I have been meaning to read this book for months and was happy to have an uninterrupted couple of hours on a flight so that I could finally get to it.

It covers familiar ground but without feeling repetitive. I expect to cite it frequently in the future—in fact, I ought to work it into some slides I’m presenting tomorrow!

Last week, I read a post from Andrew Heiss on Bluesky that inspired me to take a look at whether/where I was cited on any Wikipedia articles. I knew my research had been referenced on one particular page, but I’d never done a thorough search for this and decided to give it a whirl.

While I can’t claim anything as cool as the page on Hosni Mubarak (where Andrew’s research is cited), my research is referenced on three different Wikipedia articles, which feels pretty cool, actually. It seems like my newer Mormon Studies work is what is getting traction on Wikipedia, as opposed to my historical (and continuing) focus on educational technology research. This doesn’t totally surprise me; I’ve observed for a couple of years (or longer) that while my edtech research gets a whole lot more scholarly attention, my Mormon Studies work tends to get more media and popular interest. I attribute this to doing niche work on subjects where a smaller number of people show a greater amount of interest in what I’m studying.

A couple of years ago, I worked with a graduate student to examine the geographic and linguistic diversity in an online Community of Christ ministry that made an intentional effort to cross borders during the COVID-19 pandemic (and before and since, but for all of the obvious reasons, this was particularly pronounced during the pandemic). I was pleased with how the work went and was eager to get it to publication. I’m happy to announce that that’s finally happened, thanks to the Journal of Media and Religion.

I am very excited that Rosemary Avance is coming to one of the Mormon Social Science Association sessions at this year’s Society for the Scientific Study of Religion to speak on her book Mediated Mormons. I’ve just started the book in preparation for the session, and I was struck by the questions that make up the first two lines of the introduction:

What does it mean to be part of a religious community? Is it the same as claiming a religion?

This last weekend, I made a brief appearance in an article from the Salt Lake Tribune discussing the influence of social media on Mormon masculinity. As I’ve noted before, the Tribune aggressively paywalls, but it’s hard to fault them. I get access to their religion coverage by paying $3/month to the Patreon for their Mormon Land podcast.

My appearance is brief—a simple mention that Jordan Peterson is mentioned a number of times in a forum site I’m studying with colleagues—but those colleagues (Levi Sands at the University of Iowa and Amy Chapman at Arizona State) have more to say about the unsurprising, ambiguous, and worrying overlap between figures like Peterson and Andrew Tate and online Mormonism. Indeed, the article later quotes one Mormon influencer as describing “Guys like Andrew Tate” as “colleagues of mine,” and the influencer in particular is a familiar face from the work Amy and I have done on the DezNat movement from Mormon Twitter.

Tonight’s ethics lecture for my internet research class this semester will include a brief discussion of protecting researchers, so I got to go through my collection of screenshots of when a reactionary Mormon group took issue with our studying their posts.

I recently had the wonderful opportunity to be interviewed by Salt Lake Tribune religion reporter Tamarra Kemsley about work that Amy Chapman and I have been doing on the reactionary DezNat movement within Mormon Twitter. Our conversation largely focused on the article that Amy and I published last year on far-right and anti-feminist influences within DezNat, but I got to pull in some observations from an article on DezNat perceptions of religious authority that is currently under review and some work on broad patterns in DezNat activity between early 2019 and late 2022 that we’ll be presenting at October’s meeting of the Society for the Scientific Study of Religion (more specifically, within a session organized by the Mormon Social Science Association).

I enjoy reading Natalie Brown’s columns for the Salt Lake Tribune, so it was a real honor that she referenced research that Amy Chapman and I did on the “DezNat” Twitter movement in last Saturday’s installment. In particular, Brown referenced a comment I made to the Tribune last summer that our findings highlighted anti-feminist influences on the DezNat movement (which has typically been criticized for its far right influences) and that while the Church of Jesus Christ of Latter-day Saints

This is just a few words to say that this post that I wrote back in December 2022 has suddenly become relevant.

In short, some of my recent work has been on an online Mormon community that has some overlaps with the far-right. In between my collection of the data and eventual publication of our various articles, my co-author and I have noted some prominent accounts’ being suspended from Twitter. Because we work hard to not use identifiable quotes in our writing, and because of Elon Musk’s decision to unsuspend nearly all suspended accounts after taking the platform over, I’ve been checking accounts I knew to previously be suspended as we work on a new manuscript. Today, for the first time, I’ve found one account that has indeed been unsuspended.

This morning, Mormon studies scholar Dr. Melissa Wei-Tsing Inouye passed away after a years-long struggle with cancer. Melissa was an amazing scholar, fantastic mentor, and just great person, and I think a lot of people—even just those who knew her professionally—are going to be spending time writing, thinking, and crying about her today and in the weeks to come. Other people will have more, and more important, things to say than I do, but I’m deeply grateful for Melissa, and I want to show that gratitude by sharing a few thoughts of my own.

As I hinted at in a recent linkpost, something really interesting happened this week that serves as a sort of microcosm of my research interests related to online Mormonism and religious authority. Here’s a rundown of what happened, as reported by the Salt Lake Tribune (and republished here via MSN).

First, a leader of the official Latter-day Saint women’s organization gave a sermon last Sunday, one quote from which was uploaded to the official Latter-day Saint Instagram account:

Bookmarking for future research. What a fascinating (if frustrating) interplay of social media platforms and religious authority.

There are a couple of weeks before the deadline to submit abstracts for the Mormon Social Science Association’s sessions at the 2024 meeting of the Society for the Scientific Study of Religion, so I’ve been filling some nooks and crannies of my busy work week by looking at some Twitter data. Last year, I published with my colleague Amy Chapman a qualitative look at the #DezNat Twitter hashtag, which blends Mormon orthodoxy with far-right and anti-feminist thinking.

One of the Vice journalists currently reporting on the Tim Ballard allegations just followed my (now dormant) Twitter account, and I’m going to take that as validation of my research on far-right Mormonism.

I am very happy to announce that a paper I wrote with Amy Chapman is finally published and available open access in the Journal of the Mormon Social Science Association (I have also archived a PDF of the article on my website, available at this link). Amy and I began this project in the spring/summer of 2019, so it’s a relief to finally see our first paper in print.

In short, the paper is a descriptive look at tweets using the #DezNat hashtag; DezNat, short for either Deseret Nation or Deseret Nationalism (depending on who you ask) is a movement of arch-conservative Mormons on Twitter and elsewhere on the internet. As an internet researcher with a deep familiarity with Mormonism, I felt like this was perfect research for me to tackle (something I’ve written about before). We qualitatively coded 1,378 screenshots of tweets (part of the reason that this took so long to get to print), and wound up with a wealth of data and findings. This first paper is focused on red pill (i.e., far-right and anti-feminist) influences in the hashtag, making a scholarly contribution to some of the popular and media discussions about the DezNat movement. Here’s the abstract for the paper:

I have been looking for this kind of book for a long time, and some of my recent publications would have been stronger if this had come out in time for me to reference it beforehand. It’s not perfect: Some wording is awkward and the conceptual framework (while interesting) could be stronger. However, it’s invaluable for the history it offers and I expect to cite it regularly in the future.

This article has been available online for nearly two years, but since I don’t have any previous posts about it, I’m happy to announce that a study of mine with Dan Krutka has just been assigned to an issue at the Journal of Research on Technology in Education. A number of years ago, Twitter released some large datasets of tweets associated with accounts created as part of various governments’ information operation efforts. Neither misinformation nor information operations are a specialty of mine, but I was interested in seeing if these datasets overlapped with work that I was involved in. So, one day, I downloaded the datasets, loaded them all into R, and searched for some terms germane to my research. That’s how, a couple of years ago, I produced a paper on government-sponsored accounts’ invocations of Mormonism as part of efforts to sow discord in the United States.

A friend of mine who works outside academia wrote yesterday to say that she thought my most recent article made for good road trip reading, and I honestly don’t know if anyone’s ever paid a higher compliment to my research.

I wish this weren’t as relevant as it is to my work on Mormon Twitter, but here we are.

For over three years now, I’ve been getting increasingly involved with research projects that involve the online far right in one way or another. One of the most interesting ways that I’ve developed as a researcher during this time is having to think through in greater detail my commitments to research ethics. Because my research typically focuses on public social media data, I am rarely required to obtain informed consent from those whom I study. Of course, I agree with many internet researchers that this does not absolve me of my ethical responsibilities (I find Fiesler and Proferes’s 2018 paper on this subject particularly helpful). This becomes even trickier, though, when the unwitting “participants” in my research espouse views that I find objectionable. To what extent do I, as a researcher, owe a Twitter (or Gab) user privacy and dignity if they are engaged in homophobic, misogynist, or white nationalist behavior? I’m still figuring this out, but my approach right now—informed heavily by this paper—is to try to err on the side of respect for the user whenever possible.

I’m pleased to share that a study I contributed to—Gayservatives on Gab: LGBTQ+ Communities and Far Right Social Media—is now available (open-access!) through the Social Media + Society journal. Dr. Evan Brody is the lead author on the study, and we were lucky enough to have support from PhD student Mehroz Sajjad. Here’s the abstract for the study:

In the United States, LGBTQ+ individuals are often imagined as inherently politically progressive, but this assumption overlooks the experiences of self-identified LGBTQ+ conservatives. Likewise, although social media platforms are recognized as spaces of identity and community production for LGBTQ+ people generally, less work has considered how they provide a similar forum for “gayservatives.” In response, this article engages in a critical discourse analysis of LGBTQ+-oriented groups on the far right social media platform Gab. Results indicate that far right social media is utilized to connect with other politically similar LGBTQ+ individuals perceived to be absent in one’s offline community. Participants do so via discourses that both regulate and celebrate LGBTQ+ identities, particularly as it relates to hegemonic masculinity. These strategies generally reinforce, but at times reframe, stereotypical narratives about LGBTQ+ individuals. This study provides groundwork for more nuanced understandings of both LGBTQ+ conservatives and the ways power is socialized and embodied through discourses about sexual and gender identities.

Last week, I got the chance to chat with Salt Lake Tribune religion reporter Peggy Fletcher Stack about Latter-day Saint missionaries use of social media videos, and I was pleased to see the article published on Sunday. I hadn’t been paying attention to online missionary videos, but the subject fit nicely with the reading I’ve been doing on platform and platform values recently:

Both kinds of accounts “are drawing from the internet/influencer cultures of these platforms,” [Greenhalgh] says. “On one hand, that’s a smart move, and it makes a lot of sense, but online platforms have their own embedded values, and they may not always be compatible. The church has long been nervous about assimilating too much into the cultures it goes into, and I wonder how much concern there is here.”

Just explained something I learned from studying far right spaces in Mormon social media to collaborators on a project studying queer spaces in far right social media, which is not an experience I expected when starting grad school in ed tech.

You cannot understand online Mormonism without understanding Mormon feminism. The more I read, the clearer that becomes.

I am not sure what I was expecting when I started looking for Mormon* content on Gab, but “we should get the missionaries on this platform” wasn’t it.