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William R. Smith (Utah politician)

From Wikipedia, the free encyclopedia

William R. Smith
Photo of William R. Smith
Personal details
BornWilliam Reed Smith
(1826-08-11)August 11, 1826
Yonge Township, Leeds County, Upper Canada
DiedJanuary 15, 1894(1894-01-15) (aged 67)
Centerville, Utah Territory, United States
Resting placeCenterville City Cemetery
40°54′47″N 111°52′05″W / 40.913°N 111.868°W / 40.913; -111.868 (Centerville City Cemetery)
Spouse(s)5

William Reed Smith (August 11, 1826 – January 15, 1894, middle name also spelled "Read" and "Reid" in some sources)[1] was a Utah territorial politician, judge, and a leader of the Church of Jesus Christ of Latter-day Saints (LDS Church) in Utah.

YouTube Encyclopedic

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  • The Law You Won't Be Told
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  • Federalist Society Symposium 2012 | Keynote Address with Senator Michael Lee (R-Utah)
  • American Exceptionalism but as a Religion | Mormons

Transcription

# The Law You Won't Be Told On a Jury you know your options: guilty, or not. But there's another choice that neither the judge nor the lawyers will tell you -- often because they're not allowed to and also it might better if you *don't* know. This video will tell you that third choice, but be warned: simply *watching* may prevent you from ever serving on a jury -- so this is your last chance to hit the pause button before you learn about... Jury nullification: when the defendant is 100% beyond-a-reasonable-doubt guilty *but* the jurors *also* think he shouldn't be punished. The jury can nullify the law and let him go free. But before your on your next jury and yell 'Null! Booya!' at the judge you should know that just talking about jury nullification in the wrong circumstances can get you arrested. Though a video such as this one, simply acknowledging the *existence* of jury nullification and in *no way advocating* it is totally OK. And, while we're at it: *(CGP Grey is not a lawyer, this is not legal advice it is meant for entertainment purposes only. Seriously, guy, don't do anything in a court of law based on what an Internet Video told you. No joke.)* So why can't you do this? It's because nullification isn't *in* the law †, but exists as a logical consequence of two other laws: First: that juries can't be punished for a 'wrong' decision -- no matter the witnesses, DNA, or video proof show. That's the point of a jury: to be the decider. and Second: when a defendant is found not-guilty, that defendant can't be tried again for the same crime ‡. So there *are* only two stated options: guilty or not, it's just that jury nullification is when the words of the jurors don't match their thoughts -- for which they can't be punished and their not-guilty decision can't be changed. These laws are necessary for juries to exist within a fair system, but the logical consequence is... contentious -- lawyers and judges argue about jury nullification like physicists argue about quantum mechanics. Both are difficult to observe and the interpretation of both has a huge philosophical ramification for the subject as a whole. Is nullification the righteous will of the people or an anarchy of twelve or just how citizens judge their laws? The go-to example in favor of nullification is the fugitive slave law: when Northern juries refused to convict escaped slaves and set them free. Can't argue with that. But the anarchy side is Southern juries refusing to convict white lynch mobs. Not humanity at its best. But both of these are juries nullifying the law. Also juries have *two* options where their thoughts may differ from their words. Jury nullification usually refers to the non-guilty version but juries can convict without evidence just as easily as they can acquit in spite of it. This is jury nullification too and the jurors are protected by the first rule, though the second doesn't apply and judges have the power to overrule a guilty verdict if they think the jurors are… nt the best. And, of course, a guilty defendant can appeal, at least for a little while. Which makes the guilty form of jury nullification weaker than the not-guilty kind. Cold comfort, though. Given the possibility of jurors who might ignore the law as written, it's not surprising when picking jurors for a trial, lawyers -- whose existence is dependent on an orderly society -- will ask about nullification, usually in the slightly roundabout way: "Do you have any beliefs that might prevent you from making a decision based strictly on the law?" If after learning about jury nullification you think it's a good idea: answer 'yes' and you'll be rejected, but answer 'no' with the intent to get on the jury to nullify and you've just committed perjury -- technically a federal crime -- which makes the optimal strategy once on a jury to zip it. But This introduces a problem for jurors who intend to nullify: telling the other 11 angry men about your position is risky, which makes nullification as a tool for fixing unjust laws nation wide problematic. (Not to mention about 95% of criminal charges in the United States never make it to trial and rather end in a plea bargain, but that's a story for another time.) The only question about jury nullification that may matter is if jurors should be *told* about it and the courts are near universal † in their decision: 'no way'. Which might seem self-interested -- again, courts depend on the law -- but there's evidence that telling jurors about nullification changes the way they vote by making evidence less relevant -- which isn't surprising: that's what nullification *is*. But mock trials also show sympathetic defendants get more non-guilty verdicts and unsympathetic defendants get more *guilty* verdicts in front of jurors who were explicitly told about nullification compared to those who weren't. Which sounds bad, but it also isn't difficult to imagine situations where jurors blindly following the law would be terribly unjust -- which is the heart of nullification: juries judge the law, not solely evidence. In the end righteous will of the people, or anarchy, or citizen lawmaking -- the system leaves you to decide -- but as long as courts are fair they require these rules, so jury nullification will always be with us.

Early life

Smith was born in Yonge Township, Leeds County, Upper Canada, as the youngest of nine children born to Peter Smyth (who always spelled his surname with a y, although William R. Smith always spelled his surname with an i). and Mary Read (Read being her maiden surname, which she spelled Read, although William R. Smith usually spelled his middle name Reed). Both of his parents died when he was very young, so at the age of two years and ten months he was taken in by neighbors, Samuel and Fanny Parrish, who raised him to adulthood. The Parrishes raised Smith in the Quaker religion.

In 1837, the Parrishes and Smith moved to Stark County, Illinois. In the late 1830s, as Latter Day Saints began gathering in nearby Nauvoo, the Parishes and Smith became interested in Mormonism. Smith was baptized into the Church of Jesus Christ of Latter Day Saints in 1841, on his 15th birthday.

LDS Church leadership in Utah

In 1849, Smith traveled to the Salt Lake Valley as a Mormon pioneer. In Utah Territory, Smith settled in Centerville. In 1855, Smith was appointed as the bishop of the LDS Church's Centerville Ward, and served in this position until 1877. During his time as bishop, Smith was involved in the Mormon Reformation, and accompanied Jedediah M. Grant in a tour of Utah in which the merits of rebaptism were presented. Smith himself was rebaptized on September 29, 1856.

Political career

In 1860, Smith was elected to represent Centerville in the Territorial Council of Utah Territory (the upper house of the Utah Territorial Legislative Assembly). He was elected to finish the unexpired term of Charles C. Rich, who had resigned so that he could travel to Europe as a missionary for the LDS Church. Smith was subsequently elected to one-year terms in the House of Representatives in 1863 and again in 1870. From 1874 to 1883, Smith was a probate judge in Davis County, Utah.

Later LDS Church leadership

From 1865 to 1867, Smith was a missionary for the LDS Church in England, Ireland, and Scotland. While traveling to and from Europe, he visited relatives in Ontario.

In 1874, Smith was appointed the president of the Centerville branch of the United Order. In 1877, Smith became the first president of the newly organized Davis Stake of the LDS Church, and he served in this position until his death. During his tenure, the first Primary of the LDS Church was organized in his stake boundaries by Aurelia Spencer Rogers.

In 1880, Smith became a member of the LDS Church's Council of Fifty, a body which advised the church on political, economic, and social issues affecting Latter-day Saints.

In 1885, Smith and two other men traveled to western Canada to examine the possibility of establishing Mormon colonies in the area. On this trip, the men investigated a number of potential settlement locations in Alberta south of Lethbridge. Smith purchased a tract of land, which was later settled as Spring Coulee, Alberta. Smith's investigations led to the establishment of Cardston by Charles Ora Card in 1887.

Bigamy conviction and pardon

Like many 19th-century members of the LDS Church, Smith practiced plural marriage, and had five wives simultaneously. In July 1887, Smith was arrested for violating the 1862 Morrill Anti-Bigamy Act (a U.S. federal law). He pleaded guilty, and on March 31, 1888, was sentenced to six months' imprisonment and a $300 fine. Smith was imprisoned until July 20, 1888, when he was pardoned by U.S. President Grover Cleveland.

Death

Smith died in Centerville of "stricture of the bowels"—which today would probably have been identified as colorectal cancer.[citation needed] He had five wives and 30 children, of whom 11 died at birth or pre-deceased him during childhood.

Notes

  1. ^ Jenson, Andrew (1901). Latter-day Saint biographical encyclopedia: A compilation of biographical sketches of prominent men and women in the Church of Jesus Christ of Latter-Day Saints. Vol. 1. Salt Lake City, Utah: The Andrew Jenson History Company (Printed by The Deseret News Press). pp. 802-803.

References

This page was last edited on 23 March 2024, at 21:36
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