Search Results (16)

The emergence of Lamanite Studies exemplifies the need for decolonial and Indigenous-centered reevaluations of Mormon–Indigenous relations. This article advocates for the reclamation of Indigenous identity independent of the constraints imposed by Mormon doctrine. The incorporation of Indigenous genealogies into Mormon theology results in epistemic violence, disconnecting Indigenous peoples from their ancestral identities and substituting the latter with the settler/invader colonial construct of “Lamanite”. This paper advocates for the decolonization of Indigenous identities within Mormonism, emphasizing the need for a radical intervention that prioritizes Indigenous sovereignty and self-definition over the maintenance of colonial categories. I present approaches and scholarship in Lamanite Studies that align with Indigenous land and spiritual repatriation, promoting the restoration of Indigenous epistemologies to Indigenous communities. Theoretical colonialism must be supplemented by grassroots initiatives that empower Indigenous communities to reclaim their spiritual and cultural identities. Full article

Cytochrome P-450 (CYP) is one of the metabolic enzymes which is conserved among organisms to metabolise xenobiotics. The metabolic role and transcriptomic profiles of the CYP6B subfamily have been studied in some Papilionidae insects. However, the role of CYP6Bs expressed in Rutaceae plant-fed swallowtails has yet to be fully examined. Here, the expression profile of CYP6B in the Great Mormon (Papilio memnon) larvae, which prefer Citrus plants to the Rutaceae plant, was investigated by RNA sequencing analysis and real-time quantitative PCR when feeding different kinds of Citrus plants. We found that six kinds of CYP6B subtype transcripts were expressed in the larval fat body and midgut. Then, we focused on CYP6B2, CYP6B5, and CYP6B6 transcripts and examined their mRNA expression in the larvae fed on different plants. These CYP6B mRNA expressions were changed in the larval fat body and the midgut by changing the host plants. The presence of chemicals specific to each host plant was confirmed when the host plant components were examined by database, literature, and thin-layer chromatography. Our study suggests that phytochemicals in the host plant affect CYP6B subtypes mRNA expression in P. memnon larval fat body and midgut, and CYP6B subtypes may relate to metabolise the phytochemicals in the host plants. Full article

Many toxic animals display bright colour patterns to warn predators about their toxicity. This sometimes leads other sympatric palatable organisms to evolve mimetic colour patterns to also evade predation. These mimics, however, are often imperfect, and it is unclear how much their colour patterns can vary away from the model before they become ineffective. In this study, we investigated how predation risk of the palatable Common Mormon butterfly (Papilio polytes) is affected by two alterations of its wing pattern that make it progressively more distinct from its model, the Common Rose (Pachliopta aristolochiae). We deployed butterfly paper models in the field, where all models displayed the same colours but had different patterns. In the first modification from the Wildtype pattern, we exchanged the position of the red and white colour patches but kept the overall pattern constant. In the second modification, we created an eyespot-like shape from the pre-existing pattern elements by moving their positions in the wing, altering the overall wing pattern. Both modifications increased attack risk from predators relative to Wildtype patterns, with the eyespot-like modification having the highest predation risk. Our results show that avian predators can distinguish between all three patterns tested, and that pattern is important in aposematic signals. Predators learn to avoid aposematic colours, not in isolation, but as part of specific patterns. Full article

This article presents pedagogic principles prescribed in the text of the Doctrine and Covenants, a foundational book of scripture from The Church of Jesus Christ of Latter-day Saints. Following a qualitative, thematic analysis of the text, we organized the data into seven themes: character of God as a teacher, learning as the pursuit of truth, attributes of a teacher and learner, warnings in seeking light and truth, learning methods, teaching methods, and non-compulsory teaching and learning. Most noteworthy among these themes is the text’s description of learning as the pursuit of embodied ontological truth and the fundamental questions it raises about the nature of compulsion in learning. Full article

Sexual minorities often conceal their sexual identity from others to avoid distal stressors. Such concealment efforts occur more frequently among sexual minorities in religious settings where rejection and discrimination are more likely. Using a sample of 392 Latter-day Saint (“Mormon”) sexual minorities, we assess (a) the effect of religious affiliation on concealment efforts, (b) the relationship between social support, authenticity, and religious commitment on concealment, and (c) the moderating effect of authenticity on religious commitment and concealment. Multi-level model analyses revealed that religious affiliation alone accounted for over half (51.7%) of the variation in concealment efforts for Latter-day Saint sexual minorities. Social support directly was related to less concealment, whereas religious commitment was related to more concealment, with authenticity moderating the impact of religious commitment on concealment efforts. The present study provides insight into how religious sexual minorities may approach relationships and inadvertently wound their chances to connect with others. Full article

The study examines how members of the historically white possessive and supremacist Church of Jesus Christ of Latter-day Saints in the United States (mis)appropriated Māori genealogy, known as whakapapa. The Mormon use of whakapapa to promote Mormon cultural memory and narratives perpetuates settler/invader colonialism and white supremacy, as this paper shows. The research discusses Church racism against Native Americans and Pacific Peoples. This paper uses Anthropologist Thomas Murphy’s scholarship to demonstrate how problematic the Book of Mormon’s religio-colonial identity of Lamanites is for these groups. Application of Aileen Moreton-Robinson’s white possessive doctrine and Hemopereki Simon’s adaptation to cover Church-Indigenous relations and the salvation contract is discussed. We explore collective and cultural memory, and discuss key Māori concepts like Mana, Taonga, Tapu, and Whakapapa. A brief review of LDS scholar Louis C. Midgley’s views on Church culture, including Herewini Jone’s whakapapa wānanga, is followed by a discussion of Māori cultural considerations and issues. The paper concludes that the alteration perpetuates settler/invader colonialism and Pacific peoples’ racialization and white supremacy. Genetic science and human migration studies contradict Mormon identity narratives and suggest the BOM is spiritual rather than historical. Finally, the paper suggests promoting intercultural engagement on Mormon (mis)appropriation of taonga Māori. Full article

American support for the death penalty has declined over time, but conservative religious groups have exhibited more favorable attitudes toward this practice than their mainline religious and secular peers. Scholars have generally overlooked Latter-day Saint (LDS, Mormon) support for capital punishment. However, this faith tradition is a case worthy of careful examination. Historically, LDS leadership was supportive of the death penalty, which was congruent with their teachings on blood atonement, i.e., theological rationales for capital punishment as a just response to murder. However, Mormon leaders have more recently adopted a neutral position toward the death penalty. To what degree might changing social attitudes and flagging LDS leader endorsements of the death penalty have contributed to diminished grassroots Mormon support for capital punishment? This study uses data from the General Social Survey to test three hypotheses: (1) those with an LDS affiliation will exhibit greater support for the death penalty when compared with their non-Mormon peers, including other religious conservatives; (2) LDS support for the death penalty will diminish over time; and (3) LDS support for capital punishment will be bolstered by frequent Mormon worship service attendance. Using cross-tabulations, logistic regression, and time series analyses, the results indicate support for all three hypotheses. Implications and directions for future research are discussed. Full article

Mormon crickets are a major rangeland pest in the western United States and are currently managed by targeted applications of non-specific chemical insecticides, which can potentially have negative effects on the environment. In this study, we took the first steps toward developing RNAi methods for Mormon crickets as a potential alternative to traditional broad-spectrum insecticides. To design an effective RNAi-based insecticide, we first generated a de novo transcriptome for the Mormon cricket and developed dsRNAs that could silence the expression of seven housekeeping genes. We then characterized the RNAi efficiencies and time-course of knockdown using these dsRNAs, and assessed their ability to induce mortality. We have demonstrated that it is possible to elicit RNAi responses in the Mormon cricket by injection, but knockdown efficiencies and the time course of RNAi response varied according to target genes and tissue types. We also show that one of the reasons for the poor knockdown efficiencies could be the presence of dsRNA-degrading enzymes in the hemolymph. RNAi silencing is possible in Mormon cricket, but more work needs to be done before it can be effectively used as a population management method. Full article

In Hebrew scripture and the New Testament, trees play a prominent role, most obviously in the first chapters of Genesis and the last chapter of Revelations. Trees also serve as messianic heralds, as life-giving resources, as aesthetic standards of beauty, as exemplars of strength and fame, and as markers and instruments of salvation. Like the Hebrew Bible, the Book of Mormon and other Latter-day Saint scriptures feature prominent references to forests, trees, branches, roots, and seeds. What is unique about the spiritual and cultural landscape invoked by Latter-day Saint scripture? More specifically, what is said about trees and their accoutrements in restoration scripture? While numerous studies have focused on the major thematic tree scenes in the Book of Mormon, the tree of life in the visions of Lehi and Nephi, Zenos’ allegory of the olive tree, and Alma’s discourse on the seed of faith and the tree of righteousness, this paper aims at a broader look at trees in Latter-day Saint scripture. Taking cues from Robert Pogue Harrison’s Forests: The Shadow of Civilization, this paper takes a wide-ranging look at how trees in restoration scripture can help us rhetorically address the ecological dilemmas of our time. When the Gods built us a home, they did so with trees, and when God called on Their people to build a house, God told them to “bring the box tree, and the fir tree, and the pine tree, together with all the precious trees of the earth” to build it (see Abraham 4:11–12 and D&C 124:26–27). Another revelation declares bluntly: “Hurt not the earth, neither the sea, nor the trees” (D&C 77:9). As eaters of sunshine and exhalers of oxygen, trees have much to teach us about how to live, and trees in restoration scripture specifically contribute to a broader vision of ecological living. Full article

The Church of Jesus Christ of Latter-day Saints emerged within the Mauritian landscape in the early 1980s after the arrival of foreign missionary work. With a population of Indian, African, Chinese, French heritage, and other mixed ethnicities, Mauritius celebrates multiculturalism, with many calling it the “rainbow nation”. Religiously, Hinduism dominates the scene on the island, followed by Christianity (with Catholicism as the majority); the small remainder of the population observes Islam or Buddhism. Although Mauritian society equally embraces people from these ethnic groups, it also has historically marginalized communities who represent a “hybrid” of the mentioned demographic groups. This article, based on ethnographic research, explores the experiences of Mauritian Latter-day Saints as they navigate the challenges and implications of membership in Mormonism. Specifically, it focuses on how US-based Mormonism has come to embrace the cultural heritage of people from the various diaspora and how Mauritian Latter-day Saints perceive their own belonging and space-making within an American born religion. This case study presents how the local and intersecting adaptations of language, race, and local leadership within a cosmopolitan society such as Mauritius have led to the partial hybridization of the Church into the hegemony of ethnic communities within Mauritian Latter-day Saint practices. These merging of cultures and world views prompts both positive and challenging religious experiences for Mauritian Church members. This article illustrates the implications and pressures of the Church trying to globalize its faith base while adapting its traditionally Anglocentric approaches to religious practices to multiracial, multicultural cosmopolitan communities such as Mauritius. Full article

Mormon studies in China began in the early 1990s and can be divided into three phases between the years of 2004 and 2017. The first Master’s and Doctoral theses on Mormonism were both published in 2004, and journal articles have also been increasing in frequency since then. The year of 2012 saw a peak, partly because Mormon Mitt Romney won the Republican nomination for the 2012 US presidential election. In 2017, a national-level project, Mormonism and its Bearings on Current Sino-US Relations, funded by the Chinese government, was launched. However, Mormon studies in China is thus far still in its infancy, with few institutions and a small number of scholars. Academic works are limited in number, and high-level achievements are very few. Among the published works, the study of the external factors of Mormonism is far more prevalent than research on its internal factors. Historical, sociological, and political approaches far exceed those of philosophy, theology, and history of thoughts. To Mormon studies, Chinese scholars can and should be making unique contributions, but the potential remains to be tapped. Full article

Research on the relationship between religion, spirituality, and health suggests that religious involvement can help people deal with various kinds of adversity. Although there has been a great deal of work on the influence of religious involvement and religious and spiritual practices on physical, mental, and relational health, there exists a gap in the theoretical and empirical literature about the potential benefits of transcendent religious experiences on marriage and family relationships. We report some findings from a study of in-depth interviews with 198 religious American exemplar families from diverse religious, ethnic, and geographic backgrounds. The religious-ethnic make-up of the sample included: African American Christian (13%), Asian Christian (12%), Catholic and Orthodox Christian (11%), White Evangelical Christian (12%), White Mainline Christian (10%), Latter-day Saint (LDS, Mormon), (14%), Jewish (16%), and Muslim (12%). Systematic group coding resulted in the findings that, during times of adversity, transcendent religious experiences reportedly (a) provided relational meaning, (b) increased relational depth, (c) healed relational hurt, and (d) encouraged relational action. We suggest implications for theory, research, clinical practice, and pastoral work. Full article

This paper seeks to advance the global study of religiosity and spirituality by conducting a meta-analysis of major approaches in the field. While the field, and thus the collected publications, are dominated by Western approaches, particular attention is paid in this analysis to publications from geographies that are not from the United States or Western Europe, especially these world regions: Africa, Asia, and Latin America. Similarly, while the study of religiosity is considerably centered around Christianity, this analysis extends beyond Christianity, to the extent possible in extant studies, to include publications investigating other world religious traditions, such as African spirituality, African witchcraft, Afro-Caribbean religious traditions, Buddhism, Confucianism, folk religions, Hinduism, Islam, Judaism, Mormonism, Neo-paganism, New Religious Movements (NRMs), Shamanism, Sikhism, Spiritism, Taoism, and spirituality generally. A total of 530 publications were reviewed, and the studies are categorized by unit of analysis into: Macro, micro, and meso-level. Measurement constructs include religious demography, culture, belonging, behaving, believing, bonding, religious salience, spiritual identities, religious networks, occupations, congregations, denominations, and faith-based organizations. Non-Western sources and approaches are analyzed toward furthering future research in under-studied world regions. Implications are drawn for the field, such as the need to geo-code publications at the country level. Full article

It is our goal in this special issue on “Religious Conversion in Africa” to examine the limitations of a long-standing bias toward Christianity with respect to the study of “conversion.” Furthermore, we want to use this issue to prime other scholarly approaches to cultural change on the continent, beginning as early as the medieval period, including the colonial and early postcolonial eras, and extending to the contemporary. There are several reasons for making these interventions. One is the emergence of the anthropology of Christianity as a scholarly literature and sub-discipline. This literature has often focused on issues of religious change in relation to its own predilection for charismatic and Pentecostal expressions of Christianity and the distinct characteristics of cultural discontinuity within those communities. Another reason for this special issue on religious “conversion” in Africa is the relative lack of studies that engage with religious change beyond Pentecostal, charismatic, and evangelical Protestant contexts. As such, studies on the “conversion” of Ahmadi in West Africa, medieval Ethiopian women, Mormons in twentieth-century southeastern Nigeria, and Orthodox Christians in Uganda are included, as is a fascinating case of what it means to “trod the path” of Rastafari in Ghana. Taken together, these contributions suggest new and important paths forward with respect to “conversion,” including critiquing and perhaps even discarding the term in certain contexts. Ultimately, we want these articles to illuminate the many ways that Africans across the continent have engaged (and continue to engage) with beliefs, practices, ideas, and communities—including the changes they make in their own lives and in the lives of those communities. Full article

Defining compliance as acquiescence in situations of inequality, this article explores patterns of compliance to gender traditionalism from the analysis of interviews with Mormon women. Analysis reveals that Mormon women face unique, context-specific mechanisms for stifling resistance to gender traditionalism. Additionally, many of the Mormon women interviewed who do not comply with traditional gender expectations regarding motherhood still accept and defend gender traditionalism. We explain this pattern with a concept that we call ideological compensation, which means that women in gender traditional religions defend gender traditionalism even if they do not live it as a way to compensate for their non-compliance. Finally, we find that some of the women frame their compliance to Mormon gender traditionalism as a statement of resistance against the broader society. We describe this phenomenon with a concept known as subcultural resistance. Overall, this study sheds light on how Mormon women interpret traditional gender expectations and the mechanisms that are put in place to stifle resistance. Full article