Clarke, Steve. “When conspiracy theorists win.” Inquiry: An Interdisciplinary Journal of Philosophy (2024): 1-24.
‘Generalists’ hold that conspiracy theories, as a class, have epistemic defects. Well confirmed theories that invoke conspiracies, such as the theory that the Nixon administration conspired to orchestrate the break in at the Democratic National Committee offices in the Watergate complex, on 17 June 1972, – the ‘Watergate theory’ – raise a problem for generalists as it’s hard to understand how such theories can have epistemic defects. The Watergate theory is often not considered a mere conspiracy theory, because it enjoys ‘official theory’ status and in folk usage that means it is not a conspiracy theory. However, most people concede that the Watergate theory was a conspiracy theory before obtaining official status. So, appealing to folk usage does not make the problem go away. Recently however, several generalist scholars including, Cassam, Mandik, Thalman and Butter, have argued that theories invoking conspiracies that enjoy official status were never conspiracy theories. I’ll consider their reasoning and show where they go wrong. I’ll work with the examples of the Watergate theory and the ‘false flag’ theory of the Mountain Meadows massacre of 1857, which has it that this massacre of over 100 people was led by white Utahn Mormons disguised as Native Americans.
Talbot, Christine. Introductions to Mormon Thought: Sonia Johnson: A Mormon Feminist. (2024).University of Illinois Press.
Few figures in the history of the Church of Jesus Christ of Latter-day Saints provoke such visceral responses as Sonia Johnson. Her unrelenting public support of the Equal Rights Amendment (ERA) made her the face of LDS feminism while her subsequent excommunication roiled the faith community.
Christine Talbot tells the story of Sonia’s historic confrontation with the Church within the context of the faith’s first large-scale engagement with the feminist movement. A typical if well-educated Latter-day Saints homemaker, Sonia was moved to action by the all-male LDS leadership’s opposition to the ERA and a belief the Church should stay out of politics. Talbot uses the activist’s experiences and criticisms to explore the ways Sonia’s ideas and situation sparked critical questions about LDS thought, culture, and belief. She also illuminates how Sonia’s excommunication shaped LDS feminism, the Church’s antagonism to feminist critiques, and the Church itself in the years to come.
A revealing and long-overdue account, Sonia Johnson explores the life, work, and impact of the LDS feminist.
Martin, Nicole. “The Indian, Chinese, and Mormon Questions: The American Home and Reconstruction Politics in the West.” Pacific Historical Review 93, no. 3 (2024): 445-474.
This article examines how the cultural concept of the American home shaped Reconstruction politics in the American West. In a post-Civil War era in which Republicans sought a national culture and homogenous citizenry, ideas about what made a proper home became a powerful way to measure the potential inclusion of western minority groups. Three “questions”—the Indian, Chinese, and Mormon Questions—became some of the most pressing and passionately debated political controversies of the period. Historians have tended to treat these questions separately, but American congressmen, policy makers, and reformers discussed the three groups in remarkably similar ways. Ultimately, these Americans asked a single question—who had the right to possess homes and, by extension, American citizenship. These commentators, the article argues, saw Native peoples, Chinese immigrants, and Mormons as unfit for U.S. citizenship for three main reasons: their failure to create proper homes, their threat to white homes, and their occupation of land that could otherwise be settled with white homes and families. When examined together, the western questions reveal how the American home, born in an emancipatory moment, became a blunt and violent tool of Reconstruction in the West.
Romanello, Brittany. “Diversities and interethnic relationships in Spanish-speaking Mormon congregations in the US.” In Handbook of Migration, Ethnicity and Diversity, pp. 184-199. Edward Elgar Publishing, 2024.
This chapter is about religion and migrant diversity and focuses on the large number of Latinx migrants in the U.S. Mormon Church. Not only has rapidly increasing Latino migration brought considerable ethnic diversity to a Mormon Church traditionally dominated by white Anglo members, but Mormon pan-ethnic Latino congregations are also quite ethnically diverse since their members come from various countries in Latin America with different cultures, racial phenotypes, and socioeconomic statuses. The Latino ethnic diversity in the Mormon Church has led to two types of ethnic tensions and exclusions. First, Latina women often feel ethnically excluded and stigmatized in white Mormon spaces and are subject to assimilation pressures in a Church that historically attempted to (unsuccessfully) incorporate ethnic minorities in mainstream white congregations instead of allowing them to self-segregate. As a result, Latina Mormons seek ethnic refuge in Spanish-speaking wards where they find social inclusion and camaraderie, are able to use and maintain their language and cultures, and can escape prejudice and discrimination from white congregations. Nonetheless, because of the diversity of these pan-ethnic Spanish wards, these women also face exclusions and tensions from other Latinos along the lines of national, ethnic, racial, and class difference.
Greenhill, Jennifer A. “Trump’s Court Artist.” Interrogating the Visual Culture of Trumpism (2024).
No abstract and only tangentially related to Mormonism, but found it interesting that there is a chapter in an edited series about our own Michelangelo, our own Da Vinci, Jon McNaughton.
O’Brassill-Kulfan, Kristin. “Salt Lake City’s Black History Walking Tour with Sema Hadithi.” The Public Historian 46, no. 3 (2024): 99-103.
No abstract.
Lemasters, Ryan. “Religious Transhumanism as a New Religious Movement: Sketching a Model of the Development of Religious Transhumanism.” Religions 15, no. 8 (2024): 885.
This essay proposes a new model for understanding religious transhumanism by extending existing frameworks that have been useful for predicting the success of new religious movements (NRMs). This paper focuses on the Mormon Transhumanist Association as a case of religious transhumanism that is incongruent with existing models of NRMs, thereby highlighting the limitations of these models. First, I demonstrate how the Morman Transhumanist Association challenges religious scholars’ conventional concepts for understanding NRMs, particularly within anthropology, cosmology, and eschatology. Then, I present a model that effectively accounts for the unique characteristics of religious transhumanist groups, thereby demonstrating and addressing the field’s current lack of an explanatory framework.
Bogdan, Ludmila, Flora Botelho, and Séamus Power. “Polygamy on Trial: Analyzing Anti-Polygamy Legislation in Nineteenth-Century United States.” Law, Culture and the Humanities (2024):
This study examines nineteenth-century United States anti-polygamy legislation, focusing on its intersections with multiculturalism and minority rights. By analyzing the historical and legal aspects of these laws, we identify their impact on Mormon communities and immigrant groups, aimed at enforcing cultural assimilation. Our findings reveal tensions between religious freedom and societal concerns over polygamy, particularly in Christian contexts. The research highlights a paradox in liberal democracies, where safeguarding minority rights often clashes with societal values, leading to legislation against practices seen as disruptive. It emphasizes the delicate balance between cultural pluralism, multiculturalism, minority rights, and societal cohesion in nineteenth- century America, shedding light on the ongoing relevance of these debates today. This study calls for further exploration of arguments against culturally or religiously inspired practices in Western democracies.
Graabek, Michelle. ““Regarding the Mormons”: Danish Lutheran Pastors’ Reports to the Bishop of Zealand on Latter-day Saints in 1854.” Journal of Mormon History 50, no. 3 (2024): 5-28.
No abstract, paywalled.
Inouye, Melissa Wei-Tsing, and Joseph Soderborg. ““We Had A Symbiotic Relationship”: The Structure and Texture of Chinese-White Relationships in Depression-Era Utah.” Journal of Mormon History 50, no. 3 (2024): 73-88.
No abstract, paywalled.
Cannon, Jeffrey G. “A Different Covenant: Anti-Catholicism, Anti-Mormonism, and Nativism in Interwar Scotland.” Journal of Mormon History 50, no. 3 (2024): 51-72.
No abstract, paywalled.
Bringhurst, Newell G. “Eldridge Cleaver’s Spiritual Odyssey and Embrace of Mormonism.” Dialogue A Journal of Mormon Thought 57, no. 2 (2024): 119-140.
No abstract, chatGPT summary:
The article titled “Eldridge Cleaver’s Spiritual Odyssey and Embrace of Mormonism” by Newell G. Bringhurst discusses the religious journey of Eldridge Cleaver, a former Black Panther and author of the memoir “Soul on Ice.” Cleaver’s most notable religious conversion was his baptism into the Church of Jesus Christ of Latter-day Saints (LDS Church) in 1983, following the 1978 Black Revelation which allowed Black members to hold the priesthood.
Cleaver’s spiritual journey began in his childhood as a Baptist, followed by conversions to Catholicism, Islam, and various Christian denominations. His interest in Mormonism was sparked by his study of the Melchizedek priesthood, which led to his baptism after a three-year period of investigation and interaction with LDS members.
Despite his initial enthusiasm and involvement, Cleaver’s active participation in the LDS Church waned over time. His separation from his wife, Kathleen, and subsequent move from San Jose to Oakland and Berkeley contributed to his detachment. He also faced financial struggles, legal issues, and political failures, which further distanced him from the Church.
Cleaver’s involvement in Mormonism has been minimally addressed in biographies, often dismissed or overlooked. Bringhurst’s article aims to highlight this significant phase in Cleaver’s life, portraying him as a lifelong religious seeker whose journey through Mormonism reflects his complex and multifaceted spiritual quest.
Shrum, Nicholas B. “Materializing Faith and Politics: The Unseen Power of the NCCS Pocket Constitution in American Religion.” Dialogue A Journal of Mormon Thought 57, no. 2 (2024): 41-84.
No abstract, chatGPT summary:
The article titled “Materializing Faith and Politics: The Unseen Power of the NCCS Pocket Constitution in American Religion” by Nicholas B. Shrum explores the intersection of religion and politics through the lens of the pocket Constitution published by the National Center for Constitutional Studies (NCCS).
Key Points:
- Symbolism in Art and Protests: The article begins with the portrayal of Cliven Bundy holding an American flag and a pocket Constitution during the Bundy standoffs, highlighting the symbolic importance of the pocket Constitution among antigovernment activists and politicians, including Senator Mike Lee.
- Widespread Distribution: With over fifteen million copies in circulation, the NCCS pocket Constitution is not just a text but a curated artifact imbued with religious significance and a specific political ideology, promoting Christian nationalism.
- Material Religion: Shrum argues that the pocket Constitution acts as a powerful piece of material religion, influencing and transforming political and theological beliefs. It is not just a document but a physical object that carries its own agency.
- Historical Context and Evolution: The NCCS, originally the Freemen Institute (FI), was founded by W. Cleon Skousen in 1971. The FI aimed to educate Americans on the Judeo-Christian roots of the Constitution and its divine inspiration. The organization changed its name to NCCS in 1984 to align more closely with the emerging religious right.
- Divine Inspiration and Adaptability: The article traces the belief in the Constitution’s divine inspiration within Latter-day Saint thought, starting from Joseph Smith to modern LDS leaders like J. Reuben Clark and Ezra Taft Benson. Despite their reverence for the Constitution, these leaders also saw the need for its adaptation to meet the changing needs of society.
- Christian Nationalist Myth-Making: The NCCS pocket Constitution and related publications by Skousen and others often frame the founding documents and figures of the United States within a narrative of divine intervention and Christian nationalism, sometimes taking quotes out of context to support this view.
- Impact and Legacy: The NCCS and its publications have played a significant role in shaping conservative and religious thought in America, particularly among Latter-day Saints and broader Christian nationalist movements.
Shrum’s article provides a comprehensive analysis of how the NCCS pocket Constitution has become a symbol of the intertwining of faith and politics in America, promoting a vision of the United States as a divinely inspired nation with a special role in history.
Gooren, Henri. “Leadership, Retention, and US culture in the LDS Church in Latin America and Europe.” Dialogue A Journal of Mormon Thought 57, no. 2 (2024): 85-118.
The article “Leadership, Retention, and US Culture in the LDS Church in Latin America and Europe” by Henri Gooren examines the cultural dynamics and challenges faced by The Church of Jesus Christ of Latter-day Saints (LDS Church) in Latin America and Europe. The article highlights the significant influence of US leadership culture on local LDS cultures and its impact on member retention rates.
Key Points:
- Cultural Exchange and Leadership: The LDS Church, with its centralized leadership in the US, interacts with local cultures in complex ways. The US leadership culture often defines LDS culture in local contexts, reflecting particular class interests and a colonial legacy. This top-down approach can lead to tensions and low retention rates of converts.
- Centralization and Tension: Since the 1960s, the LDS Church has emphasized correlation, standardization, and centralized control, often making decisions outside local contexts. Efforts to harmonize church culture with local cultures have been made, but critics argue that the church’s structure remains predominantly American.
- Criticism of Gospel Culture: Scholars criticize the concept of a universal gospel culture, which they argue is an idealized version of American culture. This culture often clashes with local traditions and practices, leading to ethnocentrism and hegemony.
- Corporate Culture and Leadership: The adoption of US corporate culture in church leadership includes dress, values, and class allegiance. This culture is both appealing and alienating, contributing to low retention rates. Local leaders often come from business or professional backgrounds, which can create a disconnect with the general membership.
- Retention Issues: Low retention rates in Latin America and Europe are attributed to several factors, including premature baptisms, insufficient preparation of new members, and the strongly US-flavored church culture. Retention rates vary, but they are generally low, ranging from 10 to 30 percent.
- Leadership Challenges: The unpaid nature of church service positions is problematic in contexts of poverty and low formal education. Authoritarian leadership styles and cultural conflicts further exacerbate retention issues. Effective local leadership is crucial for the appeal and retention of church members.
- Empirical Data on Leadership: The article provides updated data on the demographics of LDS leaders in Chile, Central America, Belgium, and the Netherlands. It highlights the continuity of leadership recruitment from business and professional backgrounds, which can be both beneficial and problematic.
- Efforts to Improve: The LDS Church has made efforts to address local leadership problems and the dominance of US culture, but challenges remain. The article suggests that understanding and adapting to local cultural contexts is essential for improving retention rates.
The article emphasizes the need for a more nuanced understanding of the interplay between US leadership culture and local cultural contexts to address the retention challenges faced by the LDS Church in Latin America and Europe.
Brennan, Eilise, Amir Samnani, Hatty Barthorp, Alice Burrell, Fabrizio Loddo, Angelina Nasira Boi, Marlene Traore-Hebie, Nicky Dent, and Marie McGrath. “Trialling a multi-MUAC tape to screen at-risk infants under six months in East Africa.” Field Exchange 73 (2024): 22.
Not Latter-day Saint related, but they acknowledge that the study was funded in part by the Church’s charities, something that is relevant with the recent announcement about a BYU Medical School.
Kim, Seungju, G. Tyler Lefevor, and Samuel J. Skidmore. “Mitigating the Impact of Religiously Based Family Expectations on Depression Among Sexual and Gender Minorities: The Role of Authenticity.” Journal of Homosexuality(2024): 1-25.
Although it is clear that religious beliefs can motivate family rejection among sexual and gender minorities (SGMs), ultimately harming their mental health, researchers have not examined the direct link between religiously based family expectations and mental health. In the present study, we first developed the Religiously Based Family Expectations Scale. The scale demonstrated good reliability and factor structure. It evidenced convergent and divergent validity with other measures of religiousness and sexual identity, as well as incremental validity in predicting mental health outcomes above and beyond these measures. Next, we examined how religiously based family expectations related to depression in a sample of 534 SGMs with a conservative religious background (raised as part of the Church of Jesus Christ of Latter-day Saints). We found that religiously based family expectations were positively related to depression but that this relationship was moderated by authenticity such that religiously based family expectations exerted a much stronger relationship with depression among SGMs who evidenced less authenticity.
Thanks for the work you put into these posts, Stephen.
Holding up McNaughton as an LDS version of Michelangelo and Da Vinci? Funny boy.
Gary Bergera: Thank you!
Old Man: I thought about putting a ;) emoji, but that would have made the sarcasm too obvious.
Am I the only one who found myself wondering, What the heck did I just read? after the first abstract?
I think it’s basically saying: sometimes things labelled conspiracy theories later turn out to be true and become the standard facts: exhibit A is Mormon participation in the Mountain Meadows Massacre and Watergate.
Sorry: exhibit A is “Mormon participation in the Mountain Meadows Massacre” and “Watergate.” We did not participate in Watergate (besides Elder Christofferson helping investigate it).