I have a “dad friend” I see most afternoons as we’re waiting for our kiddos to get out of school. He walks his kid home every day, and I either walk home or bike home with kiddo (a lot of walking recently because weather and a broken bike have been getting in our way). So, we hang out where all the walking parents hang out and chat for a few minutes before heading home. I’m on the list of approved people to pick his kid up, I keep meaning to add him to the list of approved people to pick kiddo up, our kids have been in the same class for two years in a row, and our shared relationship with the school and our kid’s teacher is pretty much the whole basis of our relationship.

When I took a job at the University of Kentucky, a former professor (and boss) of mine at BYU told me to look up a specific French professor on campus, whom she’d also taught (and supervised) some time earlier. I ran into him several months later at a stake conference (this was, obviously, when I was still attending Latter-day Saint meetings), and we bonded over what it was like to work under our boss. Because Mormons tend to assume that there’s no way to learn a language without speaking that language on your mission (this is partly true for me, but I also got my French to a damn respectable level through coursework before I ever put on the tag, so I still resent the assumption), we wound up talking about missions, and so we ended up bonding even more about our shared experience serving in the now-defunct Switzerland Geneva Mission.

I’m happy to share that we’re hiring this year in all three of the areas in our multidisciplinary unit. I’m including the official announcement below, and I’d be happy to talk to anyone who has questions or interest in the positions!

The University of Kentucky’s School of Information Science invites applications for three positions at the rank of tenure-track assistant professor. The anticipated start date is August 16, 2024.

Qualification and Responsibilities:

Candidates are expected to hold an earned Ph.D. or be in ABD status in the field related to the position. The Ph.D. is required by August 2024, for the successful candidate to hold the rank of assistant professor and begin the probationary period toward tenure.

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!

On Thursday morning, I presented some work I’ve been doing with Dan Krutka at a session of the Association of Educational Communications and Technology. Here’s the title and abstract of our presentation:

Teachers on Far-Right Social Media: The Dark Side of Affinity Spaces for Informal Learning

We present the results of our studying a teachers’ group on a far-right social media platform. The identity of the platform and the persistence of far-right agenda setting overwhelmed any educational intentions of the group, which therefore had little to offer teachers looking to improve their craft. Our findings offer an opportunity to revisit theoretical frameworks and other perspectives that are common in the literature on teachers’ use of social media.

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,

Over the past few weeks, I’ve been trying to listen to more internet radio, getting back into the great NPR quiz show Wait Wait Don’t Tell Me and generally thinking about how underrated radio is as a medium. This morning, a chance comment from a familiy member had me checking the website for Public Service Broadcasting, a strange and wonderful “found audio” band that I count among my favorites. Thanks to checking that website, I learned that PSB has a new album out based on their appearance last month at the BBC Proms celebrating BBC Radio’s 100th anniversary.

This morning, I read an excellent piece by Lam Thuy Vo at The Markup expressing concern about how services like Amazon’s Ring cameras can distort police priorities and perpetuate bias. Here’s a good summary passage:

As a reporter, I’ve always been interested in systems that disadvantage some people—when it comes to policing, they are often Black or Latino—while prioritizing the wishes of a smaller, much more powerful subset—often affluent White folks.

Last Sunday, I attended a Latter-day Saint Elders Quorum meeting for the first time since March of 2020, when I taught Elders Quorum on the last Sunday before Latter-day Saint services shut down because of COVID. I had enjoyed most of the sacrament meeting (I took issue with some parts of some talks, but I have to admit that I miss the size, songs, and sense of community of Latter-day Saint services), but Elders Quorum turned out to be kind of a disappointment. Truth be told, I had been hoping that it was a Sunday School week, but I couldn’t remember which weeks are Sunday School and which are Elders Quorum/Relief Society after being out of practice for so long.

A couple of months ago, Peggy Fletcher Stack of the Salt Lake Tribune mentioned the work that Amy Chapman and I have been doing on the far-right-influenced DezNat movement. Shortly after Peggy’s article was published, someone who coordinates an unofficial series of Latter-day Saint-related firesides reached out to us about speaking to their group about our research on the DezNat movement. Before accepting, we made it clear that our work isn’t devotional, neither of us are practicing Latter-day Saints, and our work could be understood as critical of cultural and institutional Mormonism; however, the fireside organizers said that they were used to getting into controversial topics related to Mormonism and that our work was welcome with them. With that clarified, this was actually one of the most flattering invitations I’ve received to speak about my research. Over the past several months, I’ve found that there’s a large non-academic audience for Mormon Studies research, and it’s been great to get some attention from parts of that audience for my ongoing research.

Over the past few years, I’ve been slowly digitizing a bunch of analog letters, keepsakes, and other things that I think are worth keeping a copy of in the Day One journaling app (and, more importantly, in a PDF export from Day One). My current project is copying over a bunch of old emails that I sent friends during the two years I served as a Latter-day Saint missionary, and in the email I was copying this morning, I wrote about a time when I was working as the legal secretary for the mission and had to do an audit of our legal documents because:

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.

Last year, Daniela DiGiacomo, Sarah Barriage, and I published an article on student and principal perceptions of ClassDojo. Our findings weren’t entirely what we expected, even if they weren’t a huge surprise. In short, students and practitioners don’t always share the concerns about edtech platforms (like ClassDojo) that are gaining steam in the critical educational technology literature. I don’t say this to shame edtech users for not thinking the way that we ivory tower types do—rather, it speaks to a long-recognized tension between theoretical and conceptual concerns held by academics vs. the practical concerns held by those outside the academy.

I’m pretty sure I remember exactly where I was when I realized that Esther 100% slept with the king before he chose her as his queen. I was sitting in a top-floor office in one of two villas on Chemin William Barbey in Chambésy, Switzerland. I lived on the bottom floor of the villa with some other office staff of the Switzerland Geneva Mission of the Church of Jesus Christ of Latter-day Saints, and this office was where I did my religious studies every morning before heading out into a larger office where I helped with legal, vehicle, and other assorted logistical issues for the mission. I don’t know exactly why I was reading Esther that morning—I think I’d been trying to make my way through the whole Hebrew Bible—but I do know that as I read the story, I picked up on one detail that I had never noticed before. It was pretty clear even in the dated language of the King James Version, but here’s how clear it is in the NRSV for Esther 2:

Pete and Sarah were mainstays of my Mormon experience growing up. Their oldest—a famously rowdy boy with several rowdy younger brothers—was present on the Sunday when I was introduced in children’s classes as a newcomer to the congregation. When I outgrew children’s classes and made my way to youth Sunday School, Pete was our teacher for a while—the kind of teacher who tried to suppress a giggle (and usually unsuccessfully) whenever the word “ass” (especially “dumb ass”) appeared in the KJV. Somewhere in there, he served in congregational leadership; somewhere in there, they might have moved away before returning to Kentucky (my memories are fuzzy).

One of the more awkward passages in the Book of Mormon (at least from an ecumenical perspective—there’s much worse in there) is in I Nephi 3:220-222, where an angel has this to say with Nephi, the current narrator of the book:

“Behold, there are save two churches only: the one is the church of the Lamb of God and the other is the church of the devil. Wherefore, whoso belongeth not to the church of the Lamb of God belongeth to that great church, which is the mother of abominations; and she is the whore of all the earth.”

Twice this month already I’ve written about whether and how to try to play according to one’s values in games. Both posts have been inspired by Lotus Dimension, a TTRPG that explicitly encourages finding nonviolent solutions to in-game problems. In my first post, I expressed interest in the game because it “allow[s] and encourage[s] other paths to vidtory.” In my second, though, I wondered whether that were good enough: “Is ethical behavior in a game because the system of the game rewards that behavior truly ethical?” I’ve been continuing to think about these questions since writing both posts.

A couple of weeks ago, I wrote about buying a copy of Lotus Dimension, an indie TTRPG that encourages players to find non-violent solutions to problems. I haven’t made my way through the whole rulebook yet—I’ve been busy, and frankly, it’s a bit dense. It’s a bit crunchier than I would have expected from an indie TTRPG focused on an interesting premise, and I’m frankly not sure if it will live up to my initial excitement. That said, I really ought to read through the rest of it before I come to any conclusions.

preface

A quick preface: This is a post that I originally wrote nearly two years ago for By Common Consent. Lately, it’s been bugging me that I don’t have a version of it up on my own site, and since I haven’t had a lot of time this week to write anything original, I’m going to repost this here.

This post elaborates on one of my favorite close readings of the Book of Mormon. It surprises me that in his criticism of the word “Mormon,” Russell Nelson seems to think that the name originates with the character named Mormon rather than the place that he’s named after (within the narrative of the Book of Mormon)—and the implicit reasons he’s named after that place. For years, I’ve been interested in the way that the history of the word “Mormon” within the narrative of the book that bears its name serves as a symbol of baptism; more recently, I’ve grown to appreciate the way that it refers more broadly to Christian redemption.

This is an interesting academic year for me in a number of ways. It was five years ago that I joined UK as an assistant professor and ten years ago that I started at MSU as a new PhD student. It’s my first year as tenured faculty, and there are leadership changes in my unit and college that are—by the inherent virtue of any change in leadership—inviting opportunities to think about what the future of both look like. All of these things are mixing together as I think about the privileges and obligations of tenure and what I want to do with myself and for my institution as my career moves forward.

After several years of having it vaguely on my wish list (ever since Cory Doctorow’s post about it on Boing Boing), I finally picked up a copy of Lotus Dimension, a tabletop roleplaying game with an intentional emphasis on resolving problems through non-violence. I’ve been reading a lot on non-violence lately, and even though I still have a lot to learn, I’ve been asking recently whether a commitment to non-violence in real life would be incompatible with enjoying games where violence is one of the key ways to achieve victory.

One of this week’s lectionary passages includes Matthew 18:18-20, which David Bentley Hart renders:

Amen, I tell you, whatever things you bind on the earth will have been bound in heaven, and whatever things you unbind on the earth will have been unbound in heaven. Again, [amen,] I tell you that if two among you agree on earth concerning everything they request, whatever it is, it shall come to pass for them, coming from my Father in the heavens. For where there are two or three who have gathered in my name, I am there in their midst.”

Kiddo’s school is contracting with a company called Booster to raise $78,000 for new technology for the school. U.S. schools are, of course, underfunded, and I’m generally in favor of getting more money into their bank accounts. I have a number of concerns about this fundraiser, though, and it’s making me grumpy.

what “technology”?

I have a PhD in educational technology, which means two things in this context. First, I’m very aware of the fundamental—and often useful—role that technology plays in learning, so I’m not opposed to updating the tech in kiddo’s school. Second, and in contrast, I’ve spent a fair amount of time reading critiques of educational technology. Consider this observation from Larry Cuban’s 2003 book Oversold and Underused, which is describing attitudes toward educational technology in the 1990s:

I grew up not drinking tea or coffee because of religious convictions—a habit that ultimately stayed with me longer than those convictions! Over the course of the two years I spent as a Mormon missionary, I taught a number of people that (among other things) they should adopt the same convictions and also give up tea and coffee. One of the most interesting lessons on this subject I had was with Jonathan. At the time, I was assigned to the Latter-day Saint congregation in Renens, Switzerland, where Jonathan was attending university, probably at l’Université de Lausanne (though I can’t remember for sure); wherever he was attending school, it was relatively far form Ticino, the Italophone canton of Switzerland that he came from. My missionary colleague Matthew and I found his name on a list of people whom the missionaries in Renens used to teach and decided to knock on his door.