At
the root of an individual’s political beliefs is his or her political identity.
Political identity has many forms, and it is the most accurate predictor of the
way an individual will see the world. Political identity can be defined as “the
ways that individuals categorize themselves and others, and how they understand
the power relationships of domination and oppression that exist between groups”
(Samuels). Often, a distinct political identity can be produced by a certain
societal factor, such as culture, ethnic group, or religion, and this factor
can grow to define one’s political identity.
In
the United States, membership to the Church of Jesus Christ of Latter-Day
Saints is undoubtedly part of one’s identity. An identity becomes politicized
when “large numbers of people mobilize to advance interests of or defend
perceived threats to their identity group” (Samuels). By this definition,
voting based on the beliefs of a specific group would be a quality of a
politicized identity. Within the LDS Church, specific moral beliefs – against
gay marriage, against abortion, etc. – are taught and promoted amongst members.
The LDS Church has even directly fought the passage of laws permitting gay
marriage in the United States (de Turenne). Within the U.S., one political
party, the Republican Party, promotes these conservative social values
(Renewing). As of 2008, a disproportionately large amount of Mormons, 59%,
identified with the Republican Party, compared with 27% of non-Mormons
(Phillips). Furthermore, a Utah Data Points study shows that 91% of “very
active Mormons” – who are already primarily Republican – are straight ticket
voters, voting for the same party’s candidate for races for governor, Senator,
US House of Representatives, and Utah House of Representatives (Brown). It is
apparent that Mormons vote to advance the Church’s beliefs.
While
there is a distinct LDS political identity, this identity is not always
definitive. In 2008, 27% of Mormons identified with the Democratic Party
(Phillips), a party that historically promotes values not in sync with LDS
beliefs. This percentage is not too proportionally less than the percent of
non-Mormons who identify with the Democratic party, 35% (Phillips). While many
members of the LDS church vote to promote the beliefs of the Church, not all
do. There is an LDS political identity, however it is not as strong as other
political identities, such as feminism or environmentalism.
In
theory of political identity, there are two primary arguments – primordialism
and constructivism. Proponents of primordialism believe that political
identities are with subjects since their birth or early childhood, emphasizing
family relationships, and are largely unchanged; those of constructivism
believe that political identities can change, and that one’s social context can
bring a political identity to evolve (Samuels). The deduction that membership
to the LDS Church is a political identity supports the constructivism argument
– many members of the Church aren’t born into Mormon families, but convert. Even
those who are born into the Church must still convert internally or they won’t
strongly identify with the LDS Church, and thus the LDS political identity.
Constructivism can explain this change in identity, moving to an LDS identity.
Primordialism cannot explain conversion to Mormonism.
There
is a distinct, but not always definitive, LDS political identity. Over half of
the 14 million members of the LDS church (Hales) mobilize in the form of voting
to promote LDS moral beliefs. A percentage of Mormons do not use the church as
their fundamental political identity, but many use this political identity to
guide their political and social actions. The LDS political identity plays a
large part in the political beliefs of many Mormons.
Samuels,
David J. Comparative Politics : Pearson. 2012. Print.
De
Turenne, Veronique. "Mormon Church Steps into the Prop. 8
Battle." Mormon Church Steps into the Prop. 8 Battle. LA
Times, 9 Oct. 2008. Web. 11 Oct. 2012.
"Renewing
American Values." GOP. Republican National Committee, 2012.
Web. 11 Oct.
Phillips,
Rick, and Ryan T. Cragun. "Mormons in the United States 1990-2008:
Socio-demographic Trends and Regional Differences." Trinity Banter.
Trinity College, 2008. Web. 11 Oct. 2012.
Brown,
Adam. "More on Whether Good Mormons Can Be Good Democrats." Utah
Data Points Blog. Utah Data Points, 7 Dec. 2010. Web. 11 Oct. 2012.
Hales,
Brook P. "Statistical Report, 2011." Ensign May
2012: Lds.org. Web. 12 Oct. 2012.
I like this a lot, especially the point about conversion being a factor and how that can bring both primordialist and contructivist arguments into the picture. Good job!
ReplyDeleteI disagree with a couple of your remarks about social policy.
ReplyDelete"In 2008, 27% of Mormons identified with the Democratic Party, a party that historically promotes values not in sync with LDS beliefs."
I'm not a Democrat (I'm a Libertarian), but I don't think it's fair to say that they promote sin. The church does clearly define what is right and wrong, however it generally does not prescribe policy solutions. For example, we know from the word of wisdom that Mormons are not supposed to use drugs like marijuana. But to my knowledge, no prophet has endorsed drug prohibition by the state.
Coffee, alcohol, tobacco, premarital sex are all clearly wrong according to LDS doctrine, but Mormons have not attempted to outlaw them. The issue is whether the state should legislate morality, I personally believe that it should not.
"While many members of the LDS church vote to promote the beliefs of the Church, not all do."
I'm guessing that you are suggesting that the Republican Party promotes the beliefs of the church. But one might also argue that government interference in personal matters is an unjust infringement on one's agency. The church strongly promotes individual free agency.