Buening & Cowley: Mormon Missionary Trips Do More Harm Than Good

Abu Sufian Muhammad Asib

Snowfall in downtown Salt Lake City on a Christmas night on Dec. 25, 2018. (Photo by Abu Asib | The Daily Utah Chronicle)

By Sarah Buening and Elle Cowley

Fifty-four thousand five hundred thirty-nine missionaries for the Church of Jesus Christ of Latter Day Saints currently serve in one of 407 mission locations worldwide. Members go with the intention to serve their faith dutifully, but the reality is more complicated than that.

As people with LDS family members, acquaintances and friends, we have watched many people embark on mission trips. We’ve seen firsthand how these trips exploit members of the church, as well as the communities they visit. And while the church touts mission trips as voluntary, the lack of informed consent, lifetime of pressure and questionable self-sovereignty would indicate otherwise.

The mission trips promoted by the Mormon church have lasting psychological and financial impacts on members and harm the communities they visit more than they help.

The Missionary Experience

From a young age, church members are encouraged to proselytize — recruit people to convert to their faith. Mission trips are the embodiment of this recruitment. Men can begin their two-year missions at the ripe age of 18, while women can serve for 18 months when they’re 19. For men especially, missionary service is an expectation. The church’s apostles have reinforced serving a mission as a “priesthood duty” and “obligation” for them.

While serving in foreign or otherwise unfamiliar areas, a missionary’s duty is to convert as many people as they can, working in tandem with another missionary — their “companion.” Meanwhile, they must abide by a strict set of rules that dictate everything, from what they can wear to what types of media they can consume. Missionaries cannot communicate with family or friends on their own terms, either. Breaching these rules can mean getting sent home — a fate sometimes equal to social ostracization.

Engaging in such service can be damaging for young missionaries. Take, for example, Janell Christensen — a returned missionary and current student at the University of Utah. As a Utah-raised Mormon, she approached her mission as an opportunity for spiritual growth and service. But looking back, she said she had “no idea what [she] was getting into.” She said that although she volunteered to serve, she didn’t have what was necessary to provide informed consent.

Upon getting to Chile, her mission location, Christensen was “torn away from all of [her] coping skills.” She had no time or energy to take care of her own needs, and the mission encouraged her to neglect them altogether. Even for the bulk of her mission, she skipped dinner to be “diligent” and find more people to teach.

When she tried to escape an emotionally abusive companion, Christensen’s mission president threatened to send her home. When placed in an area with high crime, she received little protection or preparation. Men groped her, she withstood carbon monoxide exposure and endured harassment. The church places missionaries like her in some of the world’s most dangerous areas, with promises that obedience to the rules will keep them safe. Missionaries must also pay a minimum of $500 a month for the trip’s duration. This exchange might reap more members for the church, but it exploits the free labor of young people with innocent intentions.

Separation from everything familiar deals a severe blow to many missionaries’ mental health. Uprooting and isolating missionaries during some of the most formative years of their lives is not coincidental on the church’s part. Stripping missionaries of their autonomy effectively indoctrinates them as lifelong members of the religion.

Community Consequences

Mission trips are similar to modern-day colonialism. They resemble Christian assimilation as more missionaries attempt to convert people from poor and developing communities. Should poor people convert, they have to begin paying a “tithe,” where the church collects one-tenth of their income. Regardless of socioeconomic status, they’re expected to contribute these funds to the church’s multi-billion dollar organization.

Christensen said that because missionaries purposefully sweep the more controversial subjects under the rug, converts aren’t given enough information to make an informed decision about conversion. As a result, convert retention rates are poor, with most countries only retaining about 50% of their converts after one year.

The church also sends missionaries to both struggling countries and Native American reservations within the U.S. This comes after a long history of invading Native people’s lands that dates back to when Utah was first settled. When Mormons arrived in Utah, they pushed out the native tribes who had been living on the land for thousands of years.

Mormon presence meant devastation for the native people. LDS leader Brigham Young preached that the Navajo and other native tribes were descendants of a prominent LDS group that would become “white and delightsome” once baptized. In addition, church leaders encouraged members to buy child slaves in order to convert and “civilize them.”

Sometimes Native people felt forced to sell their children to the Mormons. Even in recent history, Mormons have taken native children from their families to “assimilate” them. The Indian Placement Program ran from 1947-2000, and ripped native children from their families to place them in boarding schools. The church has repeatedly seen Native people as nothing more than potential converts and continues to target them.

There are better ways to provide aid to those in need. The church’s missionary programs make it clear that their want for more members outweighs concern for human wellbeing and historical insult. For missionaries, their service can result in lasting trauma. For communities, missionary work can resemble colonialism by ushering underprivileged people into problematic power structures and covenants. What’s the good in that?

 

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