Two women. One white. The other black. Society man- dated they be enemies. The gospel of Jesus Christ required they be friends. On the eve of the death of Joseph Smith, his widow, Emma, is on the brink of destruction. In order to stand with her friend in her darkest hour, one woman, Jane Manning, will need to hear the voice of God once more. Can she hear His voice again? And if so, can she find the strength to abide it? Danielle Deadwyler Emily Goss (Emma Smith) (Jane Manning James) Emily Goss is a film, television, and the- Danielle Deadwyler is a congregation of ar- atre actress. Her work in the psychological tistic personas and firebrand talent. Her so- horror indie hit “The House On Pine Street” phisticated spunk and ingenuity is reflected earned her 3 awards, and she has now won 5 on stages, screens, and pages. The Atlanta awards for her portrayal of the bold, charis- native is best known for her roles in Gifted, matic Louise in the period romance “Snap- The Leisure Seeker and Atlanta. shots.” Emily got her BA in Theatre from the USC’s School of Dramatic Art, and Brad Schmidt (Joseph Smith) Masters in Classical Acting from LAMDA Brad Schmidt was born on May 31, 1979 in (London Academy of Music and Dramatic Cleveland, Ohio, USA. He is known for his Art). A California native, she grew up play- work on The Birth of a Nation (2016), Here ing soccer and climbing trees. Emily is now and Now (2018) and House of Lies (2012). based in Los Angeles. Sistas In Zion, Producers Danor Gerold (Isaac James) Tamu Smith and Zandra Vranes are popular Danor Gerald grew up in Texas and was multimedia personalities and the au thors awarded springboard diving and acting of SISTASinZION.com. Known on Sistas scholarships at Ouachita Baptist University in Zion as “Sista Beehive” and “Sista Lau- in Arkansas after graduating High School. rel,” the duo also hosts a weekly online radio He is most known for his performances in program, Sistas in Zion Radio. Their media High School Musical 2, Forever Strong, and entity, which focuses on humorous aspects Saints and Soldiers: The Void. of faith and Mormon culture, seeks to uplift, inspire, bridge religious divides, and create Chantelle Squires, Director healthy dialogue. Their lives are blessed by Chantelle Squires is an Emmy Award win- amazing family and friends. Tamu enjoys ning producer. She produced and directed spending time with her husband of twenty “Reserved To Fight,” a feature length docu- years and their six wonderful kids. Zan- mentary that received finishing funds from dra loves get ting together with family and ITVS, and aired nationally on PBS. She has spending time with her husband. Tamu and edited several feature films including “The Zandra are co-authors of Diary of Two Mad Work and The Glory” trilogy and “Mov- Black Mormons. ing McAllister” starring Jon Heder and Mila Kunis. She produced the third season of “The Generations Project” for BYUTV, which was awarded an Emmy for the episode “Natalie.” She is the founder and owner of the production company Mirrorlake Films, where for 1O years she developed, produced and directed documentaries and non-script- ed television content for BYU television. Chantelle produced and directed a docu- mentary for Deseret Book, and directs music videos for Excel Entertainment. She has a BA in Media Arts from Brigham Young University. Director’s Statement This is a story of faith. In spite of all the hard- ships these women encounter, one of the things I love the most about this story is how deeply both women want to love God and obey him, even when what he is asking them to do seems impossible. Both women find their own strength, wisdom and answers as they strive to remain true and faithful to his word, and follow the revelations they have been given. For both Jane and Emma, their situations are less than ideal, their trial of faith seems never ending, but their hope in something beyond the darkness that surrounds them is what allows the Lord to carry them and help them find the will to keep moving for- ward. I am honored and thrilled to direct this film and tell the story of these two incredible women. My reasons for telling the story of Jane Manning James and Emma Smith reach beyond the historical events and compelling drama that are in this script. I personally have gone through some very difficult trials in my own life that have shaped me into the person that I now love being, but almost shattered me and my will to keep moving forward . It was during this time, in what I refer to as being in my “tunnel of thorns” that I gained an unshakeable witness of the saving grace and mercy of Jesus Christ, as I finally allowed Him to carry me through that tunnel. The witness of faith I gained from that ex- perience was worth every tear shed. In this film, we are with these two women as they are in the middle of their own tunnel of thorns, trying desperately to understand what it is they have faith in, who they really are in their own eyes and in the eyes of God, and how they can possibly endure the trials they are faced with. Jane and Emma deal with a number of issues, including marital struggles, being a single mom, racial persecution, violence against women, social injustice and even questions of faith and religion. Their love for God and desire to do his will amidst all of the hardships brings the power of the atonement to the screen in a way that is unique, powerful and important. I personally believe that by being honest with the struggles of these women, and by telling their story sincerely and unflinchingly, we can be honest with our own story, and come to love these women as well as God, our Savior and ourselves more fully. History—Fact vs. Fiction Jane Elizabeth Manning James was a free black woman born in Wilton, Connecticut in the early 1820’s. She was baptized into the Mormon (LDS) faith in 1842 or 1843 after hearing a sermon by a Mormon missionary, Charles Wesley Wandell. Other family members soon followed her decision to convert to Mormonism and the small family attempted to travel to Nauvoo, Illinois where Joseph Smith, Mormonism’s first prophet and leader had established a headquarters. The Manning family was refused passage on the steamship in Buffalo, NY because of their race and forced to walk over 800 miles to join the Mormons in Nauvoo. Jane’s autobiography recalls walking “… until our shoes were worn out, and our feet became sore and cracked open and bled until you could see the whole print of our feet with blood on the ground.” Jane was a visionary and practiced the spiritual gifts of healing. After healing their feet, Jane and her family arrived in Nauvoo where Jane spent a year living in the home of Joseph Smith and his wife, Emma Smith. Joseph Smith recognized Jane’s spiritual gifts and acknowledged Jane as the leader of her family despite her young age (approximately 22 years old). Emma Smith opened her home to Jane and offered her room and board as Jane helped with the heavy domestic duties. Prior to Joseph Smith’s murder, Emma Smith offered to spiritually adopt Jane through a Mormon temple rite, but Jane rejected the offer stating that, being new to the faith, she didn’t fully understand the Law of Adoption in Mormon theology. After trekking west to Utah territory during the great Mormon migration, Jane made repeated appeals to Mormon Church leaders to have Emma’s sealing offer performed and to be sealed to her own children, but was denied access to the temple under the newly implemented restrictions on black members of the Church. Church leaders, including Brigham Young, justified the exclusionary policy toward members of African ancestry by claiming black people carried the curse or mark of Cain and would not hold the priesthood until all the lineage of Cain’s brother, Abel, had first received it. (Richard S. Van Wagoner, Complete Discourses of Brigham Young, Salt Lake City: Smith-Pettit Foundation, 2009, 1:468-720.) Brigham Young declared the policy during a speech to the all-Mormon Utah Legislature in 1852. (Id.) Mormon exclusion of black members from priesthood and temple rites continued until 1978 (see https://www.lds.org/scriptures/dc-testament/od/20). In 2013, the LDS Church published an essay denouncing past racist justifications for the temple and priesthood bans for black members (see https://www.lds.org/topics/race-and-the-priesthood?lang=eng)..