Not so. For instance, see
this talk by Dallin Oaks. Here’s a relevant quote.
For me, this obvious insight goes back over forty years to the first class I took in the Book of Mormon at BYU. The class was titled, somewhat boldly, the “Archaeology of the Book of Mormon.” In retrospect, I think it should have been labelled something like “An Anthropologist Looks at a Few Subjects of Interest to Readers of the Book of Mormon.” Here I was introduced to the idea that the Book of Mormon is not a history of all of the people who have lived on the continents of North and South America in all ages of the earth. Up to that time, I had assumed that it was. If that were the claim of the Book of Mormon, any piece of historical, archaeological, or linguistic evidence to the contrary would weigh in against the Book of Mormon, and those who rely exclusively on scholarship would have a promising position to argue.
In contrast, if the Book of Mormon only purports to be an account of a few peoples who inhabited a portion of the Americas during a few millennia in the past, the burden of argument changes drastically. It is no longer a question of all versus none; it is a question of some versus none. In other words, in the circumstance I describe, the opponents of historicity must prove that the Book of Mormon has no historical validity for any peoples who lived in the Americas in a particular time frame, a notoriously difficult exercise. You do not prevail on that proposition by proving that a particular eskimo culture represents migrations from Asia. The opponents of the historicity of the Book of Mormon must prove that the people whose religious life it records did not live anywhere in the Americas.