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The Challenge of Hybridity: Mormonism in Mauritius, 1980-2020

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The Challenge of Hybridity: Mormonism in Mauritius, 1980-2020 Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2021 The Challenge of Hybridity: Mormonism in Mauritius, 1980-2020 Marie Vinnarasi Chintaram Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the History Commons, and the Religion Commons Recommended Citation Chintaram, Marie Vinnarasi, "The Challenge of Hybridity: Mormonism in Mauritius, 1980-2020" (2021). All Graduate Theses and Dissertations. 8037. https://digitalcommons.usu.edu/etd/8037 This Thesis is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. THE CHALLENGE OF HYBRIDITY: MORMONISM IN MAURITIUS, 1980–2020 by Marie Vinnarasi Chintaram A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in History Approved: ______________________ ____________________ Philip L. Barlow, Ph.D. Ravi M. Gupta, Ph.D. Major Professor Committee Member ______________________ ______________________ Christopher Conte, Ph.D. Richard Cutler, Ph.D. Committee Member Interim Vice Provost for Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2021 i Copyright © Marie Vinnarasi Chintaram 2021 All Rights Reserved ii ABSTRACT The Challenge of Hybridity: Mormonism in Mauritius, 1980–2020 by Marie Vinnarasi Chintaram, Master of Arts Utah State University, 2020 Major Professor: Philip L. Barlow Department: History The Church of Jesus Christ of Latter-day Saints emerged within the Mauritian landscape in the early 1980s after the arrival of foreign missionary work. With a population of Indian, African, Chinese, French heritage and other mixed ethnicities, Mauritius celebrates multiculturalism, with many calling it the “rainbow nation.” Religiously, Hinduism dominates the scene on the island, followed by Christianity (with Catholicism as the majority); the small remainder of the population observes Islam or Buddhism. Although Mauritian society equally embraces people from these ethnic groups, it also has historically marginalized communities who represent a “hybrid” of the mentioned demographic groups. This article, based on ethnographic research, explores the experiences of Mauritian Latter-day Saints of Indian descent as they navigate the challenges and implications of membership in Mormonism. Specifically, this article focuses on how US based Mormonism has come to embrace the cultural heritage of people from the Indian diaspora; and how Mauritian Latter-day Saints from the Indian diaspora perceive their own belonging and space making within an American born religion. This case study presents how the local and intersecting adaptations of language, iii race, and local leadership within a cosmopolitan society like Mauritius have led to the partial hybridization of the Church into the hegemony of ethnic communities within Mauritian Latter-day Saint practices. These merging of cultures and world views prompts both positive and challenging religious experiences for Mauritian Church members. This article illustrates the implications and pressures of the Church trying to globalize its faith base while adapting its traditionally Anglocentric approaches to religious practices into multiracial, multicultural cosmopolitan communities such as Mauritius. (128 pages) iv PUBLIC ABSTRACT The Challenge of Hybridity: Mormonism in Mauritius, 1980–2020 Marie Vinnarasi Chintaram This thesis focuses on the history of The Church of Jesus Christ of Latter-day Saints in Mauritius. This thesis illustrates the implications and pressures of the Church trying to globalize the faith, correlating Mormonism with and conforming it to cosmopolitan communities such as Mauritius. v ACKNOWLEDGMENTS The trajectory of my life changed in 2015. I was at a crossroads in my life, working toward my undergraduate degree as a nontraditional student. After years of being a stay-at-home mom, I was wondering what my next steps should be after graduation. Serendipitously, I noticed a flyer on the bulletin board of my church advertising an event related to the history of Mormonism. One of the presenters caught my attention: Taunalyn Rutherford, a Ph.D. candidate in Religious Studies doing historical ethnographic research on Mormonism in India. Her paper piqued my interest because of the connection to my ancestral land. I reached out to her and learned more about her ongoing ethnographic fieldwork in India. In November 2015, Taunalyn presented her research at the American Academy of Religion (AAR) in Atlanta and invited me to attend. I was pleasantly surprised to find a community where religion is investigated rigorously, interlaced within a spectrum of insider and outsider perspectives. While attending the conference and speaking to presenters, it hit me that I would thrive in academia. I wanted to become a professor and dedicate my career to recording the voices of the marginalized. It was in Atlanta that I decided to pursue a Master’s in History or Religious Studies with a focus on Global Mormonism. I would also like to take this opportunity to thank my dear friend, Taunalyn Rutherford, for her valuable input on my thesis and her support. I would especially like to thank my committee members, Drs. Phil Barlow, Christopher Conte, and Ravi Gupta, for their support and assistance throughout the entire process. Professor Philip L. Barlow, who at the time was the Leonard J. Arrington Chair of Mormon History and Culture at USU, and my dissertation committee chair opened the vi doors to the limitless possibilities in academia. Our meeting at the Mormon History Association (year) was nothing short of a coincidence. Professor Barlow’s incomparable knowledge of Mormon History and direct advice pushed me to do my best. He has been a great mentor throughout this laborious process. It is an honor to call him a mentor and a friend. I also thank him for introducing me to Ravi Gupta, the Charles Redd Chair of Religious Studies at USU. I thank Professor Ravi Gupta for providing insightful comments on my dissertation. Professor Christopher Conte offered valuable suggestions for improving this work and for helping me navigate the turmoil of the IRB process application. To my many friends and colleagues who offered their encouragement, moral support, and patience as I worked my way from the initial proposal to this final document, I also want to express my sincere gratitude. This work is dedicated to my beloved parents, Marcel and Marceline Kishna Chowriamah, who, through their Catholic faith and Indian heritage, fostered a deep love of learning in me and my brother, Gnanapragrassen, and to my children, Isha, Nikhil, and Milan, who always thought that I was doing too much homework. I hope that each one of you never gives up as you discover your talents and gifts throughout your learning journey. Finally, to my husband, Jay (Kailash): you are a pillar of strength, and I thank you for supporting me through this wildest journey as a graduate student. It has been a rollercoaster ride, and I wouldn’t have made it so far without you. Marie Vinnarasi Chintaram vii viii CONTENTS Page Abstract .....................................................................................................................................ii Public Abstract ....................................................................................................................... iii Acknowledgements ................................................................................................................ iv Chapter I. Introduction ................................................................................................................. 1 II. History of Mauritius ................................................................................................ 15 III. The Beginning of The Church of Jesus Christ of Latter-day Saints: Ethnicities, Race, and Local Adaptation in Mauritius (1978-1999) .................................. 45 IV. Mormonism in Mauritius (2000–2020)-Race and Local Adaptations ................ 73 V. Conclusion ............................................................................................................ 102 Bibliography ......................................................................................................................... 112 ix CHAPTER I INTRODUCTION In the early 1990s, while living two oceans away from Utah, American-born Lori Palmer documented how Mormonism was being translated on the island of Mauritius. During a Church meeting, she observed a mother sitting on the pew with her son. “When I first met her,” Lori Palmer recalled, “she had worn red powder sprinkled in the part of her hair, a small diamond on her right nostril, and a red tiki dot between her eyebrows.”1 Since her baptism, this formerly Hindu woman no longer wore her red tiki dot or her nose stud and “had also traded her soft, flowing sari for a skirt and blouse similar to that worn by the sister missionaries.”2 Lori, herself a Latter-day Saint convert, reflected on this experience as she hoped that her new Indian sister in the gospel would “find an inspired balance between her cultural heritage and the heritage she adopted when she joined The Church of Jesus Christ of Latter-day Saints.”3 The official Church magazine featured Lori’s article almost 30 years ago, but the cultural, ethnic, and identity tensions
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