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In Contemporary Mormon Pageantry, theater scholar Megan Sanborn Jones looks at Mormon pageants, outdoor theatrical productions that celebrate church theology, reenact church history, and bring to life stories from the Book of Mormon. She examines four annual pageants in the United States-the Hill Cumorah Pageant in upstate New York, the Manti Pageant in Utah, the Nauvoo Pageant in Illinois, and the Mesa Easter Pageant in Arizona. The nature and extravagance of the pageants vary by location, with some live orchestras, dancing, and hundreds of costumed performers, mostly local church members. Based on deep historical research and enhanced by the author's interviews with pageant producers and cast members as well as the author's own experiences as a participant-observer, the book reveals the strategies by which these pageants resurrect the Mormon past on stage. Jones analyzes the place of the productions within the American theatrical landscape and draws connections between the Latter-day Saints theology of the redemption of the dead and Mormon pageantry in the three related sites of sacred space, participation, and spectatorship. Using a combination of religious and performance theory, Jones demonstrates that Mormon pageantry is a rich and complex site of engagement between theater, theology, and praxis that explores the saving power of performance.
Much misunderstood, Mormonism had a colorful beginning in the 19th century, as a visionary named Joseph Smith founded and built a community of believers with their own unique faith. In the late-20th century, the church had to come to terms with its own growth and organization, as well as with the increasing pervasiveness of globalization, secularization, and cultural changes. Today Mormonism is one of the major religions in America, and continues to grow internationally. However, though the church itself remains strong, it is elusive to those of other faiths. Here, a seasoned author and third-generation Mormon sheds light on the everyday lives and practices of faithful Mormons. Bushman's readers will come away with a more thorough appreciation of what it means to be Mormon in the modern world. Much misunderstood, Mormonism had a colorful beginning in the 19th century, as a visionary named Joseph Smith founded and built a community of believers with their own unique faith. In the late-20th century, the church had to come to terms with its own growth and organization, as well as with the increasing pervasiveness of globalization, secularization, and cultural changes. Today Mormonism is one of the major religions in America, and one that continues to grow internationally. However, though the church itself remains strong, it is elusive to those of other faiths. Here, a seasoned author and third-generation Mormon sheds light on the everyday lives and practices of faithful Mormons. Bushman's readers will come away with a more thorough appreciation of what it means to be Mormon in the modern world. Following Brigham Young into the Great Basin and founding communities that have endured for over 100 years, Mormons have forged a rich history in this country even as they built communities around the world. But the origins of this faith and those who adhere to it remain mysterious to many in the United States. Bushman allows readers a vivid glimpse into the lives of Mormons—their beliefs, rituals, and practices, as well as their views on race, ethnicity, social class, gender, and sexual orientation. The voices of actual Mormons reveal much about their inspiration, devotion, patriotism, individualism, and conservatism. With its mythical history and unlikely success, many wonder what has made this religion endure through the years. Here, readers will find answers to their questions about what it means to be Mormon in contemporary America.
This book explores the place of art in Latter-day Saint society during the first 50 years of the Utah settlement, beginning in 1847. Nathan Rees uncovers the critical role that images played in nineteenth-century Mormon religion, politics, and social practice. These artists not only represented, but actively participated in debates about theology, politics, race, gender, and sexuality at a time when Latter-day Saints were grappling with evolving doctrine, conflict with Native Americans, and political turmoil resulting from their practice of polygamy. The book makes an important contribution to art history, Mormon studies, American studies, and religious studies.
This volume examines the ways in which biblical tourism is enmeshed within the production and management of heritage, global contexts of marketing and publicity, accessibility of sacred sites and routes for multiple audiences, and the forging of connections between travel and social identity. By exploring issues such as devotional piety, religious pedagogy, and entertainment, an interdisciplinary collection of scholars traces how biblical tourism experiences are choreographed and consumed, and how these practices shape embodied and narrative performances of scripture. Contributors focus on four major questions: How have people used tourism to develop new, or renewed, relationships with the Bible? Historically, what role has the Bible played in the development of modern tourism? In the context of the tourist encounter, how have people mobilized the Bible as a social and expressive resource? And what forms of social exchange shape acts of biblical tourism, such as among pilgrims, or between people and landscapes? These questions are centered not only around authorized shrines and “Holy Places,” but also festivals, museums, theme parks, and heritage sites. This book aims to create a comparative and interdisciplinary dialogue around the dynamic relationship between biblical heritage claims and the practices and infrastructures of modern tourism.
In the mid-twentieth century, the Church of Jesus Christ of Latter-day Saints (LDS) returned to Nauvoo, Illinois, home to the thriving religious community led by Joseph Smith before his murder in 1844. The quiet farm town became a major Mormon heritage site visited annually by tens of thousands of people. Yet Nauvoo's dramatic restoration proved fraught with conflicts. Scott C. Esplin's social history looks at how Nauvoo's different groups have sparred over heritage and historical memory. The Latter-day Saint project brought it into conflict with the Community of Christ, the Midwestern branch of Mormonism that had kept a foothold in the town and a claim on its Smith-related sites. Non-Mormon locals, meanwhile, sought to maintain the historic place of ancestors who had settled in Nauvoo after the Latter-day Saints' departure. Examining the recent and present-day struggles to define the town, Esplin probes the values of the local groups while placing Nauvoo at the center of Mormonism's attempt to carve a role for itself within the greater narrative of American history.
This book is the first to examine the depth, complexity and uniqueness of global Christian pilgrimage, travel and tourism, and how they manifest in terms of both supply and demand. It explores the places and spaces of production and consumption of this increasingly important tourism phenomenon. The volume considers the foundational elements of the attractiveness of places according to Christian thinking – spirit of place, scriptural connections, art and architecture, contrived/themed environments, programmed events, volunteer travel opportunities, and visiting local communities by way of solidarity tourism and mission work. It includes a wide range of examples from Europe, the Middle East, Asia, Africa, Latin America and North America and will be of interest to researchers and students in religious studies, tourism, pilgrimage studies, geography, anthropology and Christianity studies.
In this theoretically rich work, Mason Kamana Allred unearths the ways Mormons have employed a wide range of technologies to translate events, beliefs, anxieties, and hopes into reproducible experiences that contribute to the growth of their religious systems of meaning. Drawing on methods from cultural history, media studies, and religious studies, Allred focuses specifically on technologies of vision that have shaped Mormonism as a culture of seeing. These technologies, he argues, were as essential to the making of Mormonism as the humans who received, interpreted, and practiced their faith. While Mormons' uses of television and the internet are recent examples of the tradition's use of visual technology, Allred excavates older practices and technologies for negotiating the spirit, such as panorama displays and magic lantern shows. Fusing media theory with feminist new materialism, he employs media archaeology to examine Mormons' ways of performing distinctions, beholding as a way to engender radical visions, and standardizing vision to effect assimilation. Allred's analysis reveals Mormonism as always materially mediated and argues that religious history is likewise inherently entangled with media.
This book analyzes the role that the physical body plays in foundational Mormon doctrine, and claims that such an analysis reveals a model of empathy that has significant implications for the field of Mormon aesthetics. This volume achieves three main goals: It elucidates the Mormonism's relationship with the body, it illuminates Mormonism’s traditional approaches to understanding and appreciating art, and it suggests that the body as Mormonism conceives of it allows for the employment of an aesthetic framework rooted in bodily empathy rather than traditional Christian or Mormon moral values per se. In support of this argument, several chapters of the book apply Mormonism’s theology of the body to paintings and poems by contemporary Mormon artists and writers. An examination of those works reveals that the seeds of a new Mormon aesthetic are germinating, but have yet to significantly shift traditional Mormon thought regarding the role and function of art.
From before history was recorded to the present day, theatre has been a major artistic form around the world. From puppetry to mimes and street theatre, this complex art has utilized all other art forms such as dance, literature, music, painting, sculpture, and architecture. Every aspect of human activity and human culture can be, and has been, incorporated into the creation of theatre. In this Very Short Introduction Marvin Carlson takes us through Ancient Greece and Rome, to Medieval Japan and Europe, to America and beyond, and looks at how the various forms of theatre have been interpreted and enjoyed. Exploring the role that theatre artists play — from the actor and director to the designer and puppet-master, as well as the audience — this is an engaging exploration of what theatre has meant, and still means, to people of all ages at all times. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.
The End is always near. The Apocalypse has sparked imaginations for millennia, while in more recent times, highly publicized predictions have thrust End-Time theology briefly into the spotlight. In the 21st century, fictional depictions of various apocalyptic scenarios are found in an endless stream of films, TV shows, and novels, while real-world media coverage of global issues including climate change and the migrant crisis often features an apocalyptic tone. Feeling the Future at Christian End-Time Performances explores this prevalent human desire to envision the End by analyzing how various live End-Time performances allow people to live in and through future time. ​ The book’s main focus is contemporary Christian End-Time performances and how they theatrically construct encounters with future time—not just images or ideas of a future, but viscerally and immediately real experiences of future time. Author Jill Stevenson’s examples are Hell Houses and Judgement Houses; Rapture House, a similarly styled “walk through drama” in North Carolina; Hell’s Gates, an “outdoor reality drama” in Dawsonville, Georgia; Ark Encounter, a full-size recreation of Noah’s Ark; and Tribulation Trail, an immersive thirteen-scene drama ministry based on the Book of Revelation. The book’s coda considers similarities between these Christian performances and secular survivalist prepper events, especially with respect to constructions of and language about time. In doing so, the author situates these performances within a larger tradition that challenges traditional secular/sacred distinctions and illuminates how the End Times has been employed in our current social and political moment.