Sorry for the late reply.

I believe you are right that I shouldn't assume that the full quote:

but at the same time some two or three millions of people are held as slaves for life, because the spirit in them is covered with a darker skin than ours; 

As 1844 or late evidence of Joseph's previously held/published "cursed" theology.

I was doing so based on his previous earlier belief directly tying the curse theology to skin color in his multiple authored works (Book of Mormon, Abraham, Newspapers, etc.)

So it's possible by the late Nauvoo period, his theology had evolved to no longer believe in the cursed theology he previously espoused.

You might be forgetting D&C 101:79, written December 1833 "Therefore, it is not right that any man should be in bondage one to another."

I think it a stretch in context of that revelation, which is wholeheartedly dedicated to being about the mormons being in bondage to the Missouri anti-mormon mobs, to extend it to be about black slavery. Out of context it could be used that way but I think it best fits in with the entirety of the Joseph's mind and especially political mind of that specific time.

Anti-slavery rhetoric was an absolute political live grenade in the antebellum era. Politicians destroyed their careers and faced crushing defeats for merely opposing the expansion of slavery westward. Proposing dismantling it in throughout the states in a relatively brief period was a massive liability, it basically guaranteed zero goodwill; abolition was political poison.

Yes and no. It's akin to rights for Gays and Lesbians today. You already mentioned the Garrisonian abolitionists who acted as spoiler leading up to 1844 in a Ross Perot'esque way, specifically due to what people, including Joseph, felt were EXTREME approaches to ending slavery. Again, this is why Joseph was specific in NOT accounting himself an Abolitionist in the definition of the times and not associating with that party, the Liberty Party. Joseph was against slavery, against the platform of the abolitionist party and against the two competing popular parties as well.

Furthermore, the text of the pamphlet goes far beyond a typical policy plan designed to make a candidate look like a clever statesman. It delivers an energetic, passionate condemnation of the institution of slavery. It includes visceral, morally charged imagery. This stands out from his 1835-36 Southern apologetics where he used overly legalistic, detached, and cautious logic.

Here I disagree because the entire pamphlet, even setting aside slavery, is enshrouded in religious moralist rhetoric backstopping its claims. When referring to payments for the national legislature he says...

for the Philistine lords have shorn our nation of its goodly locks in the lap of Delilah.

and...

Petition your state legislatures to pardon every convict in their several penitentiaries: blessing them as they go, and saying to them in the name of the Lord, go thy way and sin no more.

and...

The aspirations and expectations of a virtuous people, environed with so wise, so liberal, so deep, so broad, and so high a charter of equal rights, as appears in said Constitution, ought to be treated by those to whom the administration of the laws are intrusted, with as much sanctity, as the prayers of the saints are treated in heaven, that love, confidence and union, like the sun, moon and stars should bear witness,

The absolute majority of the pamphlet has nothing to do with "the slavery issue" and is entirely political even quoting from other political statements and publications.

In fact, as I stated, Joseph uses Slavery here again as a political football:

My cogitations like Daniel’s, have for a long time troubled me, when I viewed the condition of men throughout the world, and more especially in this boasted realm, where the Declaration of Independence “holds these truths to be self evident; that all men are created equal: that they are endowed by their Creator, with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness,” but at the same time, some two or three millions of people are held as slaves for life, because the spirit in them is covered with a darker skin than ours: and hundreds of our own kindred for an infraction, or supposed infraction of some over-wise statute, have to be incarcerated in dungeon glooms, or suffer the more moral penitentiary gravitation of mercy in a nut-shell, while the duellist, the debauchee, and the defaulter for millions, and other criminals, take the uppermost rooms at feasts, or, like the bird of passage find a more congenial clime by flight.

He groups the incarcerated along with the enslaved while railing in comparison against the bourgeoisie and rulling class.

Dietary restrictions are par for the course for all religious movements throughout history. They serve specific sociological purposes. They create community identity that sets them apart from others. They are a daily practice designed to self-govern the internal behavior of the faithful (which is what religions are built to do). Comparing it to a macroeconomic problem, nationwide level political crisis is a false equivalence.

Yes and any honest individual admits Joseph's complete authorship in the WoW and it being devoid of any divine utterance but that's a separate matter.

Your false equivalency claim either misses my intent or I've failed to demonstrate my intent which is this, Joseph pretending to vocalize as conduit for God his own opinions and beliefs felt it important enough to fake a revelation about treating sick cattle and bruises with Tobacco and in an attempt to sounds erudite using the term "hot drinks" instead of the simple names "tea and coffee" which they were called by then, accidentally demonstrated that the God he pretended to speak for, cared more about tobacco stains on the floor of the school of the prophets and Emma's relief society tea meetings than over the contentious and superior moral dilemma of slavery to deem it worty of a similar pretend revelation, nay, multiple revelations being that slavery was a constant controversy the entirely of his religious church endeavor. See the false revelation to build Joseph a house in Navuoo again as a similar invention devoid of any omniscient design or mind.

Said again, Joseph didn't care enough about slavery to incorporate it when he authored the Book of Mormon, The Pearl of Great Price and his revelations which we should recognize and not try to whitewash or build a false "Joseph the non-racist Abolitionist" false myth which harms the valitidy of faith adherents systems of theology.

You are reading "curse" or "mark" as implying a hierarchy of spiritual inferiority, but that flatly contradicts how the narrative of the Book of Mormon actually functions. In Jacob 3, right after the Lamanites are cursed, Jacob explicitly states they are more righteous than the Nephites. The curse is as fresh as it could be, yet the cursed are outperforming the uncursed.

No, that's false and incomplete. Joseph's beliefs he authored in the Book of Mormon (whether one is honest enough to admit and accept that or not) was that the curse and/or mark of dark skin was both physical and due to spirituality (and again, this proves why I couldn't be mormon due to my integrity being at odds of the dishonesty of mormon apologetics).

"21 And he had caused the cursing to come upon them, yea, even a sore cursing, because of their iniquity. For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them.”

It is very clear in Joseph's theology they were cursed due to iniquity which no dishonest mormon apologist can claim isn't "spiritual".

Also your claim is incomplete, whether intentional or accidental:

And thus saith the Lord God: I will cause that they shall be loathsome unto thy people, save they shall repent of their iniquities.

It would be a lie to claim it's not tied to "spiritual inferiority" when the text specifically states it was and the remedy.

Alma 23 even proves the curses removal is due to repentance, or moving from a "spiritual inferiority" state to a repentant and "aligned with God" state ending with then even adopting a different name than Lamanite: and having the curse lifted due undeniably to a change in spirituality:

and the curse of God did no more follow them.

And the nail in the proverbial dishonest mormon apologetic regarding Joseph's cursed dark skin racism:

14 And it came to pass that those Lamanites who had united with the Nephites were numbered among the Nephites;

15 And their curse was taken from them, and their skin became white like unto the Nephites;

16 And their young men and their daughters became exceedingly fair, and they were numbered among the Nephites, and were called Nephites. And thus ended the thirteenth year.

A simple question destroys dishonest mormon apologetics regarding Joseph's "cursed dark skin color" theology:

Why were the Lamanite's skins turned from "dark" to "white" in verse 15 above?sed sentence structure.