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Andean Mormons to wear their Lamanite heritage as a badge of honor.18 At the same time, the introduction of the Book of Mormon distinguishes the role of the Gentiles from that of the Lamanites (and the Jews, for that matter). Because of this, white US Mormons tend to view their Latin American counterparts as both brothers/sisters and Others.19 They certainly view Latin Americans – and indeed, anyone descended even partially from Amerindian lines – as a covenant people who will play a special role prior to the Second Coming. However, LDS doctrines also hold that people from these countries must receive tutelage from the Gen- tiles until they become self-sufficient in the gospel.20 This imaginary understand- ably results in an essentialist approach to the citizens of countries such as Mex- ico. Many white North American Mormons view people of Mexican descent as individuals whose closeness to the Spirit allows them to have great, childlike faith. Kimball expressed this view best when he stated, “the Indians have faith – a rather simple, pure, and unadulterated faith”. The subtext of this assertion is that Lamanites have a deeper faith than do their white North American coun- terparts.21 At the same time, however, he asserted two times in that same talk that the Lamanites’ righteousness was making them “white and delightsome”. As such, while Lamanites may have greater faith, they must ultimately become like their (white) brothers and sisters to reach their full potential.22 VOTING FOR PEDRO AND THE LAMANITE BIRTHRIGHT Napoleon Dynamite reflects this (North American, white) Mormon imaginary in its treatment of Mexicans and Chicanos by asserting a special role for both in the rural Mormon communities of the West and in the United States at large. 18 For example, the Mexican author, historian, and Mormon ecclesiastical leader Agrícol Lozano Herrera fused Mexican nationalism with the Lamanite prophecies in his book Historia del mormonismo en México (Lozano Herrera 1984), which argues that the people of Mexico have a special role in God’s kingdom because they are members of the House of Israel. 19 Duffy 2008, 141–143. 20 Just as the Church used the Lamanite Placement Program to prepare future leaders for Native Americans in the United States, it installed El Benermérito de las Américas, a Church-sponsored high school, in Mexico with a similar mission. A recent newspaper article highlighted the fact that 25 % of Mexico’s stake presidents – lay leaders charged with leading clusters of local congregations consisting of approximately 5,000 individuals – were alumni of the institution. Given that only a tiny fraction of Mormons actually attended that school, it becomes clear that Church leadership viewed this preparation of Lamanites as important in calling leaders within the Church. See Barbara Morgan 2013. 21 Kimball 1960. 22 Kimball was referencing 2 Nephi 30:6, a scripture in the Book of Mormon that states that Lamanites who accept the Book of Mormon teachings will become “white and delightsome.” See the Book of Mormon 1830, 117. In more recent publications, the Church has changed the language to “pure and delightsome” with the explanation that this verbiage more closely reflects the original meaning of the translated text. 146 | David S. Dalton www.jrfm.eu 2019, 5/2, 141–165