later, in 1911, the St. George Stake Academy reopened as a secondary school, the first of its kind in the St. George area. Enrollment grew steadily for the first years and the school added different classes. In 1916, the academy was approved to add a teacher preparation program and the school had its name officially changed to Dixie Normal College in 1918. The name was changed again in 1922, this time to Dixie Junior College, when the church decided to drop the high school and keep only the college courses. The phasing out of the high school progressed slowly, but the school donned Junior College status.

Around 10 years later, the Church decided to relinquish control of their Junior Colleges as the Great Depression took its toll. Dixie Junior College was in crisis as the legislature did not assure that it would get funds. Nevertheless, the community of St. George helped keep Dixie from going under until it was able to get funding again. Dixie has since grown and gained the title of State College in 2000, followed by that of Dixie State University in 2013.

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When deciding where to perform nuclear tests, the Atomic Energy Commission (AEC) looked westward. Southern Nevada was close to the Los Alamos Laboratory where the weapons were designed, near the Four Corners region rich with the uranium they needed, and in the desert with low population density. To avoid Las Vegas, they just needed wait until the wind was blowing north-east. The Nevada Nuclear Testing site was built and tests began.

As large clouds loomed, residents of southern Utah were repeatedly assured by the AEC that they were safe from radiation. After several years, residents could not ignore the growing rates of cancer in their community. Leukemia increased over the national average and death occurred twice as often. Newspaper stories, congressional reports, and executive attention in other areas of the country encouraged the people to action. In 1978 and 1979, local leaders led the community in a lawsuit against the federal government that would become Allen v. United States.

In 1979, Utah Senator Orrin Hatch held a special town meeting in St. George, Utah to discuss the issue. Locals attended and shared personal stories, including how children interacting with fallout directly. One citizen commented, “You know how little kids love snow. They went out and would eat the snow. They didn’t know it was going to kill them later on.” Gloria Gregerson shared, “We liked to play under the trees and shake this fallout onto our heads and our bodies, thinking that we were playing in the snow. Then I would go home and eat. If my mother caught me as a young child, I would wash my hands; if not, then I would eat with the fallout on my hands.” At the age of seventeen Gloria developed ovarian, stomach, and skin cancer followed by Leukemia. She died at the age of forty-two in 1983. Few citizens escaped having relatives or friends die of cancer.

In 1980, a congressional report “The Forgotten Guinea Pigs” would admit the government “failed to give adequate warning to the residents living downwind from the test site regarding the dangers posed by the radioactive fallout emitted during the atmospheric nuclear test operations.” The question that remained was if the government could legally be held responsible for its actions.

Allen v. United States was a landmark case with over 1,100 plaintiffs represented under 24 representative claims with Stuart Udall as their attorney. In 1984, Bruce Jenkins ruled in favor of the people by holding the government liable for negligence. The U.S. appealed and in 1987 the Tenth Circuit Court of Appeals overturned his decision. Despite the fact that it was overturned, Allen v. United States is a landmark case because the citizens won and paved the way for compensation in the future.

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The 1956 film The Conqueror has an interesting connection to the state of Utah. Produced by Howard Hughes and distributed by RKO Radio pictures, the residents of St. George knew their town was in for something big when the idea of filming a “religious extravaganza” in the area was proposed in a City Council meeting in spring 1954. The southern Utah not foreign to Hollywood productions as many films had been made in Kanab and elsewhere. However, this would be the first time a major movie would be filmed in St. George. Filming began in the summer of 1954, and cost a total of six million dollars - making it one of the most expensive films ever made up to that point.

The picture was directed by Dick Powell and star legendary Western actor John Wayne as Mongolian leader Genghis Khan. Susan Hayward starred as a beautiful Tartar princess who is captured by Khan. Location scouts believed Snow Canyon State Park, Escalante Desert, and a few smaller towns near St. George would be perfect landscapes for recreating the Gobi Desert. Seven-hundred locals were employed to work on the film, and an estimated $750,000 dollars was brought into the town’s economy. Hotels were booked, buses were rented, catering was provided from local restaurants and the Boy Scouts of America provided the crew with hundreds of chairs and tables. Many locals were even hired to be extras. Notably, a group of 300 Native Americans were used in a scene depicting a Mongol village. Summer tourists remember seeing large staged battles between costumed actors riding on horses.

Though the film performed quite well at the box office, it was largely forgotten by the American public until 1979 when it was purchased from the Howard Hughes estate by television stations. In 1980 more attention was brought to the film through an article published by People magazine. The article explained that 91 out of the 220 cast and crew members involved with The Conqueror, had contracted cancer. Up to that point, 46 of those individuals including Dick Powell, John Wayne, Susan Hayward, and Agnes Moorehead had died from the disease. Some believe the cast and crew got cancer either due to happenstance or living a lifestyle consisting of smoking and drinking. However, many have theorized that radioactive fallout produced by atomic bomb testing on nearby Nevada test sites had caused St. George residents and people who were on the set of The Conqueror to have cancer. In 1980, Dr. Robert Pendleton a radiologist at the University of Utah, stated, “With 91 cancer cases, I think the tie-in to their exposure on the set of The Conqueror would hold up in a court of law." Because of the film’s poor Shakespearean-style dialogue, strange romantic plot and miscasting of actors, The Conqueror is regarded as one of the worst films of all time. Throw in the theory on cancer and the film is viewed as one of the most famous “cursed films” ever made.

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Brigham Young, with hopes of encouraging self-sufficiency within the church, called Mormon pioneers to settle southern Utah, a desolate desert. Though they established a growing community, and soon joined together to build an LDS Temple. The building of the temple served to unite the fledgling community. The temple construction was no easy feat, as the ground for the site chosen by Brigham Young was marshy; thus the Saints had to pack lava rock tightly by pounding it with a lead-filled cannon in order to build a safe enough foundation. Members volunteered one out of 10 days to work; women made drapery and clothing for the men; families donated time, labor, china dishes, and sometimes, even hair (as the stories go). The framing of such an incredible building was a massive undertaking in design and was only possible as members and non-members alike worked together to create a place to worship the Lord.

The first design of the temple steeple was, as Brigham Young described it, “short” and “squatty” However, the temple was almost completed so they chose to keep it. A year later on an October afternoon, after Brigham Young’s death, a huge lightning storm overtook St. George, and lightning caught the steeple on fire. The rain put the fire out, but the steeple was destroyed while the rest of the roof and walls were left perfectly intact. Needless to say, when they rebuilt it they built the steeple taller, possibly hoping to appease Brigham Young. The construction of the whole temple took about 7 years, and it facilitated building of more housing for the influx of workers; economically improved the community through work at sawmills, wood camps, and stone quarries; and equalized the financial situation of everyone. George A. Smith said, “We were united in everything we did in those days. We had no rich, nor poor.”

Brigham Young said about the LDS members in southern Utah, “I will say that we have had a blessed time, such a time as no other people on the earth have enjoyed for many centuries, that we have any knowledge of.” The building of the St. George temple, the trials, the joys, and the sacrifice created a unified foundation on which the rest of St. George’s growth was built upon.

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