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Daily Mail
3 days ago
- Entertainment
- Daily Mail
Secret Lives of Mormon Wives cast banned from discussing politics amid wild pro-Trump accusations
The cast of Hulu's hit series The Secret Lives of Mormon Wives have reportedly been banned from discussing their political views. The show, which follows a group of Mormon momfluencers from the notoriously conservative Utah, have often been accused by viewers of supporting Donald Trump. Cast member Mayci Neeley broke her silence on the group's politics this week on TikTok after a follower commented, 'If only you weren't a Trump supporter.' Firing back, the 30-year-old wrote, 'These assumptions are wild. Contractually we aren't allowed to talk about our political views.' She continued, 'So I'm sick of seeing these comments on every post even though no one knows my views. They assume since I'm Mormon that I am super conservative and that's not the case.' This isn't the first time that the Mormon Wives cast have been pegged as Trump supporters. There are countless threads on Reddit speculating about the group's political leanings, with some fans even finding out which political figures the cast follow on social media. While the cast refuse to comment on their personal political views, Utah is one of the most conservatives states in America. The Church of Jesus Christ of Latter-day Saints has a significant influence on the state's culture and politics. Around 60 percent of Utah residents are members of the LDS Church, which traditionally supports conservative values. The second season of The Secret Lives of Mormon Wives has been a blockbuster hit so far. In its first five days, the series amassed over five million on Hulu and Disney+. Season two saw the addition of TikTok influencer Miranda McWhorter, 26, who is an original member of MomTok and was once best friends with Taylor Frankie Paul. Unsurprisingly, she was also implicated in Taylor's swinging scandal. Season one of The Secret Lives of Mormon Wives revolved around MomTok, a group of glamorous Mormon influencers led by Taylor who were plunged into a sex scandal when Taylor outed herself as a swinger. Last year, The Secret Lives Of Mormon Wives was ranked the number one unscripted show on Hulu, becoming the streamer's biggest premiere since The Kardashians. The 30-year-old wrote, 'These assumptions are wild. Contractually we aren't allowed to talk about our political views' Sparks flew between the members of the principal cast, which was made up of Taylor, Jen Affleck, Demi Engemann, Whitney Leavitt, Mikayla Matthews, Mayci Neeley, Jessi Ngatikaura, Layla Taylor. The show caused a stir both online and in the LDS church thanks to the outrageous antics of the cast. Some of the wild scenes on the show have included a sex act involving breakfast cereal, a swinging scandal, a drunken arrest, and a trip to a male strip revue in Vegas. One cast member also revealed the results of her labiaplasty on camera, while another confessed to getting pregnant to her now-husband when she was just 16 and he was 21. The series is produced by the team behind Netflix's My Unorthodox Life, which followed designer Julia Haart after leaving her strict orthodox Jewish community behind to become a hotshot in the fashion world.
RNZ News
4 days ago
- Climate
- RNZ News
A decade after Tropical Cyclone Evan, Samoan villages endure a silent struggle
By Sanjeshni Kumar, PINA Photo: RNZI More than a decade ago, Tropical Cyclone Evan, a Category 4 storm, roared through Samoa's capital, Apia, and its surrounding villages. It left behind more than just destruction. It redefined landscapes, disrupted lives, and reshaped the livelihoods of communities like Lelata and Magiagi. Today, its legacy endures - not in broken homes, but in the unpredictable power of the Vaisigano River. When the Vaisigano river burst its banks in December 2012, it swallowed farms, homes, and memories, creating a new channel that veered closer to homes and families in Magiagi and Lelata. It hasn't moved back since. Elina Va'a, an elderly resident of Magiagi village, still recalls the chaos that unfolded the day TC Evan hit. "The water destroyed all of our farming and our house," Va'a said, standing near the very site where her childhood home once stood. "We were five siblings living here with our parents. After the cyclone, we had to relocate immediately." Floodwaters submerged roads, and neighbours had to come to their rescue. That Christmas and New Year's, the family found temporary shelter in an LDS church nearby. "It felt like we were losing our own land, the place we belonged to," she said. They have since rebuilt, not just on higher ground but with stronger foundations. "Our new house is safe now. Even when it floods, the floodwaters don't reach us anymore. But the area where our old home stood, that still floods." For 29-year-old Asuelu Saifoloi of Lelata village, Cyclone Evan marked the start of an ongoing struggle with water and loss. "I was inside the house. When the river burst, it came up to my neck," he recalled. "We looked outside - everything was brown water." The devastation didn't end with the storm. "My cousins had a cocoa plantation that was their income. We planted root crops for food. But after 2012, we stopped. The land isn't safe." Now, even regular rainstorms bring anxiety. "Flooding happens almost twice a month," he said. "When it rains in the mountains, the river can rise without warning. We see grey clouds - and we know. The river might come." This year, during Mother's Day, the river rose again. "We had to cross it every day from Monday to Sunday that week," Saifoloi said. "Thankfully, we had high enough vehicles. But others - they had to walk barefoot through the current. That's what we experience constantly." At times, the only option is to wait it out. "We park on the riverbank and sleep in the car for five hours until the water drops," he said. "Our kids miss school. We miss work. Just to stay safe." Despite repeated promises, a long-term solution remains out of reach. Saifoloi believes the government needs to act and emphasised the need for proper infrastructure, especially at the river's origin point. "We're still waiting for the government to redirect the river or rebuild the wall - especially at the beginning. That's where the problem starts. Not just where it ends," he said. This isn't just about convenience - it's about survival. Medical emergencies are postponed. "When my mom got sick, the river was too high. We had to wait for the water to go down before we could take her to the hospital." The land where Lelata village sits is customary, passed down through generations, rooted in identity. "This is our inheritance," he said. "Our ancestors called us to live here. Leaving it behind isn't just relocation. It's losing who we are." But the land is shifting. The river has eaten away at the banks. What was once fertile soil is now a mix of sand and debris. "Crops can't grow on river sand. The soil's not what it used to be," he explained. "Why would we plant crops, only to see everything washed away again? "We've tried. But it's heartbreaking to see all your effort destroyed overnight." Instead, they focused on resilience. "So now, we just focus on making our homes strong, raising the foundations, cementing them. Because that's all we can afford. "But building a proper river wall? That costs millions. We don't have that kind of money." Today, only a fraction of the original families remain in Lelata. "From 160 people, now maybe 50 or 60 are left," Saifoloi said. "The others left because their kids kept missing school, and they couldn't keep crossing the river every day." Reaching out for help is difficult. "We go through the proper channels," he said. "We try not to overstep. But the truth is - we're still fighting a silent battle. We're protecting our families and hoping one day the promises will be kept." Even healthcare is dictated by the river's moods. "If someone gets sick and the river is too high, we wait. We wait until the water goes down - then take them to the hospital." Despite the hardships, there's no bitterness in Saifoloi's voice - only resolve. "I still believe this problem can be solved. We're not asking for luxury. We just want protection - walls to hold the river, a future that isn't underwater." In response to the risks posed by increasing climate-related disasters, the Green Climate Fund (GCF) Vaisigano Catchment Project - "Integrated Flood Management to Enhance Climate Resilience of the Vaisigano River Catchment" - was developed by the Government of Samoa in partnership with the United Nations Development Programme in 2016. Launched in 2017, the project aims to protect communities living near the Vaisigano River from flooding, especially during heavy rains and cyclones. It focuses on preserving forest and river ecosystems to absorb excess water and reduce flood damage. It also supports local livelihoods - especially those of women and unemployed youth - by creating paid opportunities to plant trees, rehabilitate degraded areas, and manage nurseries. In doing so, it strengthens both environmental resilience and social well-being. The total cost of the project is US$65.7 million, with US$57.7 million funded by the Green Climate Fund and US$8 million provided by the Government of Samoa as co-financing, according to official project documents. For now, families in Lelata and Magiagi continue to live with their inheritance, not just the land, but the risks that come with it. "If our children want to leave, that's their choice. But for us, this is home - and we'll keep hoping, keep waiting, because this land is our story," Saifoloi said. This article was first published by PINA .
New York Times
5 days ago
- Health
- New York Times
The Sacred Undergarment That Has Mormon Women Buzzing
Some Mormon women are obsessed with something illicit. They're phoning friends, calling in favors and paying for international shipping to get it: a sacred tank top. The Church of Jesus Christ of Latter-day Saints has redesigned its temple garments, which are worn by faithful members under their clothes. The garments are effectively underwear that until recently, looked like white short-sleeve shirts and knee-length shorts. Now, the church has removed the sleeve on some designs, turning them into tank tops. The church is releasing the tops to its more than 17 million members around the world in phases. Last October, it quietly announced that the new garments would first be available to members in 'hot, humid' climates like those in Africa and Asia. They aren't sanctioned for wear in the United States yet, but that hasn't stopped American influencers from sourcing them — and showing them off in recent videos online. 'I was like: I want them now. I will get them at all costs. I will fly to Japan if I need to,' said Andrea Fausett, a 31-year-old influencer based in Hawaii. She secured a few tops from a friend in Asia. Other women told The New York Times that they had asked friends or family in Thailand and the Philippines to mail them. Kim Austin, a 33-year-old consultant living in Provo, Utah, said that she wore the new garments under a sleeveless dress to church, and that women in her congregation asked how they could get them. 'Utah women will stop at nothing,' she said. Alyssa and McKenna Banks, sisters who run master classes for styling modest outfits (advertised as 'garment girlies — but make it vogue'), said their clients were dying to get them. This seemingly small shift is a big deal within the faith. The tank tops contain multitudes: They are a relief for many faithful members who have been hoping for a change for years. They are a source of frustration for many former members who wish they could have come sooner. But above all, they are a tangible reflection of the ways the church's public perception is shifting. While the church was once known for its pioneers and polygamists, it's becoming better known for viral influencers — some of whom are bending or ignoring modesty mandates. A welcome change The garments are an integral part of the faith. They are worn by most faithful adult members as a reminder of covenants they make with God in the church's temples. Many members also believe they provide spiritual protection. The church instructs members to wear them 'day and night throughout your life.' The garments aren't supposed to be seen in public. That's easier for most men, whose clothes rarely show their shoulders or thighs. But for women, garments can limit what shorts, dresses and tops they can wear. While women in the church often repeat the adage 'modest is hottest,' the garments are a quiet source of frustration for many. John Dehlin, the host of the podcast 'Mormon Stories,' said he had interviewed hundreds of women, both practicing and former members of the faith. 'I would say close to all of them expressed significant discomfort, if not aversion to wearing garments,' he said. 'The women said the garments made them feel frumpy, contributed to body shame or negatively affected their sex life with their partners.' The church seems to be listening, and many young women are thrilled. 'I'm stoked,' said Ms. Fausett, the influencer. 'It helps you feel a lot more normal. It won't be so easy to play 'spot the Mormon' everywhere you go.' Other women say they welcome a redesign for health reasons. The garments fit tighter on women, and many complain that the synthetic fabrics cause yeast infections. Ms. Austin said the new tops were less hot and more comfortable for her body after giving birth. 'It makes me want to wear them more as opposed to complaining,' she said. Kaylee Hirai, a 32-year-old woman in Washington, said she had longed to wear tank tops for years and struggled with the church's modesty requirements. 'It also was just healing for me,' she said. As a child, she added, 'I thought somebody was bad if they dressed this way, or I was bad.' A source of resentment Not everyone is pleased with relaxed rules. Both faithful and former members have been posting online about the change, and some of the comments have been angry. Some current members responded that the new garments were too revealing or shouldn't be discussed. 'I still feel like there's judgment from older generations, specifically boomers,' Ms. Hirai said. Former members also expressed mixed emotions. While some said they were glad to see a change, they said they were frustrated that they had spent years following the church's strictly enforced modesty rules, only for them to change without explanation. 'It creates a feeling of: What was all of that for?' said Hayley Rawle, a 29-year-old host of a podcast for former members. The church's official announcement in October cited heat in some regions as a reason for the redesign. The church declined an interview and did not respond to specific questions about the impetus for the change. 'The temple garment remains an outward expression of an inner commitment to follow the Savior Jesus Christ,' said Irene Caso, a church spokeswoman. She referred people to images and information available on the church's website. But members and nonmembers who spoke to The Times did agree that this shift reflected a broader change in the church's public perception. Once associated with pioneer women in long dresses, Latter-day Saints are increasingly represented by a new vanguard of social media influencers. Women like Hannah Neeleman of Ballerina Farm, Nara Smith and the women of 'The Secret Lives of Mormon Wives' are on pageant stages and red carpets in plunging gowns, shoulders bare. They are broadcasting a new vision of the church to their tens of millions of followers. 'None of us depict the 'perfect stereotypical Mormon wife' that is abiding by all the church rules and living exactly as they should or they're told to be,' said Miranda McWhorter of 'The Secret Lives of Mormon Wives.' In the show, she often wears tank tops.
Buzz Feed
22-05-2025
- Entertainment
- Buzz Feed
Tell Us Your Questions For The Wives Of "The Secret Lives Of Mormon Wives"
The Secret Lives of Mormon Wives' second season is as fascinating as the first, and we're having the pleasure to speak to some of the wives themselves. So, we thought we'd see if you have any questions! Maybe you want to know how they reacted when they first heard about the 'soft-swinging'? Perhaps you want to ask more about being involved in MomTok? Do you have any questions about 'pregnancy roulette"? (Because I know I do). Or maybe you want to know more about how the show has effected their association with the LDS Church? Whatever your questions are, we want to know them, and they may even get answered! Let us know in the comments below.
Telegraph
17-05-2025
- General
- Telegraph
‘My aunt gives 10pc of her benefits to the Mormon Church. It's not right'
If you have a conundrum that you want answered in a future column, email: moralmoney@ All our letters are genuine, but writers are anonymous. Dear Sam, I would welcome your views on the following. My 92-year-old aunt is in receipt of attendance allowance, which she uses to pay carers who help her with things that she is either unable to do herself, or needs help with. She is also a member of the Church of Jesus Christ of Latter-day Saints (LDS Church) so, therefore, pays tithes. The LDS Church teaches that tithing is 10pc of one's annual income. It is left to each member to determine what constitutes 'income'. If a Mormon does not pay their tithes, they cannot get a recommend. If they cannot get a recommend, they cannot go to the temple. If they cannot go to the temple, they cannot go to the celestial kingdom – hence they receive damnation in the next life. Obviously, the worry of this cannot be understated. I feel that giving 10pc of attendance allowance to the LDS is wrong. Taxpayers are contributing, albeit unknowingly, to the Mormon Church. Also, people needing this allowance should receive the whole 100pc. I assume 10pc of other benefits are also tithed to the LDS by Mormons. Presumably there are no 'rules' that cover something like this? Thank you, – Anon Dear reader, This is a dilemma rooted not only in money but also in morality, religion, public policy and personal autonomy. And, as with most moral money matters, there's no one right answer – only a careful balancing of principles, perspectives and practicalities. Let's begin with what attendance allowance is meant for. This is a non-means-tested benefit provided by the Government to help older people with personal care needs remain independent. It is awarded based on the severity of a person's condition – not their income – and there are no restrictions on how the money must be spent. Unlike other support payments that are earmarked for rent or childcare, this benefit is, intentionally, left open to individual interpretation, precisely because everyone's needs – and values – are different. Your aunt is using this money for its intended purpose: to support her daily care needs. The fact that she is also choosing to give a portion of it to her church reflects her personal values and religious convictions. This is not fraud or misuse – it is, in the eyes of the law, a legitimate exercise of her financial autonomy. You are clearly concerned that the taxpayer is, indirectly, subsidising the LDS Church, commonly known as the Mormon Church. While that may sit uncomfortably with many, the same argument could be made about any religious or charitable giving made by benefit recipients. Should someone on jobseeker's allowance be barred from donating to a food bank or their parish church? Should a state pensioner be told they cannot give money to their synagogue or mosque? As long as the benefits are being received legally and used voluntarily, the state refrains from dictating how they are spent – even if others might find those choices questionable. What makes this situation more emotionally charged is your aunt's religious belief that failing to tithe may jeopardise her place in the afterlife. That belief system may seem coercive or even unfair to some, but it is nonetheless real to her. If she sees tithing as a spiritual obligation, then forbidding her from doing so – even if well-intentioned – could cause her great distress and a feeling of estrangement from her faith. Your moral unease is valid. It's uncomfortable to see money given for care being tithed when there are clearly real-world costs – carers, supplies, safety – that it could also cover. But moral judgement in this context quickly runs up against the rock of religious freedom. Your aunt is not being manipulated or misled – she is making a conscious, faith-driven choice. You may feel strongly that she should prioritise her physical needs, but she may believe – equally strongly – that her spiritual wellbeing is paramount. If you are close enough to your aunt, you might consider talking to her gently about whether she's still able to afford the help she needs and if she has considered adjusting the amount she tithes. Not because she's doing something wrong, but because circumstances sometimes require us to re-balance our priorities. She may not even realise the pressure it is putting on her ability to meet her care needs. A quiet, caring conversation may help her arrive at her own conclusion, perhaps with the support of her local congregation, who might also wish to ensure that she is not giving beyond her means. You're also right that this issue is unlikely to be covered by any formal rules. The Department for Work and Pensions (DWP) does not typically assess what benefit recipients give to religious institutions, and there is no legal mechanism to prevent such donations. The lack of restriction, however, is not necessarily an oversight – it is a recognition of autonomy, even when that autonomy leads to decisions that some would disagree with. Ultimately, this is a reminder of how intertwined money, belief and care can become in old age. Your aunt is not breaking any laws, nor is she neglecting her care. She is choosing to live her values. That may not sit comfortably with everyone, but it is her right, and perhaps her comfort, in what may be the final chapter of her life. Yours sincerely, – Sam
