In 1983, when I was 19, I began my LDS mission in Iquitos, Peru. It's a major city in the Amazon by the river. Early in my tenure there I was sitting in Sacrament meeting when a deacon passed me a note from the ward bishop. It read, in castellano, "Elder, could you give a 10-minute talk after this song?" I barely spoke the language, but soldiered through a halting talk.
What I recall about my mission was how "western" the LDS Church was. The meetings copied what I grew up with. The hymns were the same, and young 19 year olds like myself were frequently asked to provide advice to lay leaders scores older than me.
This was a time, it must be noted, before the Internet or even cable (in Peru). Semiannual general conferences were not provided on TV or radio. An LDS general authority traveling was a bigger deal than it is now, and it was infrequent. Two arrived during my then 18-month mission.
Being considered a "Gospel authority" did not trouble or surprise me. I thought I was there to teach the members. I realize now that attitude was condescending and an example of implicit bias from a still-teen adult whose only trips out of the U.S. had been to Baja California. Nevertheless, I made lifelong friends in Peru, many of whom I now connect with on Facebook. Some live in the U.S.
"Forever Familias: Race, Gender and Indigeneity in Peruvian Mormonism," by Jason Palmer, University of Illinois Press, 2024, is not an easy read. It's a scholarly book, and I wouldn't be suprised if it's used as a textbook in classes.
It does have value as Palmer has painstakingly interviewed Peruvian Latter-day Saints, including those who have immigrated to the United States. It deals with these members attempting to blend the culture and traditions into a U.S.-based faith led by males, most of which are probably conservative Chamber of Commerce types.
I won't go into depth but here are examples of how Peruvian members may differ from their U.S. counterparts. One immigrant interviewed by Palmer had a different perspective on getting a Visa through less than ethical means. Rather than tagging it as a sin, it was considered a miracle of God to be able to enter and live in a place that offers more opportunities.
Another contrast is Peruvian contextualizing the long-held Utah Mormon "pioneer story" to fit their history in Peru, with the high points, low points, tragedy, suffering and blood spilt.
A key fact I learned from Palmer is that South America's role in the Book of Mormon is a topic of study mostly ignored in the West and the church. He notes that a Book of Mormon think tank in South America has been snubbed.
Palmer also interviews members who said they were struggling in their faith, asking God for help, when a knock on the door was the crux, or miracle, that led them to the Gospel. This resonated with me as I met people at the door who told me they had been praying for me. That impressed me greatly and I understand now it underscores the Peruvian belief in fate and miracles.
I disagree with Palmer on some underlying opinions. I don't believe, as he said in an interview, that "The United States, and therefore The Church of Jesus Christ of Latter-day Saints, is a force of destruction and colonization."
But I am encouraged at his assertion -- which I have heard from my Peruvian friends -- that Peruvians believe Peru is more compatible to Mormonism ideals than the U.S. That gives me hope that in today's world, a Sacrament meeting in Iquitos is more influenced by Peru and not the church office building in Salt Lake City.
-- Doug Gibson
