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• W4282831003 abstract "In Pioneers in the Attic, Sara M. Patterson uses concepts of place and memory to examine how Latter-day Saints have thought about and identified sacred space. While most of the book looks at the twentieth century and the This Is The Place (TITP) Park, Patterson starts in Independence, Missouri, to demonstrate the importance of the concept of Zion in shaping Latter-day Saint relationships to place. In a 2014 visit to Independence, Patterson saw competing claims to sacred space and how, rather than explain their history as a shift from a Missouri-based Zion to a Utah-based Zion, Latter-day Saints pointed to a different kind of shift in their concept of Zion. Patterson, thus, is interested in these “creative slippages taking place within Mormonism between the literal and metaphorical, text and object, and history and space” (28). Latter-day Saints continue to prioritize memorializing sacred space and providing tactile experiences to remember the past, and yet they also shape these places and experiences to convey metaphorical lessons and theological principles that can be separated from specific locations. In these “creative slippages,” Later-day Saints continue to make theological concepts such as “gathering” and “Zion” relevant by creating new ways to embody these concepts.In the first chapter, Patterson reviews the history of TITP Park and the compromise that Latter-day Saints made to better fit their history into the American narrative of westward expansion. Latter-day Saints were willing to downplay or even forget aspects of persecution in Mormon history so that the story told by TITP Park would show the Latter-day Saint pioneer role in the American imperial project. Thus, Patterson memorializing space is as much a process of forgetting as it is of remembering.The next chapter looks at different efforts to mark the Mormon trail and expands on Mormon studies scholar Michael Madsen's classification of the two phases of this process, namely the early twentieth-century “historical” phase followed by the late twentieth-century “spiritualistic” phase. Patterson argues that these are accurate but incomplete. She contends that the first phase “had an intriguing spiritual layer” as spaces were marked as sacred, and that Latter-day Saints during the second phase shaped these sites around the spatial and physical experiences of the visitors. Additionally, she examines these sites as a “lineal temple,” looking at the ways that Latter-day Saints made these sites sacred. Next, Patterson looks at the Eyes Westward statue in TITP Park and at the “Smithification of the American West,” meaning the process by which Utah Mormons came to maintain that Joseph Smith's plan had always been to end up in the Rocky Mountain West (82). This process shaped the “material memory” along the trail, as sites and monuments were crafted in such a way to invite visitors to this conclusion. She also looks at the Community of Christ and the tensions between the historical narratives presented by the two churches.The next two chapters look at certain pioneer stories and the way they have been used in Mormon memory. First, Patterson examines how Latter-day Saints have remembered, memorialized, and made sense of Martin's Cove, and explains the theology of suffering that came to be used in understanding the events there. Additionally, she looks at how ownership of this space has been contested by different groups, and how Latter-day Saints, with their theology of suffering, came to view it as sacred. The next chapter reviews the story of Bodil Mortensen, a young girl who died in the Willie handcart company, and how the Riverton Stake “rescued” her and others who died along the Mormon trail by finding their stories and providing temple ordinances for them (142).Next, Patterson shows how the pioneer experience has been physicalized through the sesquicentennial reenactment of the original pioneer trek and through local treks that commemorate the pioneers. By examining the reminiscences of participants in these treks, Patterson shows how the purpose was to create a “traveling Zion,” which fostered spirituality by binding communities with common material experiences. Youth were often expected to learn specific lessons from trek, including how to recognize and articulate feelings of the spirit.Patterson ends with the Mountain Meadows Massacre Grave Site Memorial and analyzes the remorse and anxiety expressed by the site. She shows how the LDS Church has tried to both convey regret for the massacre while maintaining their lack of responsibility for the event. She compares this to other public apologies given for historical events and argues that integral to the process of creating collective memory “is the role of forgetting” (209). Tensions over the narrative intersected with tensions over control of the space, but ultimately the LDS Church was willing to make some compromises with groups with competing narratives.Much of this book is about the tension in Latter-day Saint identity between being accepted into American historical narratives and maintaining a unique Mormon history and identity, a common theme for twentieth-century Mormon historical scholarship. Patterson adds to that scholarship by showing how that tension has shaped collective memories of Mormon pioneers. At times, Latter-day Saints have compromised their own historical narrative to be accepted into more general narratives of the American West, but in some cases, they have fought to maintain control over specific narratives and places.There are at least two reasons this book is relevant and important for the current moment. First, with the LDS Church's increased emphasis on historical transparency, Latter-day Saints in the twenty-first century have had to wrestle with control over historical narratives that are critical to Mormon identity. Patterson suggests, “now more secure in their claim to their identity as Americans, perhaps Mormons can start to acknowledge the tensions in their own collective memory” (236). Second, in recent years, the LDS Church has tried to emphasize global church history and identity. However, the stories of pioneers are an example of how Mormon culture and identity continues to be centered in Utah and America, despite the “creative slippages” that Patterson identifies. Will the LDS Church experience new tensions and perhaps new “creative slippages” in the process of recognizing and integrating global histories and narratives? That is the challenge Patterson leaves us to grapple with in the years ahead." @default.
• W4282831003 created "2022-06-15" @default.
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• W4282831003 date "2022-07-01" @default.
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• W4282831003 title "Pioneers in the Attic: Place and Memory along the Mormon Trail" @default.
• W4282831003 doi "https://doi.org/10.5406/24736031.48.3.16" @default.
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