Blog 5

           Religion is one of the most important ethnic aspects of a person’s life, and religious beliefs can often shape the manner in which a person thinks and acts. Members from The Church of Jesus Christ of Latter-day Saints (LDS church) have often been known for their conservative beliefs, and many people outside of the church consider their religion to be the dominating factor in each of their decisions, creating a believed political identity for Mormons. In order to determine if an LDS political identity exists, we must first examine what it is and then analyze the causes of its politicization.

            In a recent survey, seventy-one percent of active Mormons claimed to be part of the conservative Republican Party while only nineteen percent were from the Democratic Party (a fifty-two point margin) (Gallup 2010). Because Mormon doctrine often coincides with conservative ideals (such as pro-life and traditional marriage views), many members are impelled to support the Republican Party and base all of their political decisions on their religion. Also, the survey proved that Mormons were the most conservative religious group in the United States (Gallup 2010). Although there are many exceptions, as seen by the nineteen percent who are more liberal, church members are more likely to make political and social decisions based on their identity as a Mormon than any other identity they may have, as proven by their dominant support for the Republican Party as a group. Clearly a political identity exists, but why does the LDS church create such a powerful political identity while other religions do not? Why and when does this political identity form in the lives of thousands of Mormons?

            Many political scientists attribute political identities to primordialism, which “assumes that identities are something people are born with” or something that emerges through early childhood experiences (Samuels 2012). The childhood of many members of the LDS church can have lasting implications. Children are taught to attend church every Sunday. They are taught to serve others. They are taught to read the scriptures. The list continues, and these teachings often shape the beliefs and outlining characteristics of any Mormon child. These teachings become who they are. For this reason, supporters of primordialism would argue, their religion has become their political identity. To make decisions that contradict what they were taught would internally destroy everything that their parents had taught them and essentially themselves. For example, in the California proposition on gay rights (Proposition eight), eighty to ninety percent of the early volunteers who walked door-to-door in support for traditional marriage were Mormons who most likely had been taught that gay marriage was morally incorrect (McKinley and Johnson 2008). Because members’ characteristics are deeply entrenched by their childhood, their religion becomes their political identity. Any political act that goes against an idea of their religion is a political threat, and it must be defeated. As a political scientist suggested, “they react just as they would if their family were threatened” (Samuels 2012).       

            Other political scientists would argue that the primordial effects of LDS identities ultimately do not make a difference, but constructivism plays a much larger role in politicizing the Mormon identity. Constructivists assume that “political identities are malleable” and are “an evolving political process” (Samuels 2012). Although LDS children are “forced” to attend church by their parents, a time arrives in each Mormon’s life where he or she must make a decision to follow or reject their parent’s teachings. Supporters of constructivism would argue that the Mormon identity truly politicizes when members gain a testimony for themselves that the church is true. When that occurs (around the teenage years or later), the beliefs of Mormons become more than an identity. It becomes who they are. It shapes every decision of their life. It becomes “the beliefs, values, and purposes that bring the agent to perform” political actions (Little 1991). Supporters of constructivism would argue that the LDS political identity truly evolved from each member’s willingness to choose if they wanted to know the truth (agency). At that moment, their beliefs become their life.

            Because the church’s teachings often form a person’s character, whether by primordial or constructivist causes, the LDS identity often politicizes and shapes every decision a Mormon makes. From decisions of honesty to political voting, most Mormons take into account the lessons of their church and the effect the decision would have on the church in order to make their decision. As a Mormon myself, I can say that I would never make any decision that contradicts what I have learned from my parents and personally gained from the teachings of the church.

REFERENCES

Gallup. 2010. Mormons most conservative major religious group in U.S. http://www.gallup.

com/poll/125021/mormons-conservative-major-religious-group.aspx (accessed October 11, 2012).

Little, Daniel. 1991. Varieties of social explanation: An introduction to the philosophy of social

science. San Francisco, CA: Westview Press.

McKinley, Jesse, and Kirk Johnson. 2008. Mormons tipped scale in ban on gay marriage. New

York Times. November 14. http://www.nytimes.com/2008/11/15/us/politics/15marriage. html?pagewanted=all (accessed October 11, 2012).

Samuels, David J. 2012. Comparative politics. Upper Saddle River, NJ: Pearson Education.