MORMON SOCIAL SCIENCE ASSOCIATION NEWSLETTER Vol. 22, No. 1 Spring 2001 Mary Lou McNamara, Editor Perry Cunningham, Designer In This Issue We hope to increase our numbers during the · Nov. 2000 MSSA Business Meeting coming years so that MSSA can remain a · Book Review: Leaving the Fold vital contributor to our understanding of · Article: “Tell Eve About Serpent!” religion and society in general, and · Article: Socioeconomic Attainment of Mormonism in particular. Mormons The MSSA webpage now is available · Announcements online. At this point it consists of the text found in the brochure. In the coming President’s Message There are several business items that I months, look for copies of articles that have would like to bring to your attention. appeared in the newsletter, links to relevant First and most importantly, it is time once sites and other features to be included on the again for elections of new officers. webpage. Its address is Included in the newsletter is a ballot of the http://www.psywww.com/psyrelig/mssa. If candidates. Please use it to vote for the new you have comments or suggestions about the officers. I want to thank the people who web page, please pass them along. have served as past-president and as board members. Gary Shepherd, as past president, Mike Nielsen and board members Cardell Jacobson, Mary Lou McNamara, and Grant Underwood, Minutes of the MSSA Business Meeting have served MSSA very well during the past held October 22, 2000 in Houston, Texas two years. Please extend to them your · Lynn Payne (secretary) reported on the thanks as their term of service comes to an finances and membership of the MSSA. end in the coming few months. If you have Tim Heaton donated the $200 any suggestions or ideas for MSSA, pass honorarium for the Glenn Vernon lecture them along to Gary, Cardell, Mary Lou, to the MSSA. The Association had Grant or me. about $1000 in a savings account and approximately $300 in checking before We are working on several fronts to bolster incurring costs for the MSSA breakfast. awareness of MSSA and to attract new (Those present made donations toward members to the association. The brochure is that cost.) now ready to be printed, thanks to the work of several people who contributed their time · Mary Lou McNamara (newsletter editor) and talents to its design and content. The asked for volunteers who might be next issue of the newsletter will include a willing to contribute a book review to copy of the brochure. Give some thought to the newsletter. Marcus Martins and Ken your colleagues, students and others who White volunteered. might benefit from membership in MSSA. 1 · A discussion ensued about finalizing the which will take place in the spring of MSSA brochure for recruitment (e.g., it 2001. These officers will begin their should be printed on light-colored, high two-year service in the fall of 2001 after quality paper; it could be mailed to the the SSSR/RRA meetings in Columbus, Mormon History Association, Sunstone, Ohio. and Dialogue subscribers; it needs logo). Contacts with MHA and Dialogue were Book Review: discussed. Leaving the Fold: Candid Conversations with Inactive Mormons. By James W. Ure, · An MSSA Web site was discussed. Salt Lake City: Signature Books, 1999, 253 Mike Nielsen (president) offered to host pp. it at his psychology of religion web site to reduce upkeep and maintenance costs. Marcus H. Martins Book reviews are often prone to generate · Suggestions for sessions or participants disagreements and at times even resentment. in sessions were made for the In fact, in Brazil they are commonly called forthcoming joint meetings of the “book critiques,” which seems to more Society for the Scientific Study of accurately describe their function. So, as a Religion and Religious Research good Brazilian I will endeavor to write a Association in Colombus. Suggestions “critique” of Ure’s book. included Marcus Martins and Max Stanton from BYU Hawaii; something This book is not a social-scientific treatment from the Research Information Division of the subject, and it never claims to be. The (LDS Church); and a session on author, James Ure, begins by stating that this polygamy. book represented a personal journey in which he was trying to make sense of his · The SSSR/RRA meetings in Salt Lake own inactivity in the LDS Church by City in 2002 were discussed. Some of interviewing people who, like him, had the suggestions were have MSSA play a chosen inactivity in the Church. However more prominent role in SLC compared he emphasizes that this is not an anti- to last time the meetings were held there; Mormon work, and that its purpose is to encourage tours/recitals at the Joseph create and foster understanding. Smith Building and/or Conference Center; tap Marie Cornwall’s ideas I read the book from the perspective of a about how to make this a successful former LDS bishop trying to understand the conference; encourage participation dynamics of defection and inactivity, hoping from non-LDS churches, such as having to learn how to assist those who are the Calvary Baptist Choir sing and struggling in the LDS religion. Although I having the Hari Krishna’s from Spanish enjoyed reading the book, because of Ure’s Fork participate in some way; and have choice of respondents I could not obtain any an author meets critic session on the insights that might have widespread forthcoming book by Tim Heaton and application. Cardell Jacobson. The eighteen respondents were not chosen at random; in fact, one of them was Ure s · Nominations were obtained for elections ’ 2 mother. But the main problem is that it is political conservatism and perceived questionable whether this group of intolerance of liberals; (c) the ban respondents, during their years of activity, for Blacks; or (d) women’s issues, including would have ever been considered a the Church’s opposition to the Equal Rights representative cross-section of the Church Amendment and the powerlessness membership. For example, one respondent perceived by some LDS female intellectuals. claimed to have been not “a regular attender, As those familiar with the history of the but ... a frequent attender” who smoked even Church may see, such issues place the while holding Church callings, and never respondents’ loss of faith mainly around the believed in the authenticity of the Book of 1970's and 80's. Mormon. Another, in response to the question of ever possessing a testimony One of the problems in the interviews may answered, “I think that those who say they have been caused by Ure’s self- did are just saying they did . . .” and later identification with the experiences of the claimed to have been married in the temple respondents. In some cases, he “goes without being active in the Church. Another native” and asks leading questions, offers stated that he not only did not have a his own opinions, or encourages speculation. testimony, but also served a full-time For example in one interview he asks, without ever bearing a testimony. “Today many people are disillusioned or become inactive because of the issues of If Ure had included a substantial number of censorship. In 1993 and since, we’ve had inactive Latter-day Saints who had once active Mormons resign or be been committed believers and who had lived excommunicated as a result of their desire to in harmony with the standards of the Church speak out on issues. For some women I before their defection, he would have think divorce and their status as divorcees provided a far more useful picture of the have alienated them. What’s your view?” dynamics of defection; one that might possibly even describe some of the If there is a significant lesson in this book it processes taking place in Chile, Philippines, may very well be the power of tradition and other areas of fast growth in among these inactive pioneer descendants, membership and high rates of inactivity. especially the legacy of sacrifice by pioneers. Since the interviews took place Yet the book is worthwhile in sharing the during 1996-97, the re-enactments of the experiences of a group of individuals whose trek across the plains and other events accounts seem honest and candid. Most of marking the sesquicentennial of the the respondents did not ask for anonymity, pioneers’ entrance in the Salt Lake Valley and given their inactive status one could no doubt made the pioneer theme influential. argue that they really felt free to speak their Almost all respondents stated that they minds. For an outsider, these stories draw a would rather not formally sever their ties picture of a specific time in which the with the Church by way of Church had to face head-on the challenges excommunication because, as one of modernity and diversity. Most of the respondent stated, “I’m proud of our 19th respondents identified the source of the century heritage of suffering for the right to challenges to their faith as being: (a) Church practice a peculiar religious tradition.” Or attacks on intellectualism; (b) the Church’s as another respondent put it, “You’re loyal 3 to it. By damn, you’re loyal to it.” On the one of four Mormons enrolled at the GTU at other hand, another respondent defended his the time, I chose as my thesis to do a membership saying, “I think that in the qualitative research project on the effects of small chance that I am wrong, that I want the temple in the lives of Mormons. that insurance policy.” With the permission of the stake president In conclusion, if one looks at Ure’s book as and the cooperation of three bishops, I began sort of a journalistic work that offers a to solicit participants from three wards in the snapshot of a narrow segment of the Church Oakland California Stake. I hoped to gather population rather than a panoramic view, participants from a broad age range. then one might accept it as a valuable However, as a result of taboos against open contribution to the body of literature related discussion of the temple, I was only able to to Mormonism in the 20th century. attract individuals within a narrow age group. Furthermore, those who chose to James W. Ure is the author of two non- participate in the study had a certain level of fiction books, Hawks and Roses and Bait for familiarity with the researcher. In the case of Trout, Being the Confessions of an 12 of the 13 men and women who Unorthodox Angler. He has written for the participated, I attended the same ward at one newspapers Salt Lake Tribune and Deseret time or another. The thirteenth participant News, as well as for national magazines. He was a woman who lived in Washington, is the recipient of several writing awards. A D.C. who I met through an online discussion graduate of the University of , he works group for LDS graduate students. in advertising and marketing in Salt Lake City. All participants were asked to take part in a one to three hour interview, complete a Marcus H. Martins is an associate professor demographic and informational survey, and of religion at - participate in any necessary follow-up Hawaii. A native of Rio de Janeiro, Brazil, interviews. At the time of their initial he often lectures around the U.S. on interviews, five of the participants were leadership and diversity issues from a between the ages of 19 and 24, seven were doctrinal standpoint, having produced two between 25 and 30, and one was between 31 videos on these subjects. He is a former and 34. Eight were women, five were men. consultant in systems and organizational Eight of the participants were single (never analysis, and holds a Ph.D. in sociology married), one was single (divorced), and from Brigham Young University. four were married. Eight had served missions, five had not. Two participants, Article both women, were converts (one had been “Tell Eve About Serpent!” A Qualitative an atheist, the other Catholic). Study of the Effects of Temple Participation in the Lives of Young Adult Mormons From the outset, the study sought to answer two core questions: 1) what are the effects of Janet M. Kincaid temple participation in the lives of Mormons I arrived at the Graduate Theological Union and 2) what role does preparation or lack of in Berkeley, California in 1995 to pursue a preparation play in the temple experience? master’s degree in Religion and Society. As The catalyst for the study was a comparison 4 of the author’s personal initial experience did, and their experiences had a tendency to with the temple and the polar opposite echo the available literature and/or experiences of the author’s mother and a commentary on the temple. Women, on the close friend. other hand, had many issues with the temple. Nine participants discussed their preparation for the temple. The spectrum of types of There were several overarching themes preparation varied widely and was largely regarding the effects of temple participation inconsistent across the board. Overall, for the men. These were broken down into almost all of the participants felt a better job the following categories and subcategories: could have been done preparing them for the initial endowment experience (venturing temple and felt that barriers to discussion of into the unknown, fleeting doubts, walking the temple could be modified somewhat to by faith, being caught up in the spirit); allow for more information sharing and the initiatory ordinances (intimacy); ability to debrief following the initial understanding the priesthood (salvific experience. understanding of the priesthood; priesthood and unity; purity of the power); and dealing In analyzing the data regarding overall with issues and reconciling contradictions initial temple experiences, it was determined (understanding gender roles; cultural that the best way to present the data would constructs). be along gender-based lines. To this end, the participants' interviews were coded under For women, the effects of going to the the following broad categories: "Men's temple broke down into categories and Experiences," "Women's Experiences," and subcategories as follows: initial endowment "General Reasons for Participating in experience (stress and anxiety versus Temple." excitement, expectation of new doctrine, discrepancies from preconceived ideas about Interestingly, in the case of those who ritual, some minor themes); garments and participated in this study, the emerging data the essence of womanhood (practical issues, exhibited a discrepancy between what the sexuality and garments, guarding their literature said people's temple experiences garments’ sacrality, other perspectives); should be and what they actually were. More understanding the priesthood (plain significantly, the data showed that men's language, explicit/implicit language, men experiences with the temple were vastly and priesthood, shared responsibility, different from women's. In particular, women exercising priesthood, contingencies differences emerged when it came to why of exercising priesthood); initiatory they participate, what message(s) they ordinances; and dealing with issues and receive relative to their gender, and how reconciling contradictions (role of women in they address any inconsistencies. the church/gospel/temple, portrayal of the relationship between Adam and Eve). The findings of the study regarding men’s experiences were more consistent with the Finally, the data regarding the differences literature than were women's. In other that motivate men and women to participate words, the men did not have as many clearly in the temple took an interesting turn. Men defined issues with the temple as the women talked about going to the temple “because 5 of” what they got from the temple. Women, commandments to participate in the temple. on the other hand, talked about attending the temple "in spite of" certain contradictions. Whereas most men seemed to attend the More specifically, men seemed to talk about temple "because of¼" women seemed to the temple in more abstract language, participate in the temple "in spite of¼." In whereas women seemed to talk more about other words, men typically attended the their highly personal relationship to the temple because of the blessings it provides. temple and its teachings. As was noted Women participate in the temple in spite of previously and will be discussed more the ambivalence temple ritual can create for momentarily, women go to the temple "in them and about their roles. For the women spite of¼" while men go "because of¼." in this study, this meant overlooking some Because of what, though? In one word: of the subtleties in the message about blessings. women, their roles, and their authority. Most of these women also attended the temple The category of blessings was multi- because of the peace, understanding, insight, dimensional for men and ranged from the and comfort they experience when they go. seemingly banal to the sublime. Blessings And yet, in the back of their minds and at received included increased knowledge of the forefront of their beings, they were left things both secular and religious, closeness to qualify almost all of their responses about to their spouses as a result of being together the temple with the conjunction "but." in the temple, answers to prayers or questions, having a place to retire to in order The most prevalent concept in this category to escape the world, feelings of inspiration was women's struggle with the idea of and perspective, and development of deep needing a man in order to gain access to and constant spirituality. The opportunity to God versus the idea of accessing God serve others through temple participation without an intermediary. Single women was also mentioned as a blessing of the especially struggled with this idea and most temple. found it contradictory to the doctrines they had been taught concerning humanity and In general, men's experiences were far more their relationship to God. Each of the textbook than women's in that the men's women in this study identified strongly with experiences most closely mirrored God as someone who was personal and each experiences described in church literature said they felt they had a solid relationship regarding the temple. All of the men in this with God. As a result, most of the women study echoed almost verbatim what church expressed an inability to reconcile the idea books (such as those by Boyd K. Packer or of a personal god with the idea of or need Michael Wilcox) outline as the desired for a man/husband as an intermediary results of temple participation in the lives of between women and the divine. Many Mormons. Each of these men felt they came women saw this as a cultural and social away from the temple with at least three construct within the church and less as an things: the information necessary to enter absolute truth. Unfortunately, in their minds into God's presence at the end of this life, a the implications of the construct have better understanding of their relationship to acquired a dogmatic character. Although God, and the ability to receive guidance and they experienced all of the things the church peace through obedience to God's teaches members one will experience, they 6 were often left with more questions than answers. In the end, though, any discussion of the temple will always be met with a certain Lastly, there were general, non-gender amount of difficulty and suspicion, not to specific reasons why those who participated mention possible ecclesiastical in the study attend the temple. These repercussions. And yet, next to the Book of included: relationship to God, influence of Mormon, the temple is the most powerful the Spirit, transformation, feelings, and symbol of Mormon identity—both internally meaning. Finally, all of those who and externally. It encompasses and participated in this study brought up the completes the entire canon of Mormon issue of secrecy and the aura of non- doctrine and behavior. To not examine this disclosure that surrounds the temple. element of Mormon life and faith is to miss the lifeblood of Mormon culture and The challenges of researching and writing identity. about the temple were myriad, to say the least. Issues of secrecy and overarching Perfect bound, soft-cover copies of the taboos surrounding discussion of the temple author’s master’s thesis (“Tell Eve About resulted in a limited range of participants. Serpent!” A Qualitative Study of the Effects Indeed, no one over 35 participated and no of Temple Participation in the Lives of one who was not somewhat acquainted with Young Adult Mormons. Berkeley, Ca.: the researcher participated. The amount of Graduate Theological Union, 2000) are data amassed from a mere 13 interviews was available for $15 (141 pp. including equally daunting. However, despite the illustrations, tables, and appendices and challenges and limitations to the study, this shipping and handling) at work does make some significant [email protected] or contributions. In particular, this study [email protected]. supports the value of qualitative research and contributes to the growing body of work Janet Kincaid graduated from George on Mormon life and identity on the religious Mason University in Fairfax, Virginia in landscape. 1995. She then moved to Berkeley, California to pursue a master’s degree in There is potential for future studies of the Religion and Society at the Graduate effects of the temple, which could include Theological Union. She graduated with more specific research. For example, a study honors in May 2000. Her area of emphasis that focuses on specific populations of is the sociology of Mormonism. In addition, interest such as Mormon youth, single she has an interest in Islamic life in women, single men, minorities/ethnic America. She presented this research in groups, converts versus life-long members October 2000 at the joint meetings of the and so on are among the possibilities. SSSR/RRA. It was also presented at Another could include issues of interest, Sunstone West (March 2000 and April such as members' proximity to temples and 2001). Ms. Kincaid is currently employed level of attendance, how the unendowed as managing editor of books and project view the temple, how the temple shapes director of an online bookstore for a B2B cultural and social constructs, and how it publisher in San Francisco, California. She figures into Mormon identity. may eventually go on for a doctorate in 7 religion and psychology with an emphasis in doubt, some would point to the historical women's studies. record of economic survival, the acceptance of the achievement ethic, and the emphasis Article on individual progress as elements of Socioeconomic Attainment of Mormons Mormon experience that have created a subculture that values education. But the Tim B. Heaton data reported here are not entirely consistent Dr. Tim B. Heaton gave the biennial Glenn with that record. Educational expectations M. Vernon lecture at the year 2000 meetings expressed by LDS youth are not especially of the MSSA, RRA, and SSSR in Houston. high. Moreover, indicators of socioeconomic His presentation was based on analyses of success such as occupational status and several U.S. data sets in which Mormons are income do not distinguish Mormons as self-identified. A complete version of this much as do college attendance and research, including hypotheses, tables, and educational homogeneity. graphs, will be included in a planned book. What follows are his conclusions. We suggest a more institutional explanation for the higher educational achievement of Do Mormons have higher socioeconomic participating Mormons. The LDS Church is attainment? With regards to education, the managed by a lay clergy, except for a answer is a modest yes. Mormons are clearly relatively small number of top leaders and a more likely to complete high school and bureaucracy to manage records, monetary attend college. This difference remains contributions, and physical facilities. But evident after taking into account family clerical leaders are just the tip of the iceberg. background, and can be observed for males Each local congregation (usually consisting and females. But the value placed on of a few hundred people) is staffed by education does not appear to extend to post- numerous lay positions. Separate graduate training. Thus, the educational organizational units for children under 12, homogeneity among Mormons is at least as adolescent men, adolescent women, adult important a distinguishing feature as is their women, two groups of adult men, Sunday higher attainment. Even more remarkable, school lessons, boy scouts, and single adults however, is the higher educational each generate several callings–the LDS term attainment of Mormons who attend church for voluntary positions in the organization. on a weekly basis. The implication for In addition, records must be kept, music socioeconomic status is that active Mormons must be provided, and social activities must are unusual in their level of educational be planned. The general expectation is that attainment. This phenomenon, in most adults will hold at least one calling. conjunction with the historical Youth are socialized into this pattern by transformation of the Salt Lake Valley from serving in callings in the youth an arid wilderness to a thriving metropolis, organizations. Callings require a variety of most likely accounts for the perception that abilities such as teaching, organizational Mormons are upwardly mobile and management, music, and computer skills. A successful. Mormon’s sense of identity and belonging in the organization is enhanced by What accounts for the higher educational experience in these callings. Successful achievement of participating Mormons? No performance in callings brings status and 8 increased responsibility in subsequent stringent requirements to fill local positions callings, while failure in one’s calling can be would leave many congregations under- a source of embarrassment. While the staffed. At the same time, undercurrents of callings given to men and women differ, the anti-intellectualism and the expectation that expectation that participating members will women will have primary responsibility for be committed to serve the organization raising above average-size families dampen through callings is gender neutral. aspiration for post-graduate education. This is not to imply that Mormons with post- The centrality of lay participation accounts graduate education leave the LDS Church. for much of the pattern of higher education They are about as likely to attend as those among participating Mormons. College who stop with a college degree. But, with education provides cultural capital necessary the exception of administrative skills, post- for satisfactory performance in many graduate education does not increase the callings. Whether teaching lessons, cultural capital needed to fill positions, and organizing activities, providing music, or so does not increase integration into the keeping track on the unit’s budget, college organization. education increases the likelihood that an individual will feel comfortable in the Overall differences in employment status, relevant calling. Those who feel they are not occupational prestige, income, poverty, as able or talented and thus do not accept welfare receipiency and achievement values callings are less likely to become integrated are not dramatic. Mormon women, however, into the congregation, especially when other are at a socioeconomic disadvantage in their people seem so capable. In short, own occupational prestige and income, organizational structure integrates those with probably because of their greater focus on college experience into the local maternal roles. But because they are more congregation. likely to be married, they enjoy a modest advantage over other women in family At the upper end of the educational income. Consistent with emphasis on distribution, the skills required by familial roles, LDS women are also less professional degrees or post-graduate likely to work full-time. education are in less demand. Indeed, such In sum, Mormon beliefs about gaining intelligence and eternal progression are most Tim Heaton obtained a doctoral degree from likely to be manifest in the realm of the University of Wisconsin in 1979. He education. Emphasis on pragmatism along worked for LDS Research and Evaluation in with sub-themes of anti-intellectualism and the early 1980s and has taught sociology at distrust of human reason may act to curtail BYU since 1980. His current research educational achievement at the high end in focuses on families and children’s well science and the humanities. Emphasis on the being in Latin America. value of work is also counterbalanced by an emphasis on the importance of family life Announcements and nonmaterial values so that the occupational prestige and income of The 2001 MSSA annual meeting will be Mormons is not all that different than the held in Columbus, Ohio in conjunction with national average. the meetings of the Society for the Scientific 9 Study of Religion and the Religious Research Association, October 18-21 at the Adams Mark Hotel. The site is in the downtown area not far from parks, shopping, regional museums, and the historic German Village. Conference information is available from Mark Chaves, [email protected] or Robert E. Beckley, [email protected].

MSSA dues are $5.00 per year and are now payable. To keep your membership current, please send a check to MSSA in care of Cardell Jacobson, Department of Sociology, 880 SWKT, Brigham Young University, Provo, UT 84602. If you currently owe membership dues, you will receive a notice in this mailing. Anyone with a mailing label printed with 2000 or earlier owes dues.

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