Refuge: An Unnatural History of Family and Place

Last updated
Refuge: An Unnatural History of Family and Place
Refuge (Terry Tempest Williams book).jpg
Author Terry Tempest Williams
Genre Creative nonfiction
PublisherPantheon Books
Publication date
1991
Pages304 pp.
ISBN 978-0-679-40516-0

Refuge: An Unnatural History of Family and Place is a book-length essay by environmentalist Terry Tempest Williams. This book explores the relationship between the natural and unnatural along with condemning the American government for testing nuclear weapons in the West. Williams uses components of nature such as the flooding of the Great Salt Lake and the resulting dwindling populations of birds at Bear River Migratory Bird Refuge to illustrate the importance of nature preservation, acceptance of change, and the impact of human intervention on the natural world. [1] [2]

Contents

Themes

Williams's many themes in Refuge revolve around humans, nature, and other natural and unnatural phenomena, such as cancer and death. Some themes are evident in her narrative, while other themes require some critical thinking to discover. Themes that can be found in her book include:

Synopsis

Terry Tempest Williams, the author, who narrates the book, will be referred to as "Terry" in the synopsis.

Pages 1-80

Terry Tempest Williams opens up the book by talking about nature. The Great Salt Lake, the burrowing owl refuge, climate change, everything. She begins the story with a distinct focus on nature. She has an unparalleled connection with nature. She feels a close personal tie to the Great Salt Lake, with the animals in the Salt desert area, but most specifically with the burrowing owls. This connection goes back to her days as a child, bird watching with her grandmother and spending carefree days on bus tours, or just simply at the refuge. Williams goes on to explain how every woman in her family, blood related and not, have all been afflicted with breast cancer. The women have had very serious cases, almost always requiring a mastectomy. And while the cancer only manifests itself in the women, it affects the entire family. This book focuses on Terry's mother, Diane's, cancer relapses, and she is faced with a bout of ovarian cancer. At first, she almost refuses any treatment, citing that she would rather live her life naturally, rather than deal with the pain and suffering of chemotherapy and radiation treatment which are not guaranteed to cure her. However, after some deliberation, she agrees to go through with eleven month chemotherapy. Meanwhile, the Great Salt Lake is getting increasingly uncontrollable, so the government comes up with five separate options of how to keep the lake in check. Diane's treatment appeared to have gone well, and the doctor happily informs them that all seems well. However, he was wrong, and there was some cancer which appeared to remain. This would require an extra six weeks of radiation treatment.

Pages 80-130

The levels of the lake continue to sink, and a new character named Alan Sandoval is introduced to the story. Tamra is a cancer patient that Diane exchanges letters with as they deal with the physical and emotional effects of their cancer diagnoses and treatments. Terry discusses the importance of communicating through letters. During this exchange of letters, Terry and Brooke are in walking the salt flats in Nevada, while her parents are in Switzerland. Later, when the eastern shore of the Great Salt Lake is frozen, Terry takes her mother to the Bird Refuge for the first time, which was a very new experience for her. Later, Tamra sends a letter of thanks towards Diane while explaining her own adversities she faced battling her brain tumor. Tamra passes away, and Terry is therefore forced to seriously think about how much time she and her mother have together. Terry discusses the meaning of lists in her life and creates a comparison between her everyday life and bird watching.

Terry had to go to the hospital and have a small cyst removed from her right breast, which forces her to question if she will follow on her mother's path of cancer. She explains how seeing her mothers and grandmothers experiences with cancer affect her. Tempest then discusses the United Order (a community that the Mormon prophet Brigham Young created). There are particular aspects of this community relating to economic and governmental choices that are different from most. This ideal society incorporates personal choice of specialty and a cooperative, Mormon lifestyle. Terry and Diane continue to exchange Mormon stories during their time at the Refuge.

Terry, Diane and Mimi had their astrology done and they discussed their charts during a picnic by the Great Salt Lake. Amidst the sun, they discuss their relationship with birds and Tempest creates a metaphor of identity. On page 119 Terry asks “How do you find refuge in change?” Terry and Diane encounter so much change amidst Diane's sickness and the changing lake levels, with Mimi's answer as: “You just go with it.” So far in the readings there has been change after change, and we see the women yearning for refuges amidst these changes. Later, Terry and her mother attend Tamra's funeral and when they return the atmosphere along the Lake is very different because of the snowstorm. Later, they all celebrate Thanksgiving in a log cabin in the woods in Utah. Invited by Terry's Aunt and Uncle Rich and Ruth, the large family has their first holiday together after Diane's cancer treatment.

Pages 130-170

Terry is fighting with her mother's cancer. The Bird Refuge is also continuing to flood and the government is trying to find a way to pump the flooding water so it doesn’t destroy and take over more of the land than it already has. Terry's mother, in the beginning, is coping well with cancer and is even starting to believe that cancer is her solitude and her refuge. But as her results start to get worse, so does the flooding of the Bird Refuge. Is nature directly related and dependent on an outside factor? On page 161, Terry's mother successful returns to surgery. Terry and the rest of the family begin to shows evidence of hope that she will survive this disease. Terry's mother then states, “Just let me live so I can die.. to keep hoping for life in the midst of letting go is robbing me of the moment I am in now.”

Pages 200-275

Christmas time signifies the last time the Williams’ family will all be together for a reason they would have under normal circumstances. At New Year's, the family discusses funeral arrangements and the family passes a sleepless night. Terry continues to try to lift her mother's spirits, dressing in bright, gregarious outfits each day to give her something to think about other than her ever-weakening spirit. The tension in the house grows as Dr. Smith shows them how to give Diane morphine, and her father snaps. He yells at Terry, telling her he doesn’t want to “deal with” his wife anymore: Terry can go home and leave the house that has become a hospital, but he can’t. Terry asks her mother if she and her husband should have a child, and she says that raising a child is the most beautiful part of life. Terry, on the other hand, doesn’t want to lose her solitude and remains ambivalent. She resolves to follow her feelings, a common theme of the book. Terry's father comes home one day to a swarm of cars in the driveway, and he is infuriated once again. His emotions are the most evident, as he is not afraid to let loose. He shouts and tells everyone—mostly close relatives—to leave, even as Diane's morphine pump beeps to signal an emergency. They untangle the tubes and Diane is fine, but this was the last experience we see of the family with their mother alive. As the mortician tries to prepares Diane's body for the funeral, Terry has to remove the makeup from her mother's face repeatedly. This is important because it signifies Terry's love of what is pure and natural, not what others feel like they can do to improve it.

Terry goes for a walk in the woods with her husband, and falls, leaving a gash on her forehead. She considers it being marked by the desert, and sees it as a growing process, or a transformation, similar to ancient cultures participating in scarification rituals to denote change. Perhaps this could be a point in Terry's life where things begin to change for her. Alas, we soon hear that her grandmother, Mimi, has been diagnosed with cancer by the same Dr. Smith in the same hospital. Mimi takes the stance that she won’t fight the cancer, having learned from Diane, she will just go with it. Meanwhile, the Utah government is busy doing the opposite: instead of letting the Great Salt Lake rise on its own, they have “succeeded” in harnessing the lake through an intricate pumping plan costing a billion dollars. Visiting Oregon, Terry comes upon many of the birds that were displaced by the projects around the Great Salt Lake. Wetlands like the one in Oregon are refuges for these birds, just like the Great Salt Lake and her mother had been Terry's refuges.

Page 275-End

Birds in flight during the summer at Bear River Migratory Bird Refuge. In flight.gif
Birds in flight during the summer at Bear River Migratory Bird Refuge.

The flood is over, and the Bird Refuge is clear for the first time in seven years. The U.S. Fish and Wildlife Service grants $23 million to the Bear River Migratory Bird Refuge so that it may be properly restored. Brooke and Terry go out in a canoe on the Half-Moon Bay. While riding in the canoe, Terry is reminded of a trip she took to Mexico during the Spanish holiday, El Día de los Muertos, also known as “Day of the Dead.” While on this trip, Terry meets a man in the village of Tepoztlán. This man asks Terry what she wants from her dead. He then directs her to a small adobe with a turquoise door and says that if she is meant to find the door, she will. Terry finds the turquoise door and once she enters as well as white pews, and an altar with thirteen candles. Here, there are people praying out loud with a woman who is kneeling at the altar. These people are most likely locals of the area, and they have come to the adobe in honor of the Spanish holiday, El Día de los Muertos. While here, these people are able to experience a sort of spiritual connection with their dead. Terry states that she was also able to experience this spiritual connection. Afterwards, Terry ventures out into the streets of the village and experiences the village's festivities for El Día de los Muertos. Here, Terry meets a woman who tells her of her dead family members.

Terry continues to discuss her family's history of cancer and how as a group of people, it is traditionally uncommon for Mormons. In this section, Terry shares a recurring dream with her father. In her dream, she sees a flash of light in the desert. She learns from her father that when she was young, she witnessed a test bomb explosion. This knowledge allows Terry to then contemplate the medical histories of people who live in the area. She discusses many people who suffered from different types of cancer and died years later. Williams writes, “It was at this moment that I realized the deceit I had been living under.” Terry goes on to discuss how the government did not do anything to put an end to the bomb testing when all the while, the government was aware of the potential deadly effects that the bombs could have on humans. In the Mormon religion, Terry was taught as a child by her mother to not ask questions that would “rock the boat.” Now, Terry feels that abiding by the traditions and rules of her Mormon religion is no longer possible. Williams writes, “Tolerating blind obedience in the name of patriotism or religion ultimately takes our lives.” Terry now knows that she must question everything despite what her religion's values may encourage or what those around her believe.

The closing chapter of this book is a widely anthologized piece called "The Clan of the One-Breasted Women." Told in a dream-like style, this chapter describes a feminist protest at the Nevada nuclear test site. Women from all over the world are gathered in the desert speaking of change and dancing around a bonfire. The women are gathered here because they are mothers marching to claim the desert in honor of their children. Soldiers surround and arrest them. Williams calls her actions, “an act of civil disobedience.” She acted to honor the women who have suffered from the deadly effects of nuclear testing. The chapter concludes with Terry and the other arrested women being left alone in the desert. Yet instead of feeling stranded, they are at home in nature.

Related Research Articles

<span class="mw-page-title-main">Angel Moroni</span> Angel in Mormonism who visited Joseph Smith

The Angel Moroni is an angel whom Joseph Smith, founder of the Latter Day Saint movement, reported as having visited him on numerous occasions, beginning on September 21, 1823. According to Smith, the angel Moroni was the guardian of the golden plates buried near his home in western New York, which Latter Day Saints believe were the source of the Book of Mormon. An important figure in the theology of the Latter Day Saint movement, Moroni is featured prominently in its architecture and art. Besides Smith, the Three Witnesses and several other witnesses also reported that they saw Moroni in visions in 1829.

<span class="mw-page-title-main">Heavenly Mother (Mormonism)</span> Mormon deity

In the Latter Day Saint movement, the Heavenly Mother, also known as the Mother in Heaven, is the mother of human spirits and the wife of God the Father. Collectively Heavenly Mother and Father are called Heavenly Parents. Those who accept the Mother in Heaven doctrine trace its origins to Joseph Smith, founder of the Latter Day Saint movement. The doctrine became more widely known after Smith's death in 1844.

<span class="mw-page-title-main">Eliza R. Snow</span> American religious leader and poet

Eliza Roxcy Snow was one of the most celebrated Latter Day Saint women of the nineteenth century. A renowned poet, she chronicled history, celebrated nature and relationships, and expounded scripture and doctrine. Snow was married to Joseph Smith as a plural wife and was openly a plural wife of Brigham Young after Smith's death. Snow was the second general president of the Relief Society of the Church of Jesus Christ of Latter-day Saints, which she reestablished in Utah Territory in 1866. She was also the sister of Lorenzo Snow, the church's fifth president.

The status of women in Mormonism has been a source of public debate since before the death of Joseph Smith in 1844. Various denominations within the Latter Day Saint movement have taken different paths on the subject of women and their role in the church and in society. Views range from the full equal status and ordination of women to the priesthood, as practiced by the Community of Christ, to a patriarchal system practiced by the Church of Jesus Christ of Latter-day Saints, to the ultra-patriarchal plural marriage system practiced by the Fundamentalist Church of Jesus Christ of Latter-Day Saints and other Mormon fundamentalist groups.

Lavina Fielding Anderson was a Latter-day Saint scholar, writer, editor, and feminist. Anderson held a PhD in English from the University of Washington.

<span class="mw-page-title-main">Zina D. H. Young</span> American social activist and religious leader (1821–1901)

Zina Diantha Huntington Young was an American social activist and religious leader who served as the third general president of the Relief Society of the Church of Jesus Christ of Latter-day Saints from 1888 until her death. She practiced polyandry as the wife of Joseph Smith, and later Brigham Young, each of whom she married while she was still married to her first husband, Henry Jacobs. She is among the most well-documented healers in LDS Church history, at one point performing hundreds of washing, anointing, and sealing healing rituals every year. Young was also known for speaking in tongues and prophesying. She learned midwifery as a young girl and later made contributions to the healthcare industry in Utah Territory, including assisting in the organization of the Deseret Hospital and establishing a nursing school. Young was also involved in the women's suffrage movement, attending the National Woman Suffrage Association and serving as the vice president of the Utah chapter of the National Council of Women.

<span class="mw-page-title-main">Bear River Migratory Bird Refuge</span> United States National Wildlife Refuge in Utah

Bear River Migratory Bird Refuge is a 74,000-acre (299 km2) National Wildlife Refuge in Utah, established in 1928. The refuge is part of a national system of fee ownership lands purchased from willing sellers, mostly private property owners.

Terry Tempest Williams, is an American writer, educator, conservationist, and activist. Williams' writing is rooted in the American West and has been significantly influenced by the arid landscape of Utah. Her work focuses on social and environmental justice ranging from issues of ecology and the protection of public lands and wildness, to women's health, to exploring humanity's relationship to culture and nature. She writes in the genre of creative nonfiction and the lyrical essay.

Sexuality has a prominent role within the theology of the Church of Jesus Christ of Latter-day Saints, which teaches that gender is defined in the premortal existence, and that part of the purpose of mortal life is for men and women to be sealed together, forming bonds that allow them to progress eternally together in the afterlife. It also teaches that sexual relations within the framework of opposite-sex marriage are healthy, necessary, and ordained of God.

<span class="mw-page-title-main">Louise Y. Robison</span>

Sarah Louisa Yates Robison was the seventh Relief Society General President of the Church of Jesus Christ of Latter-day Saints from 1928 to 1939.

<span class="mw-page-title-main">Ellis Reynolds Shipp</span> American physician

Ellis Reynolds Shipp MD was an American doctor and one of the first female doctors in Utah. She founded the School of Nursing and Obstetrics in 1879, and was on the board of the Deseret Hospital Association. In her 50-year medical career, she led the School of Nursing and Obstetrics to train more than 500 women as licensed midwives.

<span class="mw-page-title-main">Julina Lambson Smith</span>

Julina Lambson Smith was a leader in the Church of Jesus Christ of Latter-day Saints. From 1910 to 1921 she was a member of the General Presidency of the Relief Society. The second wife of Joseph F. Smith and the mother of Joseph Fielding Smith, she is the only woman in the history of the LDS Church to have been the wife of a President of the Church and the mother of another church president. She worked as a midwife in the Mormon community and delivered over 1,000 babies.

<span class="mw-page-title-main">Kate Kelly (feminist)</span> American feminist (born October 29, 1980)

Kathleen Marie Kelly is an American activist, human rights lawyer, and Mormon feminist who founded Ordain Women, an organization advocating for the ordination of women to the priesthood in the Church of Jesus Christ of Latter-day Saints. Kelly was excommunicated from the church in 2014. She is also a nationally known advocate for ratification of the Equal Rights Amendment (ERA) and abortion access.

Mormon feminism is a feminist religious social movement concerned with the role of women within Mormonism. Mormon feminists commonly advocate for a more significant recognition of Heavenly Mother, the ordination of women, gender equality, and social justice grounded in Mormon theology and history. Mormon feminism advocates for more representation and presence of women as well as more leadership roles for women within the hierarchical structure of the church. It also promotes fostering healthy cultural attitudes concerning women and girls.

Although the historical record is often scarce, evidence points to LGBT individuals having existed in the Mormon community since its beginnings, and estimates of the number of LGBT former and current Mormons range from 4 to 10% of the total membership of the LDS Church. However, it wasn't until the late 1950s that top LDS leaders began regularly discussing LGBT people in public addresses. Since the 1970s a greater number of LGBT individuals with Mormon connections have received media coverage.

<span class="mw-page-title-main">Gender minorities and the Church of Jesus Christ of Latter-day Saints</span>

Transgender people and other gender minorities currently face membership restrictions in access to priesthood and temple rites in the Church of Jesus Christ of Latter-day Saints —Mormonism's largest denomination. Church leaders have taught gender roles as an important part of their doctrine since its founding. Only recently have they begun directly addressing gender diversity and the experiences of transgender, non-binary, intersex, and other gender minorities whose gender identity and expression differ from the cisgender majority.

This is a timeline of LGBT Mormon history in the 19th century, part of a series of timelines consisting of events, publications, and speeches about LGBTQ+ individuals, topics around sexual orientation and gender minorities, and the community of members of the Church of Jesus Christ of Latter-day Saints. Although the historical record is often scarce, evidence points to queer individuals having existed in the Mormon community since its beginnings. However, top LDS leaders only started regularly addressing queer topics in public in the late 1950s. Since 1970, the LDS Church has had at least one official publication or speech from a high-ranking leader referencing LGBT topics every year, and a greater number of LGBT Mormon and former Mormon individuals have received media coverage.

This is a timeline of LGBT Mormon history in the first half of the 20th century, part of a series of timelines consisting of events, publications, and speeches about LGBTQ+ individuals, topics around sexual orientation and gender minorities, and the community of members of the Church of Jesus Christ of Latter-day Saints. Although the historical record is often scarce, evidence points to queer individuals having existed in the Mormon community since its beginnings. However, top LDS leaders only started regularly addressing queer topics in public in the late 1950s. Since 1970, the LDS Church has had at least one official publication or speech from a high-ranking leader referencing LGBT topics every year, and a greater number of LGBT Mormon and former Mormon individuals have received media coverage.

<span class="mw-page-title-main">Zina Young Card</span> American religious leader and activist

Zina Presendia Young Williams Card was an American religious leader and women's rights activist. A daughter of Brigham Young, the second president of the Church of Jesus Christ of Latter-day Saints, she was the first "Dean of Women" at Brigham Young Academy (BYA) in Provo, Utah. She fought on a national level for women's suffrage and the right to practice plural marriage. After moving to a new Mormon settlement at Cardston, Alberta, Canada, she became a major civic and religious leader of the community.

Phyllis Barber is a writer of fiction and non-fiction, often set in the Western United States. She was raised in Boulder City, Nevada and Las Vegas as a member of the Church of Jesus Christ of Latter-day Saints. She studied piano at Brigham Young University and moved to Palo Alto, California where her husband studied law at Stanford. There Barber finished her degree in piano at San Jose State College in 1967, and taught and performed piano in California. She studied creative writing at the University of Utah and received an MFA in writing from Vermont College in 1984. She started her writing career by publishing short stories in journals and magazines in the 1980s.

References

  1. Kircher, Cassandra (1998). "Rethinking Dichotomies in Terry Tempest Williams's Refuge". Ecofeminist Literary Criticism: Theory, Interpretation, Pedagogy. Urbana: University of Illinois Press. pp. 158–170. ISBN   978-0-252-06708-2.
  2. Riley, Jeannette E. (June 2003). "Finding One's Place in the "Family of Things": Terry Tempest Williams and a Geography of Self". Women's Studies. 32 (5): 585–602. doi:10.1080/00497870390207121. S2CID   144897490.