Picture of Guest Post
Guest Post
Exponent II features the work of guest authors writing about issues related to Mormonism and feminism. Submit a guest post Write for Exponent II.

The BOM Videos: one backstage perspective

The BOM Videos: one backstage perspective
From the left: Alice Johnson, Naomi; Shona Kay, Ziopporah; Miriam Sweeney, Ruth; Shaunna Thompson, Elishiba. Taking a break on the way to set.

By Miriam Bay Sweeney

The committee was questioning their own earlier decision. They’d originally wanted to depart from scriptural text in the script of the videos in production for The Book of Mormon. But some doubted that route. Where do you draw the line, after all, when creating an artistic visualization of the scriptures? Isn’t it a little presumptuous to add in your own words?

Christina Torriente, a director, spoke up: “I’m grateful we’re considering adding dialogue. Otherwise, the only words we’d hear from a woman’s mouth would be Sariah complaining.”

The committee exchanged glances. There was no more indecision. They would include added dialogue.

When I was cast in the first season of the Book of Mormon videos, I was told to study 1 Nephi 1 – 17 in the months leading up to production. I was eager to immerse myself in my role, but I retained a healthy dose of skepticism. My role, Ruth, was never named in the Book of Mormon. Her existence was only suggested in 1 Nephi 7:6—Ishmael had two sons, and they and their families rebelled against Nephi on their way out of Jerusalem. So it was assumed that both the sons of Ishmael were married, and Ruth was created as the wife of the younger son of Ishmael. As I began my preparations with Nephi’s report of having been born of goodly parents, I couldn’t help but doubt that I’d find much about my character in those pages.

Filming started in June. I was wide-eyed and soaking in the movie production world in general. Sure, you had to arrive on set by 5:30 a.m. most days (to say nothing of how early the costumers, makeup artists, assistants, directors, etc. had to be there), but you could have a made-to-order omelette for breakfast! And golf carts would be waiting to ferry you back to the costume trailer! It was fairly magical. But made to order omelettes were trivial compared to what we all worked together to create.

There’s so much I could tell you about the power of women in this production. The actors drew upon their own vivid experiences to create profound, real characters. Being on that set breathed life into the families of Lehi and Sariah and Ishmael and his wife like I’ve never felt it. We know Nephi had sisters, but in this production, it was decided that his sisters had married the two sons of Ishmael (making my character Nephi’s older sister), thus explaining why Lehi and Sariah pointed their children back to Jerusalem to get Ishmael’s family in particular. We know Laman and Lemuel rebelled against Nephi and his staunch adherence to what they saw as their father’s extremism, but in this production, we see the influence—both towards peace and away from it—that the women they loved had on those actions. And we know that Nephi escaped with his family “and all those who would go with me” into the wilderness when he received a warning from the Lord, but in this production, we see the pain the separation caused both those who chose to go and those who chose to stay.

My character matured into oblivion along with all of Nephi’s generation about halfway through season two, so I only spent a few weeks over the course of two summers in this alternate reality. But it taught me something I intend to cling to. The lack of women’s voices in the scriptures is not an indiction of a distinction of worth between the sexes. It is not indicative of a lesser likelihood of women’s close relationship with God. It is indicative of the cultural context in which the events and feelings of the authors lived. 

Performance is sacred. We experience religious performance through ordinances, the most performed of which being the temple endowment. Performance can be educational and worshipful. It can contribute to defining an identity. And it erects a lens through which we can appreciate any story. I’m so glad that the men and women working to interpret scripture stories through this production have a vested interest in amplifying women’s experiences.

 

Miriam lives in Madison, Wisconsin, where she’s always looking for excuses to talk and write about theology, human communication, and social impact entrepreneurship. All her passions revolve around telling stories.

Read more posts in this blog series:

Exponent II features the work of guest authors writing about issues related to Mormonism and feminism. Submit a guest post Write for Exponent II.

5 Responses

  1. I love hearing how the unnamed, voiceless women of the Book of Mormon were given names, lines, and stories of their own! It feels a little like Mormon midrash to do this and it really speaks to me in how it encourages us to see the women between the lines and margins as full people.

  2. I enjoyed this, thanks for sharing your perspective. “It is indicative of the cultural context in which the events and feelings of the authors lived.” This is true of then as it is today: yes, we updated these stories to include women’s voices because we value women’s voices now. That we include them tells us something about our culture. But it makes even starker the instances (and conferences, and councils, and manuals) where we still don’t include women’s voices in 2019 (or at least don’t include them anywhere remotely near a parity with men’s voices- I’m looking at you, two female speakers in the general sessions of conference). That says something about us today.

Leave a Reply

Your email address will not be published. Required fields are marked *

This site uses Akismet to reduce spam. Learn how your comment data is processed.

Our Comment Policy

  • No ads or plugs.
  • No four-letter words that wouldn’t be allowed on television.
  • No mudslinging: Stating disagreement is fine — even strong disagreement, but no personal attacks or name calling. No personal insults.
  • Try to stick with your personal experiences, ideas, and interpretations. This is not the place to question another’s personal righteousness, to call people to repentance, or to disrespectfully refute people’s personal religious beliefs.
  • No sockpuppetry. You may not post a variety of comments under different monikers.

Note: Comments that include hyperlinks will be held in the moderation queue for approval (to filter out obvious spam). Comments with email addresses may also be held in the moderation queue.

Write for Us

We want to hear your perspective! Write for Exponent II Blog by submitting a post here.

Support Mormon Feminism

Our blog content is always free, but our hosting fees are not. Please support us.

related Blog posts

Ancient people were as susceptible to biases and misinformation as modern people. They were also products of their time, unaware of scientific discoveries and advancements in human civilization that were yet to come. Moroni, Mormon, and the other authors of the Book of Mormon simply didn't know what they didn't know, and Moroni had the humility to acknowledge that.
We've been reading the Book of Mormon all year, but now we're taking that one step further and reading Mormon's book within the Book of Mormon, which is also called the Book of Mormon. Luckily, having two little books named Mormon compiled into a big book named Mormon is not confusing at all.

Never miss A blog post

Sign up and be the first to be alerted when new blog posts go live!

Loading

* We will never sell your email address, and you can unsubscribe at any time (not that you’ll want to).​