A few hours after presenting at AECT on Thursday morning, I hopped on a plane to Salt Lake City, so that I could attend the 2023 conference of the Society for the Scientific Study of Religion—especially the sessions associated with the Mormon Social Science Association. I’m giving three presentations today and wanted to include my slides here for anyone else who’s interested: I’d be happy to talk more about any of these!

This week, I’m attending two different research conferences (well, I only barely attended the first one, to be honest). The leadup to these conferences has involved some changes to my web presence, just in case people actually check my website when I put it on my slides. Overall, I’m happy with the changes that I’ve made, so I thought I’d take advantage of my free Delta in-flight wi-fi to blog about some of the changes I’ve made and why.

One paper that I read and reread as I was starting to get into Twitter research was Anatoliy Gruzd, Barry Wellman, and Yuri Takhteyev’s “Imagining Twitter as an Imagined Community,” published in a 2011 issue of American Behavioral Scientist. I thought of this paper again yesterday; more specifically, I thought about the anecdote that the article begins with:

Barry and Beverly Wellman moved to Toronto more than 40 years ago. Not being able to get a public school job at first, Beverly went to teach English-language subjects at a Jewish day school. She lived downtown and commuted to the suburbs. One day the principal asked her,

Next month, I’m flying to Salt Lake City to attend the Annual Meeting of the Society for the Scientific Study of Religion to present some of my work about social media, religion, and the far right. I’ll be presenting on three different projects at SSSR—this was biting off more than I could chew, but since two of them connect with Mormonism, Salt Lake suggested the possibility of a larger-than-usual audience for that work, so there you go. Of the three projects, one that I’m particularly interested in is some analysis I’m doing of Mormon groups on the far-right social media platform Gab. This has turned into an interesting exploration of what boundaries are firm and what boundaries are porous in Mormon (social and religious) spaces. For example, many of the posts in these Mormon groups are unobjectionable on their own, simply sharing Mormon humor or memes; yet, what’s most interesting about these posts is the implicit compatibility betwteen Mormon groups and the undeniably far-right nature of the overall Gab platform. Even if they don’t say it out loud, these folks clearly see no objection or tension between being a faithful Latter-day Saint and participating in a social media platform that has no interest in policing its users when it “establish[es] LGBTQ+ individuals as abonimations” and otherwise leans hard into the contemporary far right. In contrast, there’s also activity in these groups implicitly criticizing Latter-day Saint leaders (who are traditionally revered as “prophets, seers, and revelators”) for encouraging Latter-day Saints to wear masks and get vaccinated against COVID-19. So, prosocial pandemic behavior crosses a firm line, but spending time on Gab does not.