This topic has come up quite a bit in the last while, so I thought I'd do a new #MormonAmerica thread.
Let's talk about the last century of Mormonism & American politics; or, the road to modern-day conservatism. /1
Modern day observers often, and justifiably, think Mormonism & conservatism are synonymous. However, that has not always been the case. Indeed, when looking over the entire past century, the LDS connection to GOP is a recent creation.
It's a fascinating tale. /2
When Mormon leaders gave up (public) polygamy in 1890, they also dissolved their own political party, the "People's Party." This now forced them to choose between the two parties, both of which had baggage & benefits. /3
There was a problem: a majority of LDS were likely to lean Democrat, but it was the GOP that were backing Utah statehood. Further, several LDS leaders, like Joseph F Smith, were stalwart Republicans. So they embarked on a public campaign to support the party. /4
(If you want more on this fascinating pivot, check out my previous thread on Utah statehood.) /4.5
But while there were prominent LDS Republicans, including Apostle Reed Smoot who served in the senate, Utah retained a strong Democratic presence. Statewide elections often when Dem due to historic & philosophical reasons. There was thus a divide between leaders and members. /5
A major shift began in the 1930s. President Heber Grant, a lifelong Democrat, converted to the GOP due to prohibition. And he added J. Reuben Clark, a devoted & partisan Republican, to the First Presidency. They both detested FDR & the New Deal. /6
Yet even as they opposed the New Deal--and published endorsements of his opponents--Mormons continued to vote for FDR at every election & overwhelmingly support federal intervention. But LDS & Democrat leader Henry Moyle observed that Grant & Clark started a shift. /7
Mormons still backed Dems--including strong support for LBJ's Great Society in 1964--but the culture wars in the late-sixties shifted the political landscape. Led by Ezra Taft Benson, Mormons bought in on the new culture wars that formed a new conservative coalition. /8
(If you want more on Mormonism during the Civil Rights debate, check out this previous thread.) /8.5
(And if you want more on the anti-intellectual tradition that stems from this era, see my Washington Post essay.) /8.75 washingtonpost.com/outlook/2021/0…
This trajectory was confirmed in late-70s & 80s with the rise of the Religious Right. Mormons found cultural inroads with religious conservatives over gender politics & were part of the new coalition. Sucked in w/the southern strategy, they became tethered w/family values. /9
As I wrote about the Tab Choir's performance at his inauguration, the LDS community's embrace of Trump demonstrates how far that relationship has come. Having previously been political outsiders, they can't fathom no longer being party loyalists. /10 religiondispatches.org/mormon-taberna…
Among the many lessons from this story is a reminder that no political coalition lasts forever. Today's configuration would have seemed impossible in the 1930s. So who's to say where the Mormon vote will go from here? /fin
And for those who like the different medium, here's the TikTok version of this thread. tiktok.com/@benjaminepark…
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Hey y'all: I've been made aware that I goofed on a statistic in my WaPo essay--I gave the figure for Utah's total vaccination rate when I said "eligible." That is my mistake and I apologize. And I know that given Utah's demographics, that means something. washingtonpost.com/outlook/2021/0…
However, I still stand by my broader points, and don't think much changes by switching those two words. (Though I'll certainly be haunted by the mistake!) And while smart people can differ on historical causations, I think Mormonism's anti-intellectual trajectory is clear.
I'll say this: it's odd for anyone to argue against the point that there's a large segment of Mormonism's population who are vaccine hesitant, given 1) the church's need to make repeated statements, and 2) the broad reactions to said statements.
As Canadians and Americans come to grips with the grisly details of children's burials near boarding schools, it is also important to note the role that voluntary & religious organizations played, too.
A #MormonAmerica thread on the LDS Indian Student Placement Program. /1
In 1947, a young Navajo girl named Helen John traveled with her family to Richfield, Utah, hired as field laborers. Growing up, Helen hid whenever cars drove through her reservation out of fear they would abduct her and take her to boarding schools. /2
But in Richfield, she encountered a white family named the Averys who introduced her to Mormonism. At first she was reluctant, and the language barrier made it difficult, but eventually she was intrigued and desired to stay and learn more. /3
I've been really enjoying the virtual #SHEAR2021 conference, though certainly missing seeing everyone in person. But one of my favorite events are the book awards, so in advance of tonight's @SHEARites announcements, here are my Top #10 Early Republic Books from 2020.
First, because I'm a cheater, I want to list three "Honorable Mentions"--books that I loved, but probably fall just outside SHEAR's scope, which I interpret as *after* the Revolution and *before* the Civil War.
Honorable Mention #1: @SerenaZabin's THE BOSTON MASSACRE: A FAMILY HISTORY, a gripping social history that brought new perspectives on the local conflict that ignited a global war. indiebound.org/book/978054491…
Spent my sabbath morning returning to @benjamingwright’s powerful, and quite relevant, BONDS OF SALVATION: HOW CHRISTIANITY INSPIRED AND LIMITED AMERICAN ABOLITIONISM, to resurrect my #ReviewThread series.
Note: capitalized words are categories. /1
SUMMARY: from the beginning, most American Christians could be categorized in two camps: conversionists, or those who believed spreading salvation was too priority, and purificationists, or those who believed abolition would purify the nation. /2
During the revolutionary era, there was genuine hope that slavery could be abolished, and Wright highlights these early purificationist voices. However, most came to see missionary work and national salvation as the more pressing need, so they distanced from abolition. /3
There’s few more consequential figures in Mormon studies than D. Michael Quinn, who worked for LDS church, taught at BYU, was excommunicated, & published a series of books that reshaped the field.
Mike passed away last night. I’d like to highlight some of his life and impact. /1
Quinn was born to a Mexican immigrant father & sixth-generation Mormon mother. He earned a degree in English from BYU, served mission to UK, then spent 3 years in military before finding history. He 1st did MA at Utah, then a PhD at Yale, where he studied the Mormon hierarchy. /2
His research coincided with historical openness at the LDS archives, & he was hired by Leonard Arrington to mine boxes & boxes of documents, many of them untouched. The period was later referred to as “Camelot,” and Quinn referred to every day as “Christmas morning.” /3
I vividly remember my American Heritage teacher at BYU spending an entire week arguing why raising the minimum wage would not only be disastrous for the economy, but a betrayal of LDS theology.
It was that moment I recognized the cultural gulf between me and many in the faith.
Also, there’s a great history to be written dissecting BYU’s massive American Heritage program to understand the modern Mormon mind. My textbook had an image that showed abortion rights as the first step toward atheist totalitarianism.
Also also, I’ll always remember how, after the prof spent the whole semester railing against socialist countries, an international student raised her hand and said her experience being raised in a European nation was sublime.