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Not Now. Visitor Posts. Et Tu Brute. Information about Page Insights Data. Thus, while individual Mormons may construct their own paths through Mormon heritage, and feel personal feelings whilst on them, they are highly likely to experience these places, events and objects in a hegemonic, culturally constructed way. The effect of seeing for oneself also applied in the case of this informant to other experiences i. These things ranged from the fact that the road is laid out on the original grid system worked out during the presidency of Brigham Young, to seeing the current president of the Church in person.
She told me: On a lot of postcards I sort of wrote on the back of it that the Church is true, the gospel is true. Because that made you feel like that, that made you feel so good, you know, while you were there. A similar sentiment was expressed to me on two occasions when I discussed my future fieldwork with informants in Manchester, England. In the first I was deliberating over whether to go on a visit to the temple with some of the women in my ward. This would involve at the time, before the Preston Temple was completed a long drive from Manchester to Surrey, and as I would not be able to go in I was not sure how useful it would be to me.
The second was when I was talking about going to Salt Lake City. The museum is housed on three levels. A number of media are used in this exhibition: video presentations, touch sensitive screens, reconstructions e.
Nauvoo Temple, a covered wagon , models e. There are also some portraits of important leaders not presidents , and of the current Quorum of Twelve and First Presidency. Also on the first floor was a room containing Native American art, together with an exegesis stating that Native Americans have a special relationship with Mormons because they are the descendants of the Book of Mormon peoples.
She quizzed them about the story attached to it. Did they remember why it was important? Two teenagers had a similar reaction to the page of the original Book of Mormon manuscript.
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Like the Book of Mormon, which sacralizes American history cf. Bracht and the Doctrine and Covenants, which sacralizes places in the American landscape, encounters with these various physical emblems allow sacred feeling in the individual. Legacy—feeling and spirituality As we saw earlier regarding both the testimony and the temple, certain feelings are considered important evidence of the presence of the spirit. When a lot of people cry in a testimony meeting it is often pronounced a very spiritual meeting. This feature film tells the story of a pioneer family, centring on a young woman called Eliza, her brother Johnny and her husband David.
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It also features events of healing and other prayers being answered, including one incident where Eliza is healed by the Prophet Joseph Smith himself. But such sentimentality, as we saw earlier, is often considered to be the feeling of the spirit. Contrast my cynicism with the recollections of one of my informants concerning the same film. I think nearly everybody came out of there in tears.
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For this woman, watching Legacy was not merely an emotional experience, it was a spiritual one. While non-Mormons such as myself experience Legacy as overly sentimental and contrived, Mormons such as my informant, who inhabit correctly taught bodies which contain memories of previous experiences, find them testimony-building and spiritual.
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I have argued that a significant way in which this is accomplished is through embodied memories of other religious moments. Although to some extent the paper is also about history, it is not making an argument about how social memories construct history, but about how embodied memories are important in giving rise to religious feelings. In each of these, the sacredness and Mormonness of the experience depends, as does, for example, the healing described by Csordas 20 , on the recapitulation of a repertoire acquired from their own experience and from reports of participants in similar events.
It also receives historical consideration in the Mormon context, in, for example, Harrison Any individual without the gift of the Holy Ghost can still feel his influence. While he is clearly able to experience these in a counter-hegemonic manner, his experiences too are influenced by the existence of these hegemonic discourses.
He was with Joseph Smith in jail when he was shot. The story goes that he was also shot, but that his life was saved because the bullet aimed at his heart was deflected by his pocket watch. Thousands of Anglo-Catholics descend upon the picturesque village, exploring its sacred sites as well as its tea shops and pubs. A few Anglicans have even half jokingly told me that they regard the regular presence of the protesters as constituting a kind of Protestant pilgrimage in its own right. I shall be juxtaposing Anglo-and Roman Catholic pilgrimage to Walsingham with forms of travel carried out by Christians who are even more aggressively evangelical than those turning up to attack the National Day.
My initial aim in examining these two Christian constituencies is partly, and unsurprisingly, to show how they reveal significantly different attitudes towards ritual, time and materiality. However, I also want to show how they are united in their focus on movement itself as a marked activity, as a cultural performance that incorporates performative action. After all, the latter is about much more than the sacralization of relics or images, and if we focus on its sometimes metaphorical, but sometimes literal, evocation of mobility, it emerges as an immensely resonant aspect of Protestant as well as Catholic thought and practice.
Eickelman and Piscatori b. The two constituencies I examine can, therefore, be seen as providing significantly divergent ways of negotiating the relationship between macro-processes associated with the political economy of travel and micro-level forms of actual physical mobility. Indeed, what is occurring in both the English and the Swedish pilgrim groups is, in part, a complex reconstitution of home, involving the staging of familiar ritual action in carefully chosen temporal and spatial arenas.
I also adapt an argument developed by Thomas Csordas a; ; cf. Coleman and Collins in his work on Catholic charismatics. However, what I want to leave flexible is any claim about the extent to which the Christians I examine consciously deconstruct the boundaries between pilgrimage and other aspects of their religious lives.
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As we shall see, for much of the time believers assert that they are going on journeys that are special, while simultaneously perceiving the behavioural and theological overlaps between the trip and other aspects of life to be of vital significance. Setting the scenes Walsingham is one of the premier pilgrimage sites in Britain. The village and its environs contain an Anglican and a Roman Catholic shrine, and both denominations have set up dedicated offices to cater for the many visitors who come in the spring, summer and early autumn.
Perhaps a quarter of a million pilgrims come each year Williams vii , though the contemporary popularity of the place masks a fragmented history that is not entirely erased in the present. The Virgin took Richeldis in spirit to Nazareth and showed her the House of the Annunciation, while also demanding that an exact copy of this house be built in Norfolk.
With the destruction of the shrine, pilgrimage activity all but stopped for over three centuries. In a wealthy benefactress, Charlotte Boyd, became interested in the ruined site of the original shrine. The chapel had provided the last stop for medieval pilgrims before they arrived at the shrine, and it, rather than the ruins at Walsingham, became the site of the first official Roman Catholic pilgrimage since the Reformation.
Since then, the shrine at Houghton-le-Dale has continued to develop, a Chapel of the Holy Ghost being consecrated in and a large, barn-like Chapel of Reconciliation in In , Patten obtained land in the village bought privately by a benefactor. Here, he built his own replica of the Holy House as well as a surrounding church, and also claimed to have found a holy well associated with the original shrine.
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Patten also decorated the walls of the house with stones taken from the monasteries dissolved by Henry VIII, implying that the fabric of medieval Catholicism could literally be reconstructed and unified in his new building. Early relations between Anglo-and Roman Catholics were strained. Both, after all, were constructing pilgrimage traditions that were consciously national in their appeal.
Both drew on a liturgical vocabulary involving embodied engagement with sacralized landscape through processions and stations of the cross, behind which could also be discerned reflections on such somatically related theological themes as Annunciation, Incarnation and sacrifice. Patten encouraged cells devoted to Walsingham to be set up around the country and abroad, while from the Roman Catholic shrine boasted crosses taken to the site from various parts of the United Kingdom.
In both cases, distinct identity in the present was being legitimated with reference to a somewhat idealizing medievalism, which asserted the possibility of reviving, even reincarnating, the past through contemporary forms of worship.