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How Does Embodying the Chains of Religious Memory Become a Transformative Encounter for Latter-Day Saints?

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How Does Embodying the Chains of Religious Memory Become a Transformative Encounter for Latter-Day Saints? Sacred plays in sacred places – how does embodying the chains of religious memory become a transformative encounter for Latter-day Saints? Submitted by Alexandra Chantal Yvette Mackenzie Johns, to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Drama, December 2019. This thesis is available for Library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. (Signature) ......................................................................................... Mackenzie Johns I 610045936 1 Mackenzie Johns I 610045936 2 Abstract Post modernity, some argue, has made grand narratives no longer meaningful. Others critique this view as Eurocentric and its own metanarrative. However, despite the forecast of a fully secular society and the inevitable demise of religion in Western, enlightened society, we now live in a post- secular world, characterised by a resurgence of some religious practices, the decline of others and the immergence of still more. Yet, our performance studies theoretical and methodological frameworks do not always reflect this. In counter-measure, this thesis explores large-scale theatrical productions by twenty-first century Latter-Day Saints. They are a religious people, who theatrically embody their own sacred histories, in locales holy to them. In so doing, the materiality of these performances is shot through with the metaphysical, becoming a case study in the complex nexus between theatre, performance studies and theatre practices informed by faith-based practices within organised religion. The case studies examined are two annual performances (2005 – present, and 2013 – present) by The Church of Jesus Christ of Latter-day Saints in Nauvoo, Illinois, America and Chorley, Lancashire, Britain. These performances become transformative encounters for many participants, and this thesis seeks to understand why. In answering, after laying the preliminary groundwork for the study in Chapter One, Chapter Two builds upon performance scholar Jon McKenzie’s work on liminality to propose symbiotic efficacy, which explores how the spaces between cast members and audience become inscribed with Buberian I-Thou holiness to facilitate transformative encounters. Building on this, Chapter Three explores the transformative spaces between the living and the dead they represent on stage, seeking to understand how performative embodiment of one’s ancestors can reshape linear chains of religious memory into circular chains. Furthermore, this chapter explores the rupture of “the miracle” on stage. Chapter Four examines the site-specific nature of these performances, and building on both anthropologist Tim Ingold’s work on landscape, and Rana Singh’s work on faithscape, explores a culturally inscribed frame to reveal the impact of faith on the landscape of site-specific performance locales. In concluding, Chapter Five examines the transformative unity experienced by Mackenzie Johns I 610045936 3 participants: unity with fellow cast members and audience, unity with the dead represented on stage, and unity with the landscape of the site-specific location. Such unity for participants is liberating, and ultimately leads to unity with the Divine. Mackenzie Johns I 610045936 4 Acknowledgements I am indebted and grateful to the many people who have made this study possible. Firstly, the many participants, both audience and cast members in the two performances studied here, who have so generously shared their sacred selves with me in both interviews and written feedback. Their words and insights have deepened my understanding, challenged my thinking and enriched my life. I am most grateful to them. Furthermore, this study would not have been possible without the remarkable group of people I was able to work with on these productions. To work as a member of the writing team on The British Pageant along with Cynthia Collier, Emily Wadley, Ray Robinson and David Warner was a transformative and sacred privilege for me. David’s invaluable feedback to this study has also been central. Likewise, to work with Charly Burridge Jones, Rachael Pratt and so many others, (too many to name here - though they know who they are) on stagings of The British Pageant in the UK and the USA, has been central to this study, and to the richness of my life. Adele Parker’s tireless work at Music & Cultural Arts at Church headquarters has been essential over the years in staging these productions and thus making this study possible. There have been hundreds of individuals who have given their all to tell the sacred stories of the Latter-day Saint people through these productions, and I have been consistently amazed by the privilege of working alongside them and the journey we have shared. Sarah Goldingay at the University of Exeter has, with compassion, humour and grace, cheered, supported, advised and guided me on this journey, believing in the worth of this work, and my ability to bring it into the world, when my own faith in it, and myself, wavered. Her faith has been central. And lastly, my gratitude for all my family, especially my mum and Yvonne, who planted the seed and nurtured the soil, year after year, and our children, Sariah and Xander, who have given up many a play date for “mum’s studying.” And of course Pete – who has held my hand, cheered my heart, believed in me and carried this with me; this work never would have happened without him. Mackenzie Johns I 610045936 5 Table of Contents Chapter One: Introduction ………………………………………………………. 10 Research positionality ……………………………………………………… 11 Object of study ………………………………………………………………. 22 Method of study ……………………………………………………………... 26 Why this study ………………………………………………………………. 27 Structure of thesis …………………………………………………….…...... 33 Latter-day Saints: who are they? ………………………………………...... 36 Latter-day Saints today …………………………………………………….. 42 The Latter-day Saint story in Nauvoo ……………………………………... 44 The Latter-day Saint story in Lancashire & the British Isles …….……… 50 Chapter Two: The Sphere that Lies Between Things ……………………...... 57 Michael’s story ………………………………………………………………. 64 Pilgrims in liminality …………………………………………………………. 69 Symbiotic efficacy …………………………………………………………... 74 I-Thou encounters ………………………………………………………….. 82 “What theatre does” ……………………………………………………....... 84 “It felt like a great, warm hug” ………………………………………….…… 87 The transformative power of gifts ………………………………………….. 98 Questions of the soul …………………………………………………….... 105 Sarah’s story ………………………………………………………………..107 “A more exalted state” …………………………………………………….. 111 Conclusion …………………………………………………………………. 119 Mackenzie Johns I 610045936 6 Chapter Three: The Circular Chain of Believers ……………………………. 122 Introduction ………………………………………………………………… 122 Part One: connections to the dead ………………………………………. 124 Genetics at play – the DNA connection to the dead ……………………. 125 “The dead are not dead” – the doctrinal connection to the dead ........... 129 The chain of memory and community of believers – the lineage connection to the dead ……………………………………………………. 135 Socio-cultural practices …………………………………………………… 136 Zion – a celestial community ……………………………………………… 139 Vicarious temple rituals …………………………………………………… 145 Part Two: haunted pageants …..…………………………………………. 148 Don’s story …………………………………………………………………. 149 A circular chain of believers …………………………………………........ 160 Circular time …………………………………………………………………173 Sacrifice and remembrance: remembrance and sacrifice ……………. 180 Part Three: Conclusion .…………………………………………………... 188 Chapter Four: Faithscape ………………………………………………………. 207 Introduction ………………………………………………………………… 207 Part One ……………………………………………………………………. 210 Part Two – Nauvoo, Illinois ……………………………………………..... 225 Part Three – Chorley, Lancashire ………………………………………... 249 “You will tell our story?” ........................................................................ 251 Landscape circle one - the Preston Temple grounds, Chorley, Lancashire …………………………………………………………………. 268 Landscape circle two – distributed landscape and vicarious religion ……………………………………………………………………… 276 Landscape circle three – the British Isles ……………………...……….. 287 Mackenzie Johns I 610045936 7 Part Four – conclusion …………………………………………….……… 291 Chapter Five: Conclusion………………………………………………………. 296 The metamorphic what……………………………………………………. 296 Who of this study…………………………………………………………… 296 How – symbiotic efficacy, circular chains of memory and faithscape… 301 Where – the interbetweeness……………………………………………. 306 When – circular time………………………………………………………. 309 Why – convergence in Christ…………………………………………….. 309 Appendix………………………………………………………………………….. 315 Ethics Consent Form – The British Pageant 2013……………………. 315 Ethics Consent Form – The Nauvoo Pageant 2015............................ 317 Questions………………………………………………………………….. 319 Bibliography…………………………………………………………………..….. 320 Mackenzie Johns I 610045936 8 List of Illustrations Figure 1 The Nauvoo Pageant finale, Nauvoo, Illinois …………………........... 39 Figure 2 Latter-day Saint statue of departing family, Liverpool Docks .………. 53 Figure 3 The British Pageant performance venue, Chorley, Lancashire …….. 55 Figure 4 The Nauvoo Pageant Evening Dance circular finale, Nauvoo, Illinois ……………………………………………………………….….. 168 Figure 5 The Nauvoo Pageant finale grouped together, Nauvoo,
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