Across the diverse landscape of American culture in 2025, a distinctive wave of interest is rising around Mormon-related themes, a development often referred to as "Mormon mania." This emerging cultural moment is evident in a variety of seemingly unrelated trends including popular beverages, experimental therapy practices, and even high-profile reality TV scandals.
Heather Gay, one of the stars of the reality show "Real Housewives of Salt Lake City," described this phenomenon as both "undeniable and crazy." She attributes it to the industrious and enterprising nature of the Mormon community, suggesting that the growing visibility is a reflection of their increasing influence and engagement.
While members of the Church of Jesus Christ of Latter-day Saints (LDS) constitute about 2% of the U.S. population, their presence in cultural conversations and on screens throughout 2025 has been disproportionately large. From mainstream platforms like "Dancing With The Stars" to social media influencers such as Hannah Neeleman, Mormon culture has gained notable visibility. The Church, however, has expressed ambivalence. It referred to a 2024 commentary addressing how entertainment media sometimes distorts faith, pointing out that while some portrayals are accurate, others rely on stereotypes or misrepresentations with tangible consequences.
Such concerns underline the complex relationship between religion and popular media, where social media and reality programming provide only glimpses of a multifaceted faith. Nonetheless, the aspects of Mormon culture that do surface—tight-knit family structures, carefully curated aesthetics, and a strong entrepreneurial spirit—seem to resonate widely. These elements offer an appealing solution or antidote to the isolation, sobriety concerns, and financial anxieties confronting many young Americans amid stagnant job markets, persistent inflation, and surging housing costs expected to continue into 2026.
Talia Burnside, a philosophy and religious studies lecturer at Morgan State University, notes a significant evolution in public readiness to embrace Mormon culture from an outsider’s perspective, a shift that was not as prevalent a decade or more ago. Heather Gay elaborates on this by pointing to a confluence of factors, including enhanced social and political awareness, the rise of social media, and a revival of traditional family roles, all elements that Mormonism exemplifies in an accessible way. Gay interprets the widespread interest as a collective yearning for a seemingly idealized way of life.
This cultural surge is reflected vividly in the popular reality TV show "The Secret Lives of Mormon Wives," which combines the intrigue of personal scandals with community dynamics like group ketamine therapy and social gatherings centered around "dirty sodas." This particular beverage, characterized by a mix of soft drinks with syrups, creamers, fruit, and sugar, originally gained traction within Mormon communities and is now expanding geographically and demographically. For instance, a recent visit to Cool Sips in New York City showcased its appeal beyond its traditional bases, with patrons experimenting with combinations that could rival coffee—a drink typically avoided by practicing Mormons.
Industry data highlights this trend’s commercial growth. The Utah-founded dirty soda franchise Swig reported a 39% increase in revenue in 2024 and plans continued expansion beyond its core states. Though the company stresses inclusivity and disavows growth tied specifically to religious demographics, the brand’s Tennessee growth trajectory exemplifies the broader cultural diffusion of Mormon-inspired products.
Similarly, Crumbl Cookies, another Utah-based company with LDS roots, has leveraged celebrity collaborations to amplify its profile while maintaining company practices such as closing on Sundays to honor its heritage. These businesses are more than commercial entities; they serve as focal points where social connection, aesthetic sensibilities, and consumer culture merge—addressing the needs of young Americans for community without relying on conventional venues like bars or workplaces.
Social observers highlight that many young adults today lead less socially intense lives, often drinking less alcohol and maintaining fewer close friendships compared to previous generations. The Mormon emphasis on community cohesiveness, with its implicit support systems and shared rituals, offers an attractive alternative. Burnside emphasizes the appeal for even those who do not fully embrace traditional Mormon norms, noting the draw of its structured ‘‘third spaces’’ that provide social belonging.
It is important to note that several high-profile figures driving this culture wave do not strictly adhere to LDS doctrines. Many reality TV participants and influencers now identify as Mormon-adjacent rather than devout practitioners, navigating varying degrees of adherence to religious prohibitions on coffee, alcohol, divorce, and premarital sex. Instead, the emphasis falls on lifestyle presentation and entrepreneurial living.
Margaret Toscano, a classics professor at the University of Utah and former LDS member, suggests that American fascination grows from this positioning of Mormon culture as an alternative that nonetheless aligns closely with core American values. Through economic instability, white-collar layoffs, and uncertainties linked to technological change, the self-reliant, entrepreneurial qualities of Mormon women and men—be they homemakers, influencers, or business owners—offer a compelling aspirational model.
Looking ahead to 2026, Mormon influence shows signs of deepening. Whitney Leavitt, one of the reality show's stars, parlayed her popularity into diverse entertainment opportunities including "Dancing With The Stars," Broadway performances, and romantic comedies, while maintaining ties to her Mormon identity. Meanwhile, her castmate Taylor Frankie Paul will appear as the lead on ABC's "The Bachelorette," making Mormon representation visible on national reality TV in a prominent role.
Heather Gay articulates the cultural resonance of this movement: it is about belonging, comfort, and structure. She likens the appeal to a contemporary version of Norman Rockwell’s idealized Americana, encapsulating a certain optimistic consumerism and vision of American life that many find compelling amid today’s complexities.