Political Identity of Mormons

There is not a Mormon political identity, not in the US or abroad. The political identities that Mormons ascribe are based on factors other than religion.  Regional and cultural factors are the main basis for Mormons political identities. For example, most of the US Mormon population resides in the intermountain west. What is the main political identity in the intermountain west? Conservatism; so two factors (religious affiliation and political identity) come from the same source, that is, they both are because of the regional culture.  The Mormons religion and the political identity come from the same source, the culture in which they were raised. In conservative areas the Churchs' membership is more conservative; in liberal areas the members are more liberal. The stereotype of white republican Mormons comes from the fact that most Mormons live in areas where the people are mainly white and conservative. Correlation does not imply causation, just because many US Mormons are conservative and white does not mean that one factor is the cause of another. In this case the culture affects both religion and political identity. (Saulny, 2012)

 Another example of the non-universality of Mormon political identity is from Dr. Hawkins, (class lecture Oct. 8^th, 10^th) explaining the high popularity of Hugo Chavez with Venezuelan Mormons. If there was a universal Mormon political identity wouldn’t it span national borders? As President Chavez is disliked by most American Mormons and liked by many Venezuelan Mormons, there cannot be a universal Mormon political identity.

That being said, perhaps Mormons do have an underlying political identity which is to take part in the political process and sustain good leaders, while leaving the minutiae up to the individual member. In Mosiah 29 the people (and Mormons) are told to elect good leaders, take the responsibility on themselves and to participate in the political process. I reject the case that this is a political identity, as political identities are “ways individuals categorize themselves and how they understand the power relationship of domination and oppression that exists between groups,” (Samuels, 2012) and are not as simple as –“participate”.

The argument can be made that Mormonism is inherently constructivist, attempting to change people’s culture through conversion, though this is not the case. Changing/gaining religion has little effect on ones political identity; they are likely to continue to act as they did before in the secular arena. The culture that was taught while they were young will be their main philosophy, not a change in religious affiliation. Note this is a generalization, there are always exceptions to the rule, but by and large people continue in the traditions and beliefs of their parents. Both religious sentiments (if not a particular sect) and political ideals (if not specific parties/policies) are set during childhood by the individuals parents and peers. Primordialism explains most people’s political identities and religion. (Samuels, 2012)

Whatever political identities Mormons do ascribe to, whether the intermountain west conservatives with green Jell-O and casseroles or the Chavistas in Venezuela, they are primordialist, learned early in life and taught by the surrounding culture. The culture is what determines religion and political identity. So, as Mormons have differing and incompatible political identities, there is not a Mormon political identity. Political identity and religion are gained through primordialist ways, with constructivist methods a rare exception. 

Saulny, Susan. Black Mormons and the Politics of Identity   New York Times May 22, 2012

http://www.nytimes.com/2012/05/23/us/for-black-mormons-a-political-choice-like-no-other.html?pagewanted=all&_r=0

Hawkins. Class lectures during week of October 10^th.

Samuels, David J. 2012. Comparative Politics. New Jersey: Pearson.