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Notes Acknowledgments 1. Orsi’s reflections on the novelty of his method in the mid-1980s may be found in “Introduction to the Second Edition: Faith and Community in Italian Harlem,” in The Madonna of 115th Street: Faith and Community in Italian Harlem, 1880–1950, 2nd ed. (New Haven, Conn.: Yale University Press, 2002), x–xiii. Introduction. The Kirtland Temple as a Parallel Pilgrimage 1. Karl R. Anderson, interview by author, July 13, 2008, Kirtland, Ohio, typescript. 2. The names for various Mormon groups can be quite similar; a word of explanation is needed for how I describe them.Throughout this study, I use RLDS (the Reorganized Church of Jesus Christ of Latter Day Saints) and Community of Christ synonymously. In 2001, the RLDS church renamed itself Community of Christ.To avoid the notion that members of Community of Christ are the only real members of Christ’s community on Earth, leaders and members often omit the article the in front of Community of Christ. I occasionally follow this convention, too. Historically, Community of Christ/RLDS members have fastidiously avoided describing themselves as “Mormons,” though they have identified themselves as Latter Day Saints (no hyphen). They have also identified themselves as members of “the Restoration movement.” All of these distinctions could potentially confuse readers of this book.Following an emerging scholarly convention,I use the terms “Latter Day Saint churches,”“Restoration churches,” or “Mormon denominations ”to refer to all of the groups descended from Joseph Smith’s church in the 1830s.I use the term “Saints” to refer to all Mormons in the Joseph Smith Jr. era. I reserve the term “Latter-day Saint” and “LDS” for members of the Church of Jesus Christ of Latter-day Saints, the Salt Lake City–based church most commonly associated by scholars with the term Mormon. Finally, I refer to former RLDS members who broke away from the RLDS church in the 1980s as “Restorationists,” following the designation with which 222 Notes to Introduction most members of this emerging religious enclave would use (though some use the term “RLDS” to describe themselves). 3. Comment cards, Kirtland Temple Historic Site Special Collection, Kirtland, Ohio. Hereafter, the Kirtland Temple Historic Site Special Collection will be designated as KTHSSC. Much of the material that I cite from this collection is not catalogued, including the comment cards that I have just cited. 4. Thomas A. Tweed, Our Lady of the Exile: Diasporic Religion at a Cuban Catholic Shrine in Miami (New York: Oxford University Press, 1997), 43. 5. Simon Coleman and John Elsner, eds., Pilgrimage Past and Present in the World Religions (Cambridge, Mass.: Harvard University Press, 1995), 51. 6. I borrow this term from Thomas A. Tweed, Crossing and Dwelling: A Theory of Religion (Cambridge, Mass.: Harvard University Press, 2006), 61. 7. Thomas S. Bremer, Blessed with Tourists:The Borderlands of Religion and Tourism in San Antonio (Chapel Hill: University of North Carolina Press, 2004); Adrian J. Ivakhiv, Claiming Sacred Ground: Pilgrims and Politics at Glastonbury and Sedona (Bloomington: Indiana University Press, 2001); and Thomas A. Tweed, Our Lady of the Exile. 8. Exceptions to this trend include David Chidester and Edward T. Linenthal, eds., American Sacred Space (Bloomington: Indiana University Press, 1995), and Thomas A. Tweed, America’s Church:The National Shrine and Catholic Presence in the Nation’s Capital (New York: Oxford University Press, 2011), 192–227. 9. Simon Coleman,“Pilgrimage to‘England’s Nazareth’:Landscapes of Myth and Memory at Walsingham,” in Intersecting Journeys: The Anthropology of Pilgrimage and Tourism, ed. Ellen Badone and Sharon R. Roseman (Urbana: University of Illinois Press, 2004). 10. Anthon H. Lund, Danish Apostle: The Diaries of Anthon H. Lund, 1890–1921, ed. John P. Hatch (Salt Lake City: Signature Books, 2006), 328. 11. Laurel B. Andrew, The EarlyTemples of the Mormons:The Architecture of the Millennial Kingdom in the American West (Albany: State University of New York Press, 1978), 102. Since the legal title to the temple was broken in many places, Ohio law settled the temple’s ownership through “adverse possession,” meaning that the first group to occupy the temple for twenty-one years was the legal possessor free and clear. By the most conservative estimate by legal scholar Kim Loving, the RLDS church established ownership by 1901. Kim L. Loving, “Ownership of the Kirtland Temple: Legends, Lies, and Misunderstandings,” Journal of Mormon History 30, no. 2 (2004): 73. Until Loving’s research proved otherwise, most RLDS members believed that a decision by an Ohio court...

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