In the previous essays, we have summarized the research literature on the cognitive and behavioral correlates of conspiracy belief along three general categories—epistemic, existential, and social motives. In this essay, we will explore the functional similarities between religious and conspiracist discourse, using Mormonism as an ethnographic lens.
Conspiracy beliefs are often motivated by social factors, such as the needs for belonging, uniqueness, and positive self-image. In this third part of our series, we explore how social dynamics in Mormon communities may encourage the development of conspiracist attitudes.
The second installment in a series of essays exploring the social psychology of conspiracy belief and how it applies to socialization in Mormon communities. In this essay, we’ll explore the existential motives of conspiracy belief and how Mormon social dynamics may promote attitudes and behaviors correlated with conspiracy ideation.
The first in a series of essays summarizing my research into the social psychology of conspiracy belief and how it relates to the prevalence of conspiracy theories in Mormon communities. In this installment, we look at the epistemic motives that drive conspiracy ideation and explore how those same factors are expressed in Mormon culture.
The first of hopefully many essays I draft on topics related to the intersection of conspiracism and Mormonism, as I organize my thoughts for future projects. What follows are some observations as I try to organize a framework for understanding what causes some communities to be more prone to conspiracism than others.
It has been quite a while since I last updated this blog, so I want to provide an update on what I have been working on and what you may expect to see coming down the pike. I won’t be revisiting my “Come, Follow Me” response series any time soon because I am working on something else you I think is far more fascinating. What follows is a teaser of what you can expect on this blog in the future.
In the early 1990s, Elder Glenn L. Pace conducted an extension investigation into Satanic ritual abuse among the ranks of its members. What does this story teach us about modern Mormon culture, especially in regards to conspiracy thinking?