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In 1904, under Theodore Roosevelt’s administration, the architect Daniel Burnham was commissioned to redesign the Mall at Washington, DC. Burnham was inspired by classicism, which refers to the architecture of ancient Greece and Rome. Burnham’s plans included making the Mall “an unobstructed open space” (240) and building the Reflecting Pool and the Lincoln Memorial. Burnham joined the United States Commission of Fine Arts, which was established in 1910 and also included the sculptor Daniel Chester French and the architect Cass Gilbert. French and Gilbert also designed a neoclassical New York Custom House, which replaced the old building Chester Arthur knew.
For the neoclassical Custom House, French allegorically represented America with “a European stepping on a Mayan head” (241) and Vowell deems his allegorical depiction of Africa as “similarly questionable” (242). Vowell points out they are more obscure than their contemporaries, the architect Frank Lloyd Wright and the artist Pablo Picasso. In contrast to French’s neoclassical style depicting the oppression of Indigenous American cultures, Picasso and Wright adapted non-European styles such as those of the Mayans and Africans.
Still, Vowell remarks “with a building as iconic as the Lincoln Memorial, it’s such a given, seems so inevitable, | cannot imagine the Mall without it” (243). Although she agrees with a friend that the memorial seems “fake” and “too perfect” (246), Vowell describes the Lincoln Memorial as her “favorite place in the world and not just in spite of its many stupid flaws”; she appreciates it “partly because of its blankness” (247). Vowell also remarks she is moved by the similarly blank and neoclassical National World War II Memorial.
One day, Vowell learns that a Christian church is holding Easter services on the steps of the Lincoln Memorial. This leads Vowell to reflect on the fact that “Booth shot Lincoln on Good Friday, the day commemorating Christ’s crucifixion” (248). Vowell decides to attend the service. In the sermon, the pastor talks about the film The Passion of the Christ, which depicts Jesus’s torture and crucifixion.
Easter reminds Vowell of her mother’s favorite hymn, “How Great Thou Art.” Vowell reflects, “I can probably trace this whole morbid assassination death trip” (252) to an album owned by her parents, Buddy Starcher’s History Repeats Itself. In it, Starcher pointed out the similarities between the Lincoln and Kennedy assassinations, such as both presidents having a vice president named Johnson. The list of coincidences is long. Vowell adds several of her own, such as “the ridiculous detail about how Booth shot Lincoln in a theater and then escaped to a warehouse, while Oswald shot Kennedy from a warehouse and then made haste to a theater” (253). As a child, Vowell imagined such “coincidences as minor rest stops on the interstate to doomsday” (254) as orchestrated by God. Even though she is an atheist, such coincidences still fascinate her. She believes it is because they let one believe in order in a chaotic universe.
In this final chapter that serves as a conclusion to Assassination Vacation, Vowell does not lay out a traditional conclusion or an overarching theme. Instead, she again shares her personal thoughts while looking at the National Mall, especially the Lincoln Memorial. Even so, her remarks on the Lincoln Memorial reflect The Tension Between Patriotism and History. She presents the Lincoln Memorial as an allegory for the United States itself. Like the United States, the Lincoln Memorial is a place she loves “not just in spite of its many stupid flaws” (247). Vowell genuinely loves the United States and believes in its ideals, but at the same time she fully recognizes “flaws” like the violent treatment of Indigenous peoples, enslavement, and the colonization of the Philippines. The memorial’s blankness could also represent the fact that the history of the United States has not been fully written yet.
Vowell also concludes Assassination Vacation by returning to the allegory between religious pilgrimage and historical tourism as a vital part of Vowell’s understanding of The Shaping of Civic Memory. She highlights the coincidence that Lincoln was assassinated on Easter Sunday, writing, “Booth shot Lincoln on Good Friday, the day commemorating Christ’s crucifixion” (248). It is not just a coincidence for Vowell. It is an obvious and natural example of historical and religious pilgrimages intersecting, embodied in a Christian Easter religious service being held on the National Mall.
Just as religious pilgrimages allow believers to feel closer to the divine, historical tourism helps people feel closer to the past and also to their community, nation, or a common humanity. This is what Vowell means when she writes, “Here I’ve been under the impression that every time | come here to the Lincoln Memorial, I’m cheating death. Because the whole time I stand around reading his speeches, searching his eyes, I feel like I’m bringing Abraham Lincoln back to life” (251, emphasis added). Furthermore, like religion, connecting with history or viewing small coincidences within history helps humans find “momentary relief from the oppression of chaos” (254). In this sense, then, Vowell suggests that civic memory is a means of imposing order and meaning on the complexities of history.



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