Trouble in Zion Poster

Kenny Ballantine is in the process of producing a documentary called Trouble in Zion.  The documentary discusses the events leading up to the 1838 Mormon War in Missouri.  It highlights the Extermination Order and Haun’s Mill Massacre, as well as events leading up to these terrible events.  Kenny showed a pre-release version of the film at the Mormon History Association in Independence, Missouri in May, and he is also showing the film at Sunstone here in Salt Lake City in August.  I really enjoyed the film, and highly recommend it.  I thought Kenny was pretty even-handed, and had experts discuss reactions by both Mormons and non-Mormons which escalated the violence.

Following the presentation at the MHA Conference, Ballentine explained that he didn’t want his documentary to look like a Ken Burns documentary.  A fan of comic books, Kenny found a comic book illustrator to show scenes depicting the conflict.  It took me a while to get used to the comic book art, but it is starting to grow on me.  Kenny was kind enough to give me an advanced copy, and I would like to offer some of my impressions about the film and the conflict.  I hope he stops by to answer questions too!

I was really impressed with the lineup of experts Kenny interviewed.  The most famous people include Richard Bushman, LDS assistant historian Richard Turley, CoC Apostle Andrew Bolton, Washington State University Religion and Sociology professor Armand Mauss, and BYU Church History professor Alex Baugh, among an impressive list of guests.  He outlined a series of events leading up to the Hauns Mill Massacre and the Extermination Order.  Here are some of the key events:

• July 20, 1833.  Bishop Partridge is told to leave Jackson County immediately.  He refuses and is tarred and feathered.  Three days later, he signs an agreement to leave the county.  Ballentine doesn’t really address the reasons why the Missourians were upset at the Mormons, though he does mention that the first Missourians wanted slavery to be legal, while the Mormons from the North were generally against slavery.  WW Phelps published an article in the Evening and Morning Star that Mormons wanted to welcome people of all color.  This is the reason the Missourians were upset, which is why they attacked Bishop Partridge, and destroyed the Mormon printing press.  (Joseph was living in Kirtland at this time.)
• July 4, 1838.  Rigdon issued another fiery patriotic sermon (following his “Salt Sermon”) stating that the Mormons and Missourians would wage a “war of extermination…one party or the other”.  It seems the subsequent Extermination Order by Governor Boggs wasn’t quite what Rigdon had in mind.
• Aug 6, 1838 – Mormons in Daviess County were prevented from voting.  The Whig candidate said Mormons were only supposed to live in Caldwell County and should be ineligible to vote.  He was concerned that Mormons would vote for the Democratic Candidate, because Mormons were overwhelming Democrats back then.  A big brawl broke out that has often been called a “battle”.  There were exaggerated rumors that Mormons were killed.
• Aug 19, 1838 – Mormons were expelled from DeWitt, in Daviess County.  Following the election, Missourians decided to expel Mormons.
• Oct 18, 1838 – The Mormons decide to retaliate.  Known as the Daviess Expedition, a group of Danites (a secret Mormon militia group) led an effort to expel Missourians from Gallatin, Millport and Grindstone Fork.   Mormons plundered the property and burned the stores and houses to the ground.
• Oct 24, 1838 – The Battle of Crooked River.  Mormons attack and scatter the Missouri Militia.  Many of the Missouri Militia erroneously believe all others are killed.  Only 1 Missourian was killed, but LDS Apostle David Patten (known as “Captain FearNot”), Danite leader Gideon Carter were both killed; 9 other Mormons were wounded.
• Oct 27, 1838 – Governor Lilburn Boggs issues the Extermination Order; “the Mormons must be treated as enemies, and must be exterminated or driven from the State if necessary for the public peace…”
• October 30, 1838 – The Hauns Mill Massacre; 18 Mormons are killed, ranging in age from 10-year old Sardius Smith, to 62 year old Thomas McBride.  I would like to quote directly from the film.

“On October 30, 1838, a large group of armed Missourians marched on the small and peaceful Mormon settlement known as Haun’s Mill, primarily in retribution for the Mormon gutting of Daviess County.

…

Amanda [Barnes Smith]’s two little boys, Sardius and Alma had followed their father into the blacksmith shop.  The men had hoped to use the shop like a fortress in the event of an attack.  Instead, it quickly proved to be a death trap.  Seeing no other alternative, the men made a desperate dash for the woods, nearly all of them being gunned down in the process.  Many of the attackers looted, humiliated, and brutalized the wounded and dying.  The oldest victim was 62 year old Thomas McBride who after surrendering his weapon was hacked to death with a corn knife.  And the youngest was 10 year old Sardius Smith.  An enraged Missourian leveled his gun against the small boy’s head, and after proclaiming that ‘nits become lice” pulled the trigger.

Amanda found her husband and 10 year old son Sardius dead, and her 6 year old son’s hip was “all shot to pieces.”Apostle Andrew Bolton of the Community of Christ said,

“Hauns Mill was a tragedy:  17 boys and men are killed and another one dies later from his wounds.  Hauns Mill was a peaceful settlement of Mormons: 15 miles from the main group in Far West, but therefore isolated and vulnerable in the sectarian war that was erupting around them.  Two days before the massacre they reiterated their commitment to live in peace with their neighbors.  This was a genuine, authentic group that didn’t want any part of the violence and suffered horrible tragedy.  The lesson from Haun’s Mill is the innocent get hurt whenever there is human violence.  It spills over, and there is tragedy.

So how does such a tragedy happen?  Why do neighbors turn so quickly on each other?  In my previous post, I discussed the Rwandan Genocide.  Armand Mauss describes the “Moral Panic” in Ballentine’s film.  He is professor emeritus of Sociology and Religious Studies at Washington State University.  He retired in 1999, but continues to be active on Mormon studies.  He is probably most famous for his book The Angel and the Beehive.  The Moral Panic explains how groups turn so quickly violent.

When a society is gripped by a moral panic, that society is apt to respond as though their facing matters of life and death.  That leads to violence that is considered justifiable in almost any extreme, because of what we see is at stake.  It makes it possible for people who yesterday felt very friendly toward another people, suddenly see those people not only as enemies, but as less than human.”

…

All of the restraints that people normally feel about the way human beings should treat human beings, those restraints gradually melt away, and people who are perfectly nice, decent people, find themselves doing things that they would have never thought that they could do….Under other circumstances a group of Mormons and a group of Missourians might have gone to dinner together and had a good time, but under these circumstances, they faced the Moral Panic.”

It is truly astonishing how quickly neighbor can turn against neighbor.  It is truly a tragedy when cooler heads do not prevail.

As I said before, I really enjoyed Ballentine’s film.  There is much more to the film than I have presented here.  If you get a chance to see this film at Sunstone, I encourage you to see it.  I know Ballentine is still trying to obtain financing to finish the film.  While it is not yet complete, I think it is an excellent film at this point.  If you would like a preview, click here to watch some clips from the official website.  I’ve invited Kenny to stop by, and I am sure he would welcome questions and comments.

A close friend of mine who wishes to remain anonymous recently saw in the shadow of the temple his story follows

In October, I was fortunate to attend the Portland, Oregon, screening of the movie, In the Shadow of the Temple. http://www.intheshadowofthetemple.com The screening was hosted by the producers, Karen Di Millia and Dennis Lavery. Prior to the screening Dennis and Karen spoke for 10 minutes and explained how they started this project. After the screening they took questions and answers for roughly 30 minutes.

Lavery and DeMillia, who are not–and never have been–LDS, originally planned to make a movie about people who had left the religion of their youth. They attended a meeting of the Portland Humanist Society, explained their project, and asked if anyone had such stories they would be willing to share. In the course of discussing the project with members of the society, they were told that who they really needed to talk to was Sue Emmett, who had left the LDS church. After talking with Sue and others with whom she put them in touch, they decided to re-focus their project on the experience of those who have left the LDS church.

They did hundreds of hours of interviews over two years and edited it down to a 55 minute film. The film is very moving–a tribute to those who shared their stories as well as DeMillia and Lavery’s videography and editing skills.

About two dozen people appear in interviews in the film. Each story is unique, but a common thread runs throughout them all. All faced a similar rejection by family, friends and community. Some of those interviewed have left the church. Others no longer believe, but remain active because of family or community pressure. The latter are filmed in shadows, to obscure their identity. The film refers to these people as “Shadow Mormons.” They define “Shadow Mormons” as those who privately do not accept the exacting doctrine of the Church, but publicly profess to be true believers. They are in shadow to protect their relationships with family, friends and employers.

Someone commented to me after the film, “That’s you. You’re a Shadow Mormon.”

Yes, I’m a Shadow Mormon. Maybe that’s why this film hit me so hard. I haven’t believed in over 20 years – most of my adult life. Yet, during that time I’ve paid my tithing, gone to the temple, served in bishoprics and high councils and done all the things that were expected of me. Why? Because I am tied to the church by family and community.

The story of “Grace” (not her real name) resonated with me because it was so similar to mine. Her pain, and anger, were born of all the energy she has given to a religion that she doesn’t believe in. Finding out that the Church was not true was like a death experience for her. Like me, she tried following the Church’s teachings to fast, pray, read the scriptures and yet never felt she received the “burning in her bosom” that is promised in the scriptures.

What of the families and communities of these people? What are their stories, their experiences with loved ones who go through a process of losing belief and leaving the church. Only one person who was a family or friend agreed to be interviewed for the film. The believing husband that was interviewed told how he still loved his wife, even though she has left the church. What about the others? Are they embarrassed to say that the Church was more important than their relationship with the person who left?

The saddest stories, to me, were of divorce caused by one spouse believing and the other not believing. Michelle (another woman interviewed in the film) said her heart was broken that her husband would choose the Church over her. He told their marriage therapist that if she had not been Mormon he never would have married her. “There was more to me than being a Mormon,” she said. “And I thought that there was more to him.”

The dictionary defines empathy as “the intellectual identification with or vicarious experiencing of the feelings, thoughts, or attitudes of another.” We could all use a little more empathy for those around us. I have had several people tell me, “I can’t imagine how a person could leave the church.” Either they need a better imagination or they need more empathy. Maybe they just need to see this film.

One of the questions at the screening–one that Lavery could not answer–was, “How do we get the right people to see this film?” Sadly, many members of the church would not even consider it. (It screened in Salt Lake City in October and got almost no media coverage.) The film does not try to de-convert anyone or disparage the doctrine of the church. It doesn’t assert that someone is right because he or she believes, or that someone else is right because he or she leaves the church. This film is about accepting people regardless of what they believe, and about how we treat those who believe differently than we do. I wish every member of the church could see this film.

Film Trailer: http://www.youtube.com/watch?v=ICbylWK-i2Q&NR=1

I was talking with a friend recently about addictions. Things like alcohol, caffeine, meth, and heroin (among many other substances) all seem to rob the addict of their free will to some extent. At some point in the conversation we started talking about mythology, and he mentioned how vampires could be viewed metaphorically as heroin addicts. (There is even a movie with the vampire/heroin metaphor, “The Addiction” staring Christopher Walken as a vampire who abstains from blood through fasting and meditation.)

Of course being LDS I couldn’t resist making the comparison to Twilight. I’ll spare you the plot synopsis but the “good” vampires in the story also abstain from human blood. This is incredibly difficult for some. The temptation is so great that they need a lot of social support as well as constant effort to stay on the straight and narrow. Even the sight of blood triggers their urge to the point that it is nearly uncontrollable. As they progress, they may be more in control but still feel the temptation, as Edward often does with his human girlfriend Bella. The father in the story is the most controlled of all, having abstained for decades.

Pornography seems to be the major addiction of choice in Mormon culture. Granted, there are other addictions that members face, but this one seems to stand out above everything else. Twilight is, like it or not, THE vampire mythos of choice for Mormons. Edward Cullen may as well be a metaphor for a porn addict because he wants more than anything to be with Bella, but he is constantly fighting off his urge to drink her blood, just like an addict may end up destroying, or at least ending, their family or marriage if ultimately they succumb.

This conversation led my friend to remark how unfortunate it is that someone who drinks a lot is not seen to have a problem until they’re a raging alcoholic. There is no middle ground in mainstream society for someone to “have a problem” with alcohol. They either enjoy drinking, and you wouldn’t dare say they had a problem, or they drink all the time and they have a disease.

I think that Mormon culture is on the opposite end of the spectrum, and it may serve to exacerbate the problems of addiction. A drop of alcohol, a quad shot of espresso, a glance at a porn site all spell a serious problem. Note that I am not justifying any of those actions. I DO think abstinence is the best rule to follow in those cases. However, it is often not the reality, and I think it would be more effective to view problems with addictions as being on a spectrum. The flaxen cord in the Book of Mormon illustrates this very well. One cord isn’t going to be that strong, but many will be binding. Each choice we make contributes to who we will become.

I share that background to explain why – at Sunstone West this past weekend – I took such a keen interest in a screening of the film “Nobody Knows: The Untold Story of Black Mormons.” Produced by Margaret Blair Young and Darius Gray, this movie goes through the history of black people in the Church and the evolution of the priesthood ban, which is largely “credited” to Brigham Young. Apparently, he evolved (or de-volved) in his views, as the movie had some interesting early quotes from him that were far more kind and tolerant towards blacks than some of his later whoppers. The historical context painted by the film shows an influx of Mormon converts from the southern states who brought their slaves to Utah. Henceforth, Young made the decision to make Utah into a slave-friendly territory. Another bit of historical context that I don’t remember being mentioned in the film is that the Democratic Party (then pro-slavery) was also more tolerant of plural marriage, which was likely another factor in the decision.

Fascinating as the history was, the movie was far more touching for me on a personal level. I was utterly floored by the powerful testimonies shared by the many black LDS members interviewed on camera. Many of these folks joined the Church while the ban still existed. One African-American sister shared the heartbreaking observation that the first time she was ever called a “nigger” was in the Salt Lake temple. Yet, she was far from angry. Like many others of all races, her life had been touched in a positive way by the Gospel. That many of these folks retained a love and loyalty to an organization that had rejected them for so long was amazing. The Church apparently did not sponsor this project, but it should buy every copy that it can and send it out to all four corners of the Earth. Seriously, who better to share the hopeful message of the Gospel than a group of people who consistently getting the short end of the stick.

Another interesting tidbit from the film was a story about Dr. Cecil “Chip” Murray, retired pastor of the First AME Church of Los Angeles (which was founded by a former slave of Mormon pioneers). Murray shares a story on camera that he was once invited to meet with then-President Hinckley at the Church Office Building. At that meeting, he says Hinckley apologized to him for the Church’s participation in the slavery issue and for its part in perpetuating prejudice against black people. How broad he meant that is arguable, but it certainly seems a long way from just three decades ago.

Ms. Young was there and hosted a lively discussion afterwards. She is working on getting the film distributed. Apparently, Howard University has agreed to show it on its PBS station. Hopefully, BYU does the same. Anyone interested should start bugging their local PBS station. And maybe some e-mails to Netflix to spark their interest wouldn’t hurt, either.

Basically, two thumbs up here. Despite the lousy economy, I would heartily recommend dipping into your wallet for $25 to buy the DVD (it can be found at

http://www.untoldstoryofblackmormons.com

) And no, I’m not getting a cut. Thanks for listening.

Interestingly enough, Tom Hanks was briefly identified as a Mormon (although he was not baptized) when his stepmother Winifred joined the church.  However, his father Amos was not interested in the Mormon church, and according to an unauthorized biography, Tom saw this as one reason they split up.  Tom stated later that he was no longer a Mormon, and he also believed his ex-stepmother had left Mormonism.  Tom made his way through several different religions over time as you can see here.

Speaking of his involvement in the show Big Love, Hanks said (with my parenthetical comments inserted):

The truth is this takes place in Utah (the truth is that it’s a fictional show), the truth is these people are some bizarre offshoot of the Mormon Church (the truth is these are fictional characters based loosely on some bizarre offshoots; but KUDOS for the “bizarre offshoot” remark), and the truth is a lot of Mormons gave a lot of money to the church to make Prop-8 happen (why do I picture someone making air quotes when they say “happen”?).  There are a lot of people who feel that is un-American and I am one of them.  I do not like to see any discrimination codified on any piece of paper, any of the 50 states in America, but here’s what happens now. A little bit of light can be shed and people can see who’s responsible (is he now talking about the Prop 8 maps that identified donors, essentially putting targets on their backs for gay activists?) and that can motivate the next go around of our self correcting constitution and hopefully we can move forward instead of backwards (I’m not even sure this sentence went forward instead of backwards). So lets have faith in not only the American (not Mormons who are UNAmerican for voting for Prop 8), but Californian constitutional process (so, have faith in Americans, but if they vote wrong, have faith in the constitutional process to correct that).

Then, Tom did a fairly nice reversal of his statement:

Last week, I labeled members of the Mormon church who supported California’s Proposition 8 as “un-American.” I believe Proposition 8 is counter to the promise of our Constitution; it is codified discrimination.  But everyone has a right to vote their conscience – nothing could be more American. To say members of the Church of Jesus Christ of Latter Day Saints who contributed to Proposition 8 are “un-American” creates more division when the time calls for respectful disagreement.  No one should use “un- American” lightly or in haste.  I did.  I should not have. (I really like the terseness and directness of the last few statements.  Apologizers, watch and learn).

Obviously, the reversal of his statements (which was doubtless prompted by those who have a financial stake in his popularity) doesn’t necessarily mean he’s ready for a group hug.  So, what are Tom Hanks’ true feelings about Mormons?  Here’s a guess:

• He’s an activist for gay rights.  Like most of Hollywood, he’s an SSM activist and considers those not ready for SSM to be discriminatory.  It’s hard to blame him for his sheltered Hollywood existence, though.  When you spend most of your time around like-minded people, you develop group-think.  I’m sure we can all relate on some level.  In summary:  his feelings are pro-SSM, not anti-Mormon.
• He’s spiritual, not religious.  He saw his ex-stepmother as flaky (looking at his own religious history I say “physician, heal thyself”) and therefore attracted to Mormonism as a phase; he probably doesn’t take it very seriously as a religion (see:  Hollywood).
• He’s an artist.  We see Hollywood as a money machine; they see themselves as creative artists, holding a mirror up to the human experience.  Tom Hanks strives to make characters (even the polygamous Hendricksons) understandable, human, accurate, and relatable.  Showing the Mormon temple ceremony is not being done as payback (although he does resent Prop 8); it’s being done for accuracy and to render Barb Hendrickson more human.  And he is just an EP, not a writer for the show (that would be Dustin Lance Black, the gay ex-Mormon who gave the impassioned speech at the Oscars).

So, that’s my view.  I’m inclined to cut Hanks some slack.  Plus, I somewhat think there’s no such thing as bad press (even all that bad press out there).  Not many Mormons watch Big Love, but many do watch Tom Hanks.  I think his apology was adequate, and I don’t consider his work mean-spirited (although I hated the mullet he sported in DaVinci Code).  It’s a low bar, but high enough for me.  Discuss.

The onset of 2009 brings an opportunity for young people of The Church of Jesus Christ of Latter-day Saints to renew their commitment to their faith while participating in a program of instruction, song and dance that reviews the activities of 2008. The program also introduces their theme as Mormon youth for the new year: “Be thou an example of the believers” (1 Timothy 4:12)

Wow I had never seen such a sleek production done by the church some blogs have compared it too watching High School Musical. See you tube video here (please click high quality when you watch it).

Its a whole new media style and attitude I have never seen in our church.

Click here to see the News Press.Click here to Brand New Year Website – I found the videos pretty up beat and interesting. My English daughter who is out of young women’s found it cheesy-she thinks most American things are.  My wife thought it was a little too manufactured and OTT but she is English to.

What do you think?

Have any of the youth in your wards seen in it live or watched it ?

Did they enjoy it or not?

What are the hallmarks of a great novel?

• Plot.  There must be conflict.  There has to be a climax and a denouement.
• Character development.  Characters have to be full human beings, warts and all, with flaws and redeeming qualities.  Protagonists must change over the course of the novel.
• Themes.  A great novel will speak to the range of human experience through themes that transcend time and culture.
• Courage.  An author of a great novel has to be willing to speak unsavory truths, to look into the abyss, and to expose vulnerabilities (both his/her own and those of his/her subject).
• Novelty.  “There’s nothing new under the sun” as it says in Ecclesiastes, but a great novel has to feel fresh anyway.  It has to say something better than those who have said it before.

What prevents a novel from being great (aside from just bad writing)?

• Censorship.  The opposite of courage (in writing) is censorship, whether it is self-censorship or by others.  Having one eye on public relations creates a casualty of courage.  Without courage, topics like sexuality, violence, and even the topic of censorship itself can be omitted or glossed over.  This can result in a work that is toothless, gutless and crotchless.
• Superficiality.  Creating inauthentic or two-dimensional characters, or focusing solely on the characters or themes with weak plot development can result in a work that lacks depth.  Creating depth requires having depth; in some ways, Mormons spend our lives trying to avoid depth.  We know there is a “dark side” to humanity, and we stay as far away from it as we can.  Writers have to write about what they know, and if you don’t know the depths of your soul, it’s hard to write about that convincingly.

The ”great Mormon novel” has the added difficulty of subject matter.  If you are writing a Mormon novel (in the sense that Graham Greene wrote Catholic novels or Chaim Potok wrote Jewish novels), your novel will have Mormon themes.  If your novel is to have depth, it must cover the range of human experience, both the good and the bad.  And in so doing, there will likely be elements that are both loyal and disloyal to the church.  Those elements of disloyalty (even characters with internal conflict) can cause self-censorship as well as censorship (discouragement) by the group.

So, let’s talk about Twilight.  Twilight is an enormously popular book with a specific target audience.  It is a huge success by most measures.  I don’t think anyone would credibly argue it has a permanent place in the canon of literature, so it is not really up for consideration as “The Great Mormon Novel.”  But how Mormon is it?  This is a question being debated here.  A few opposing viewpoints that were shared (you can read the comments in their entirety in the link):

Andrew Oh-Willeke said:  “One way to read the story allegorically is that the Cullen’s (the good vampire family, if you weren’t paying attention) are the Mormons. They, given the free will to choose between right and wrong in this world have chosen virtue and abstinance despite temptation, in their diet, and in how they choose to love. . . There are also strong associations in the books between vampires and angels, mirroring the importance of angels in LDS scripture. The vampires are described as seraphic, and glimmer in the sun. They aren’t necessarily angels themselves, but are close to angels.  [I]t is a story full of LDS dog whistles.”

Mormon Soprano retorts:  “I submit to you that Meyer’s books are the antithesis of Mormon doctrine, and should be disturbing to any faithful active member. . . Just reading these books causes erotic thoughts and feelings because of what the characters are doing to and with each other. . .  Stephanie Meyer’s books are such a big hit with “the world” because they are titilating. . . The tragedy to me is that Meyer is continually referred to as “Mormon” and “LDS”, and her books have been given a free pass to sell at Deseret Book and Segull Book stores.  Please wake up out of your vampire trances my Twilight friends! There is nothing “lovely or praiseworthy or of good report” to be found in these books or movie. Faithful latter-day Saints need to send a message that lowered standards are never acceptable. My advice is to Stop buying these books, send a letter of complaint to LDS booksellers, and refuse to spend your money in support of this new movie!

These comments go to the heart of the difficulty for Mormon authors.  A Mormon’s work will be dissected for Mormon content and either praised or villified on that basis.  While Andrew’s argument states that the books are a Mormon allegory, Mormon Soprano finds the message in conflict with Mormon teachings.  So, what’s the answer?

Can LDS authors write books that contradict Mormon teachings?  Every Mormon author has to grapple with that question, and it is at heart a question of censorship, either by the group or by the author him/herself.  Authors who fear reprisal for their words, even their fictional words, will never write “The Great Mormon Novel.”

What do Mormons and Muslims have in common? A lot more than you might think. And a popular sitcom about Muslims living in a small Canadian prairie town offers Mormons good suggestions about how best to handle being misunderstood and sometimes mistreated by the “outside world”.

People have been comparing Mormons to Muslims since the days of Joseph Smith, who was derided as an “American Muhammad.” Some even have referred to Mormonism as the “Islam of America.” Consider just a few of the remarkable similarities between Muslims and Mormons:

• Both accept the Bible as scripture as well as an additional post-Biblical book of scripture (Koran & Book of Mormon) brought forth by the prophet-founder of their faith (Muhammad & Joseph Smith).
• Both religions’ book of post-Biblical scripture (Koran & Book of Mormon) was intended, in part, to correct corruptions in the Biblical text.
• The two major factions in both religions split over the issue of succession, i.e., whether the prophet-founder’s family had divine authority to succeed the prophet-founder after his death (Sunni & Shia in Islam; LDS & [former] RLDS in Mormonism).
• The faction that does not believe in lineal succession in each religion (Sunni & LDS) is larger than the faction that does believe in lineal succession (Shia & [former] RLDS).
• Both believe in a pre-existence.
• Both have a health code that proscribes alcohol.
• Both have patriarchal orders of church government.
• Both struggle to overcome guilt-by-association-type negative publicity created by individuals considered by the majority/mainstream to be fanatics that fall “outside the fold” (e.g., Osama bin Laden & Warren Jeffs).
• Both groups receive significantly lower favorability ratings in public opinion surveys compared to other religious groups like Catholics and Jews.
• Both religions have recently been cited as reasons not to vote for a U.S. Presidential candidate (Mitt Romney’s Mormonism & Barack Hussein Obama’s contact with Islam in his youth).
• The words “Muslim” and “Mormon” both begin with an “M” and have six letters (sorry, I couldn’t resist).

Interestingly, a Muslim co-worker told me that the first time someone told her that he was  “Mormon,” she thought he was saying “momin,” which means “good” in Arabic.

As reported by the Los Angeles Times recently, Muslims and Mormons have been forging closer ties, facilitated in part by their common bond of being oft-misunderstood and sometimes mistreated by the rest of society. When Muslims and Mormons meet, it is easy for them to relate to one another. Consider these statements by a Mormon and a Muslim who were interviewed at a recent open-mosque day in my city of Irvine, California, at which over half those in attendance were Mormons:

“A Mormon living in an Islamic society would be very comfortable,” said Steve Young, a member of the Church of Jesus Christ of Latter-day Saints attending the event.

“When I go to a Mormon church I feel at ease,” said Haitham Bundakji, former chairman of the Islamic Society of Orange County. “When I heard the president [of LDS] speak a few years ago, if I’d closed my eyes I’d have thought he was an imam.”

Muslims’ struggle to overcome negative stereotypes and to persuade others that they are good, normal, family-centered people is something Mormons can relate to. And that is the central theme of a popular Canadian sitcom, Little Mosque in the Prairie, which is set in the fictional small prairie town of Mercy, Saskatchewan. In this clip from the first episode, a young man who is to be the new Imam (priest) in Mercy has been detained at the airport as a suspected terrorist.

Little Mosque on the Prairie, Episode 1 Clip

This comedy series, which is available on YouTube for free viewing, is a fine example for Mormons of how best to deal with being misunderstood and sometimes mistreated by others: Laugh about it!

But in addition to having a therapeutic effect on its Muslim viewers, the show also serves as an invaluable PR tool for Muslims and Middle-Easterners in general. Nowadays, the most common visual images of Muslims and Middle-Easterners that North Americans see are people like Osama bin Laden, Saddam Hussein, Iranian President Ahmadinejad, or a swarm of hooded men doing a rigorous monkey bar circuit at an elite terrorist training camp. None of these would be embraced by most Muslims as good representatives of Islam.

The cast of Little Mosque on the Prairie provide North American viewers with friendly Muslim faces to put in their place. After watching a few episodes, the show’s hilarious cast of characters will come to mind whenever you hear the word “Muslim,” rather than one of the many angry, finger-wagging clerics you see on the nightly news. Moreover, the fact that the Muslim writers and actors of Little Mosque in the Prairie can poke fun at themselves and at the awkward and ridiculous social situations in which they sometimes find themselves exhibits an admirable self-confidence and is an effective way of defusing (no pun intended) any unnecessary social tensions that exist between Muslims and non-Muslims living in North America. Little Mosque on the Prairie demonstrates that when it comes to erasing prejudice and creating familiarity and goodwill, laughter is once again the best medicine.

So my question for you is: Is there, or has there ever been, a Mormon equivalent to Little Mosque on the Prairie? Have creators of Mormon media succeeded yet in producing works with mass appeal that provide accurate and endearing portrayals of Mormons? If so, what are those works? And if not, why hasn’t it been done yet?

Now, he steps into the film making arena with his new feature film: “Passage to Zarahemla.” Chris uses his time-tested narrative device of modern characters converging in one way or another with scriptural settings and events to tell the story of Kerra and Brock, two young people who somehow collide with a parallel universe which brings them into contact with the ancient world of the Nephites, Lamanites, and Gadianton Robbers. This movie seems to find its place in an as-of-yet unfilled void in the LDS film collection, as explained by Sean P. Means of the Salt Lake Tribune:

“Chris Heimerdinger breaks Mormon Cinema’s green Jell-O mold in ‘Passage to Zarahemla,’ ambitiously transposing settings from the Book of Mormon into a stimulating action-adventure drama.”

As a treat for us at Mormon Matters, Chris Heimerdinger agreed to record an interview, in which he tells his story, takes us through his time and experiences as a novelist, describes some of the processes he went through in producing this film, and gives us his take on how it fits within the scope of LDS cinema and culture. Throughout the interview, several noteworthy points come through:

• Chris is a convert to the Church, he originally came to BYU on a scholarship for his accomplishments in film, and it was at BYU that he was introduced to the Book of Mormon, and eventually was baptized and served a mission.
• At age 17, he was the youngest person to attend Robert Redford’s Sundance Institute—back before Park City took over, and it was actually still at Sundance.
• Film making was his primary passion, but he figured he could build up to that by writing novels, an endeavor that turned out to bring a surprising amount of success.
• This success as a novelist proved to be one of the key factors in building trust in investors for the film.
• “Passage to Zarahemla” was published as a novel, but it was always intented to be film, and was written with that in mind.
• During the production of the film, Chris was somewhat of a Renaissance Man, acting as the film’s writer, director, producer, song-writer, and surely a long list of other roles.
• The film features many special effects, which were produced by a firm in Lindon, Utah, composed partially of break-offs from Dreamworks and Pixar.
• Upon release, the film faced three major challenges relating to its box office success:
  1. Distrust from the LDS viewing market: while we have seen some memorable and well-made LDS films, there have been plenty of films that could be classified as cheap, tacky, cheesy, and/or dumb, and as such, many bridges have already been burned, especially when it might come to a fantasy or adventure film.
  2. A PG-13 rating: the film is void of vulgarity, profanity, and sexuality, but the MPAA still slapped it with a PG-13 rating for its intense and frightening depiction of the Gaddianton robbers, who match the scriptual description; the Book of Mormon explains that “great and terrible was the appearance of the armies of Giddianhi, because of their armor, and because of their being dyed in blood.” (3 Nephi 7:4) For some LDS families, PG-13 spells “inappropriate,” and is often met with a good deal of resistance.
  3. A shift in the movie viewing habits of large LDS families with young kids: an increasing number of families that would fall under the target market of this film are avoiding theaters altogether, as home-theaters and private viewing settings become more common. This point, however, will likely translate into greater success in DVD sales.
• Several recognizable LDS media figures participated in the film’s production, notably composer Sam Cardon, who wrote the film’s score. His most recognizable works might be the music from “Work and the Glory,” and several IMAX films.

I have yet to see the movie, but my curiosity is peaked. I think I am among those who got a bit worn out from the lower quality LDS films, but I’m willing to give a fair chance to “Passage of Zarahemla.” User comments across the internet seem to indicate that many viewers went in with low expectations, but were pleasantly surprised.

I hope you can find some time to listen to the interview, and if you feel so inclined, see if the film is showing anywhere near you, and go check it out!

Here are some links related to the interview:

• Promotional Website
• Soundtrack Website
• Daily Herald Review
• IMDB
• Wikipedia

• A review of Richard Dutcher’s “States of Grace” with special guest moderator Brian Gibson (major spoiler alert for those who still plan to see the movie!!!!). Otherwise, a great analysis.
• A discussion of a recent New York Times Magazine article entitled, “Orthodox Paradox” with panelist David King Landrith (DKL).

One program note:

• Near the end, Rosalynde mentions a novel “The Ladies Auxiliary.” Just as an FYI, the author of this book is Tova Mirvis.

Thanks again to all who participated!!!

Please let us know your thoughts!