History Of Glass Grapes? The 230 Detailed Answer

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What is a Mormon grape?

In 1963, crafter Ruby Swallow made resin grapes using old Christmas ornaments as molds. She presented the craft at a stake homemaking activity, and soon after taught her technique in a local craft store. The craft remained unusually popular, and many homes in the Intermountain West had a set by the 1970s.

How do they make cotton candy grapes?

These sweet new treats are made through cross-breeding. According to the Los Angeles Times, pollen from male grape flowers is extracted and then carefully brushed onto the female clusters of the target plant.

Janet Kay Jensen, Author: The Legacy of the Glass Grapes

How long do you freeze grapes?

Place grapes in a freezer-safe bag to freeze where they will stay good for nine to 12 months.

Janet Kay Jensen, Author: The Legacy of the Glass Grapes

What is the difference between Lucite and resin?

Lucite is a higher-quality version of acrylic resin. It’s a type of acrylic plastic resin that was trademarked by DuPont in 1937 and was branded as being the top quality of acrylic. The material is durable, easy to clean, and resistant to most damage including water or UV rays.

Janet Kay Jensen, Author: The Legacy of the Glass Grapes

How do you make Lucite?

The production process of Lucites starts with the blending of two ingredients: an acrylic resin powder, and monomer, a clear liquid. The resulting mixture is a thick, opaque liquid, roughly similar to toothpaste. This liquid mixture is then poured into molds.

Janet Kay Jensen, Author: The Legacy of the Glass Grapes

What is dry grape?

What Are Raisins? Raisins are grapes that have been dried. They can be made from a wide variety of grape types, and different grapes create different flavors and textures in the raisins. Raisins can be dried in different ways. Natural-dried raisins are dried in the sun and will have a dark color.

Janet Kay Jensen, Author: The Legacy of the Glass Grapes

How does a branch become a ward?

Ideally, a branch will grow in numbers and strength and eventually become a ward. A ward is created when there are sufficient numbers and strength of members to carry out the full program of the Church. A ward does not have to have been a branch first. If there are enough members in an area, a ward can be created.

Janet Kay Jensen, Author: The Legacy of the Glass Grapes

What does the Book of Mormon say about alcohol?

In the Word of Wisdom, the Lord commands Mormons to abstain from harmful substances. Mormons are taught not to drink any kind of alcohol (see D&C 89:5–7). Mormons are also taught not to drink “hot drinks,” meaning coffee or any tea other than herbal tea (see D&C 89:9), and not to use tobacco (see D&C 89:8).

Janet Kay Jensen, Author: The Legacy of the Glass Grapes

What countries are LDS missionaries not allowed in?

Janet Kay Jensen, Author: The Legacy of the Glass Grapes

Can LDS drink wine?

Mormons, more properly referred to as members of The Church of Jesus Christ of Latter-day Saints, believe they are divinely counseled not to drink alcohol, including beer and wine.

Janet Kay Jensen, Author: The Legacy of the Glass Grapes

READING – IELTS 12 – THE HISTORY OF GLASS

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What do you do with glass grapes? – Auction Finds

From what I could see, the grapes looked to be glass, but after researching, I’m wondering if they might have been resin. I found out that these …

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Source: myauctionfinds.com

Date Published: 3/28/2022

View: 5161

Glass Grapes – Sunstone Magazine

In Albuquerque, our glass grapes were made in the early sixties. Mother made a nice bunch that were a translucent purplish color. They featured …

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Source: sunstone.org

Date Published: 3/26/2022

View: 6976

Molly Young: Consider the… Glass Grapes (Wine Zine 02)

A crafts shop hired Swallow to give lessons in DIY graping. The hobby went viral, and table grapes became a 1960s Utah meme before spreading …

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Source: www.thewinezine.co

Date Published: 9/23/2022

View: 6315

The Grape Vine: The History & Anatomy of the Wine Glass

The shallow cup with a fine stem appeared in the 5th century, mostly used by the upper with the less fortunate using utilitarian pottery goblets. The …

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Source: thelaurelofasheville.com

Date Published: 1/20/2021

View: 5809

Collecting & The Windfall: Glass Grapes – Apartment Therapy

Soon after, she found the gold glass grapes with all the tendrils for only $3 at a thrift store. (Similar bunches often sell for $60-$75.) …

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Source: www.apartmenttherapy.com

Date Published: 2/24/2021

View: 7504

Mormon Glass Grapes – Stuff You Can’t Have

What is the origin of Mormon glass grapes? The myth I heard was that Brigham Young directed all Mormon women to craft clusters of glass …

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Source: stuffyoucanthave.blogspot.com

Date Published: 11/2/2022

View: 6495

What do you do with glass grapes? – Auction Finds

When I saw the eight to ten trays of glass grapes under the auction table, I was perplexed. what would you do with them Do you dust them too often or just let them collect particles somewhere in your house?

Were they someone’s collection? If so, it’s one of those that amazes me.

I had seen the blue and green and purple and red and yellow bunches of single glass bunches at auction before and I was always curious about them. We never had them in our house and I assumed they were figurines for a living room table – scattered here and there to match the colored decor.

Now bundles of these were piled up on trays at one of my favorite auction houses, waiting to deface someone else’s home. A tray contained a row of small bunches of grapes; I had never seen small ones. Some of the grapes were attached to logs or mounds.

One bidder took most of them, and I was just as curious as to their provenance as I was how he would use them.

From what I could see the grapes looked like glass, but after researching I’m wondering if it might have been resin. I found that these decorative clusters appear to date back to the 1960’s and may have been started by Mormon women. The Mormon name kept popping up on various sites as the original supplier.

The grapes were apparently made on the so-called “labour day,” when the Mormon Relief Society—the women of The Church of Jesus Christ of Latter-day Saints—meet for crafting and quilting. This blogger at potsandpins.com says they are collectible (I haven’t been able to find an association for them yet). Here is an amusing essay by a Mormon writer named Janet Kay Jensen on how glass grapes began to be made.

Several people commenting on websites mentioned seeing the grapes in their grandparents’ homes in the 1960s (not sure if they were non-Mormon grandmothers). Many had very good memories of the grapes. Check out comment #5 on this 2006 sunstoneblog.com blog for how they were made (using resin, Christmas ornaments and copper wire) and this photo album of women making them.

Here’s an author on the apartmenttherapy.com website who told of a friend who is building a collection and offered photos of it. There’s also an extensive list of comments from people who also remember them from grannies, along with those from people who think they’re awful.

At the auction, the grapes didn’t sell much, only about $5 a tray. Grapes of resin sold for anywhere from 99 cents to $20 on Ebay, and many didn’t sell. I also found a bunch from a California winery with a last bid of $275.

I watched as a winning bidder loaded his trays onto a cart to take to his car. I had to know what he would do with them. So I went to him to ask him.

He’ll discard the “plastic sheets” on them, he said, and join two groups together to make a chandelier-like contraption that will hang from the ceiling. “These mid-century lamps sell well,” he said.

Good buy and great ingenuity.

Tell me about your memories of glass grapes decorating your grandmother’s living room.

Mormon folklore

Folklore surrounding the Mormon tradition

This article is about Mormon folklore such as B. verbal and material culture. For other aspects of Mormon culture, see Culture of The Church of Jesus Christ of Latter-day Saints

Resin Grapes, a popular Relief Society craft in the 1960’s

Mormon folklore is an expressive culture reserved only for members of The Church of Jesus Christ of Latter-day Saints (LDS Church) and other sects of Mormonism. Mormon folklore includes stories, oral traditions, folk beliefs, customs, music, jokes, and material cultural traditions. In folklore studies, Mormons can be viewed as a regional group because the core group of Mormon settlers in Utah shared a common religion and had to change their environment to survive.[1]:115 This historical regional area includes Utah, Southeast Idaho, parts of Wyoming, and Eastern Nevada, plus some cities in eastern Arizona, southern Alberta, northwestern New Mexico, southern Colorado, and northern Chihuahua, Mexico.[2]: 826

Mormon verbal traditions include stories that missionaries tell one another as part of initiation and also to encourage observance of missionary rules. Members tell stories about Mormon pioneers, the three Nephites, and unseen benevolent spirits to strengthen their faith. In pioneer days, popular songs alternated between praising and punishing prominent leaders like Brigham Young.

Common Mormon customs include the reciting of conversion stories, which is especially common during fast and testimony meetings. Married members also frequently share how they were inspired to choose their marriage partner, and some women with children relate that a vision of a child to come inspired them to have more children. In the Mormon region, creative date invitations are a common way for teenagers to ask each other out. Pioneer Day is a national holiday in Utah when members patriotically celebrate their religious predecessors.

Pioneer crafts were inspired by the many cultures that converged in Utah. Craft was a necessity at first, and pioneers developed techniques to adapt their skills to the materials at hand. Later, Relief Society promoted needlework as a way to improve mental health. In addition to quilting and needlework, pioneers also made hair ornaments, wreaths made from human hair, and silk threads. Cities in the Mormon region have a unique combination of features, including unpainted barns, irrigation ditches, moveable wooden hay towers, and Lombard cottonwood trees for windbreaks. Tombstones in this area commonly depict folded hands or a Mormon temple. Mormon fundamentalists have a different folklore than Latter-day Saints. They draw on their shared experience of government crackdowns to unite them and enjoy folk dancing.

Exploring Mormon Folklore[ edit ]

Alta S. and Austin E. Fife are the originators of the study of Mormon folklore, a discipline that has expanded greatly since the couple’s first work in the 1930s.[3] Although earlier and contemporary scholars had briefly addressed the subject, the Fifes expanded the field, both through their collection, [4] now known as the Fife Folklore Archive and at the Merrill-Cazier Library on the Utah State University campus in Logan, Utah, is preserved. Her book on Mormon folklore, Saints of Sage and Saddle, was published in 1956. This book, according to folklorist Jill Terry Rudy, “remains the most complete book-length treatment of Mormon folklore.”[5] Folklorist William A. Wilson also specialized in Mormon folklore and helped establish the way Mormon folklore is organized in archives.[6]

Verbal lore[ edit ]

Missionary Lore[ edit ]

Missionaries have their own folklore. According to folklorist William A. Wilson, missionaries tell stories for four main reasons: to build a sense of camaraderie, to cope with the pressures of missionary life, to encourage missionaries to keep mission rules, and to assure themselves of future victory.[ 7]: 10-18

They often tell stories of pranks introducing new missionaries, or “greenies,” into the existing missionary group, even if those pranks never happened. Learning the missionary slang also helps new missionaries feel part of the missionary community. Missionaries often tell stories in which some missionaries try to escape missionary life but are discovered. A common “unauthorized travel story”[7]: 13 tells how two missionaries write their weekly reports in advance, entrust them to their landlady, and embark on a sightseeing tour, only to be caught when their landlady sends the reports all at once. Another well-known story tells of a missionary who decides to break mission rules and enter a sports tournament, only to be spotted by his mission president when his picture appears on the news. These stories focus on cartoonists who fail and embody the group’s childish fantasies by acting as a “confirmed steam outlet for the group”. Other stories tell of missionaries miraculously rescued from peril. Missionaries also tell stories of how they made the best of a hostile world, even as other people suffered. Missionaries in such stories shake the dust off their feet after leaving a town that has not responded to their message. After performing this ritual, the city is destroyed by a natural disaster, war or economic crisis. Stories of people insulting missionaries only to meet an untimely end are common.[7]

Folk tales[ edit ]

Mormons tell stories about early church members, the three Nephites, and spirits of the dead. Mormons often tell stories of how early members of the Church endured persecution and adversity to inspire other members. Stories of multiple wives often tell of the wives’ plight of having to share a husband, or, conversely, of the comfortable company of their sister wives.[8] J. Golden Kimball was a member of the Seventies and a folk hero known for invoking and subverting authority; Stories told about him are often humorous.[8] Stories about Joseph Smith, Brigham Young, Eliza Snow, and other founders have an almost mythical status.[2]

The three Nephites are three Nephite disciples chosen by Jesus in the Book of Mormon never to die. In modern Three Nephite stories, one or more of these men appear to help those in need and then mysteriously disappear.[8] The help ranges from childcare to repairing a car. According to William Wilson, “The stories of the Three Nephites reflect and reinforce the programs of the Church and, endowing them with mystical values, place them beyond criticism or scrutiny.”[9]: 209

Many Mormons conduct genealogy research to perform baptisms for the dead. A common folk tale has it that a researcher gave up hope of finding more information, only to miraculously find it in a book or in a graveyard. There are also many stories of spirits helping church members to do their temple work for the dead or to express their gratitude in some way.[8][10][11][12][13]

folk songs [edit]

In the 1850s and 1860s, Mormons used secular songs for worship and entertainment. They wrote their own poems and set them to well-known, secular melodies. A popular tune was “The Sea”. Early Church leader W.W. Phelps composed lyrics to the tune, as did fellow pioneer Joseph Cain. Some songs satirized other religions, as in The God Others Worship with the tune The Rose All Praise. Mormons also wrote songs about the persecution and death of Joseph and Hyrum.[14] Many songs circulated about Brigham Young, depicting Young either as a tyrannical leader with a difficult family life or as a righteous leader whose leadership led Mormons to prosperity. In the case of “Brigham, Brigham Young,” the song was accepted when performed by a Mormon for other Mormons, but caused an uproar when performed for mixed company. L.M. Hilton’s version of Hard Times emphasized optimism in the face of persecution; Hilton said it was one of Brigham Young’s favorite songs and that he would sing it to Mormons to cheer them up.[15]

Descriptions of customs[edit]

Testimonials[ edit ]

Telling conversion stories is one of the many ways Mormons express their faith. During the monthly fast and testimony meeting, held on Fast Sunday, some members voluntarily share their devotion to their faith in ritualized ways, including informal ritualized expressions. Some of these informal ritualized expressions are so common that members joke about playing “testimony bingo” when they hear commonly used phrases like “I know without a doubt” or “I know the church is true.”[16 ] Conversion narratives are commonly told by LDS members in a manner that reflects the conversion of Joseph Smith: as a quest for knowledge that leads to receiving the “gift of true religious knowledge” and conversion to the gospel. Folklore student Amy Ward studied the conversion narratives of lifelong members and adult converts to the LDS Church. She found that adult converts were more likely to describe their conversion as part of a long, unconscious search for religious truth. Folklore scholar Eric Eliason notes that Mormons tend to prefer candid, even humorous, conversion accounts to melodramatic or self-serving ones.[17]

Marriage narratives told in communal collaborative settings tell of how people let God or a church leader decide whom to marry. This helped them overcome their fear of the question of who to marry. The popular belief that there is only one suitable marriage mate, perpetuated in the Mormon media[18] but unsupported by Mormon theology, reinforces this fear. In general, marriage narratives support the idea that living righteously according to Mormon expectations will lead to blessings such as receiving spiritual revelation about who should be one’s spouse and having a happy marriage. Such narratives help reinforce Mormon beliefs that Mormons are a chosen community receiving special spiritual experiences and help establish and reinforce socially desirable behavior.[18]

Some Mormon women experience a vision of a child to come that inspires them to have more children. If the next child is different than the child in the vision, the woman knows that the child is “coming” and will have another child. Margaret K. Brady has documented this storytelling style and sees it as a way to relieve Mormon women of the guilt they feel when they think they will not have more children because the vision encourages them to change their minds and more to have children Sometimes these women share this experience in a visionary narrative. Telling the story reinforces the woman’s spiritual identity and thus grants her a degree of power in her religious community.[19]

Advertising and families[ edit ]

Creative date invitations have been widespread in the Idaho, Utah, and Arizona area since the 1970’s when young women were encouraged to invite young men to Sadie Hawkins dances.[20] Folklorist Kristi Young writes that creative date invitations allowed young women to feel more comfortable asking young men out, since creative date invitations often do not require face-to-face interaction.[21]:29 Sometimes, the recipient becomes one Accept an invitation to go on a creative date even if they already have a significant other.[2]

The LDS Church encourages families to gather on Monday evenings for “Family Night.” Assignments for prayer, song, lesson, play, and treats are often shared between family members on homemade charts.[2] Certain rituals are performed during life events. After a baby is born, they receive a blessing, usually from their father, along with other male relatives and friends who join the blessing circle. Children are typically baptized at age eight and receive a patriarchal blessing sometime in their teens. Young men and women can volunteer to be missionaries. At LDS burials, the deceased wears their ceremonial temple clothing to be buried.[2]

Pioneer Day[ edit ]

The first Pioneer Day was celebrated in 1849 when Mormons in Salt Lake City marched in districts, or community groups, around Temple Square in a show of patriotism. Many other Utah cities had their own celebrations. Steven Olson notes that Pioneer Day celebrations reflect an idealized culture and offer a glimpse into Mormon culture. Celebrations in the second half of the 19th century emphasized that Mormons were a free, blessed, and chosen people. Wagons and decorations celebrated agricultural bounty, which Mormons viewed as God’s blessing on their settlement. Mormon leaders were escorted from their homes to the celebrations, where they participated as speakers. Parades separated participants by age and gender and celebrated traditional gender roles. Dances and athletic competitions were common.[22]

In Utah, where Pioneer Day is an official holiday, the day is celebrated with fireworks and historical reenactments. Outside of Utah, however, compliance depends on local members; often a congregation gives talks on the subject of pioneers, but no celebrations.[23] Dutch Mormons tend not to celebrate it, but Pioneer Day is popular among Mormons in Germany.[2]

Other customs[edit]

In the mid-20th century, several performance art traditions helped revitalize folk art. In the 1970s, Churchwide folk dance festivals taught Mormon youth to folk dance. Roadshows allowed members to exercise their creative talents on a smaller scale.[24]

It is common practice in some missions to burn clothing commemorating special mission anniversaries, such as a tie after six months of service and a shirt after one year.[2]

Material objects[ edit ]

crafts [edit]

Pine furniture, pottery, woolen textiles, quilts, woodwork, decorative crafts, and toys all display unique Mormon elements.[1]:33 In early Mormon history, pioneers from Europe and other parts of the world gathered in Utah and brought their craft knowledge with them them. The pioneers in Utah were isolated and had to make most of their own clothing and linens. They adapted the techniques they knew to the materials at their disposal. Local historian Shirley B. Paxman argues that the pioneers’ limited materials combined with their isolation resulted in work that was not self-aware.[25] Since pioneer women did not consider themselves artists, their decorative work was for their own pleasure or that of their families. Pioneer women in Utah made their own yarn, linen, and silk thread.[25] In the 1870s pioneer women sold their needlework in cooperative stores owned by the Relief Society.[26]:80 When needlework was no longer necessary, it was advertised as a way to improve spiritual health. Needlework for Women, published by the Relief Society in 1935, encouraged women to learn needlework to free them from the monotony of housework.[27] In the early 20th century, Relief Societies held monthly homemaker days to learn and practice household arts and crafts, including needlework and quilting.[24] In 1963, crafts experienced a resurgence in popularity, coinciding with the new article on crafts in the Relief Society Magazine.[28]

Relief Society crafts are one way to spread folk art among Mormons. In 1963, artisan Ruby Swallow made clusters of resin using old Christmas ornaments as molds. She introduced the craft to a stake homeworker and was soon teaching her technique at a local craft store. The craft remained unusually popular, with many homes in the Intermountain West having a set through the 1970s. Eleanor Zimmerman, who helped popularize the grapes, said the craft is popular because it is handmade but looks “store-bought.”[28]: 79 Mark L. Staker, a curator of the Museum of Church History and art, believes the persistence of resin grapes is partly because they were made as a community, and also because Relief Society Magazine began emphasizing arts and crafts in 1963.[28] A popular arts and crafts style transforms cheap commodities into decorative objects.[29]

Utahns established a quilt guild in Utah in 1977 to promote and preserve quilt-making techniques. In documenting pioneer quilts, the Utah Quilt Guild found a wide variety of styles including paper piecing, appliqué, and crazy quilt styles. Quilts were a common wedding gift.[30] Pioneer blankets often featured natural imagery, with Sego lilies and beehives being particular symbols of Mormon pioneers.[24] Yvonne Milspaw, Professor of English and Humanities, studied contemporary American regional quilting and found that Utah Mormon women quilters were the most innovative and relaxed about traditional quilt patterns. Picture quilts and quilts containing memorabilia, such as Boy Scout badges and silk-screened photographs, were common.[31] :378 The annual Springville Quilt Show accepts both hand-sewn and machine-quilted quilts.[32]

Hair ornaments and wreaths were popular crafts in the 19th century, particularly in the 1860s and 1870s. Mormon-made hairflowers, like those in the rest of the United States, traditionally had a woman’s hair for the petals and her husband’s for the center. Hair watch chains were commonly sent to missionaries to remind them of family members. At the entrance to the Salt Lake Temple until 1967 was a crown of hair from prominent church leaders.[28] Hair wreaths of several people’s hair were displayed in public areas to symbolize community unity.[28]

Book Club Friends 4ever quilted by Dixie Davies. Sampler patch style with Christmas themed prints.

Shattered Quilts by Pamela Checketts and Sue’s Quilts Shop.

Human hair bracelet by Zina Presendia Young Williams Card

hidden object toy

Handmade dolls

furniture [ edit ]

Early pioneers in Utah used lumber from hardwood packing boxes as the material for furniture in 1847.[33]: 24 Steam-powered lathes popularized Roman turned legs and furniture with bobbin-turned decoration.[33]: 17 leaders encouraged the craft and made carpenters their own designs , mostly influenced by fashionable designs such as the Empire style. Furniture makers adapted designs to local softwoods such as poplar, box elder, and red and yellow pine.[33]:27 The legs and spindles of softwood furniture had to be thicker to support the same weight as hardwood furniture.[29]

Furniture was in high demand in the 1850s and ’60s, but by 1869 there were enough carpenters to create a variety of competing styles.[33] : 37 William Bell, a carpenter from England, worked for Brigham Young and made a variety of furniture simple yet fashionable pieces. He made some unique pieces, including an octagonal swivel desk with the grain painted on to simulate other textures, and a lounge chair. Ralph Ramsay, another pioneering Mormon furniture maker, used Bell’s workshop to carve a large eagle that adorned the entrance to Brigham Young’s home.[33]:55 Ramsay carved many other details iconic of Mormon architecture, including the original oxen carrying baptismal fonts in temples, the case for the organ of the Salt Lake City Tabernacle, and an ornate personal bed.[33]: 59–62

Eagle Gate by Ralph Ramsay

Salt Lake Tabernacle Organ in 1901

Other pioneer craftsmen attempted to adapt to Utah conditions. Potters made jars and pots for local needs. The local soil was rich in alkali and traditional glazes were ineffective. Pioneers preferred the cheaper factory-made pottery, and by the late 19th century only Erich C. Henrichsen’s pottery shop remained in business, selling unglazed, machine-made flower pots. Blacksmiths recycled every metal they could find and had consistent work to do, shoeing horses and repairing farm implements. By the 1890s, most artisans were struggling to support themselves because they could not compete with the manufactured goods brought by the railroad.[26]:76 Since the Church’s emphasis on emergency preparedness, some Mormons have Furniture created inside storage room for preserved food.[29][34]

Architecture[ edit ]

Rural Mormon settlements have several characteristics that, when found together, distinguish them from non-Mormon settlements. These included wide roads, irrigation ditches, unpainted barns, and special wooden hay towers.[1]: 30, 44 Lombardy poplars were often grown in rows to serve as windbreaks, and the roads were often numbered in a grid fashion.[2] A two-story symmetrical house with a chimney at both ends was popular and was called “I” style or “Nauvoo” style houses. “I” style houses were often built side by side with “L”, “H” or “T” style houses. Houses were often built with adobe.[24]

Brigham Young directed pioneers to build “beautiful” houses, and from 1847 to 1890 architects experimented with various decorations found in house pattern books. Decorations inspired by the Greek Revival included pedimented window heads, entablature and simple cornice returns. For neo-Gothic decorations, architects used intricate bargeboards and pointed finials for traditional house plans. Dormer windows were popular and were built in many different styles. Late 19th-century styles such as the Victorian style were not common. Traditional house plans derive from colonial Georgian architecture. External designs were usually bilaterally symmetrical with three distinct components, one centered to maintain symmetry. Second floor windows were built in this style directly above first floor windows. Architectural eclecticism was widespread, and architects sometimes used unusual solutions to create symmetrical facades.[35]

Willard, Utah with cottonwood trees in the background

Built in the 1880s, the George M. Brown House uses bilateral tripartite symmetry in its facade. The decorations are in the neo-Gothic style.

Clark-Taylor House, built circa 1854

Tombstones [ edit ]

In the 19th century, the most popular symbol for headstones in Mormon culture was that of two hands clasped as in a handshake. Carol Edison, former director of the Utah Art Council’s folk art program, interprets the symbol as having multiple meanings, representing either a farewell to living relatives or a greeting to deceased relatives.[36]:83 The clasped hands design was particularly popular for upright marble tombstones. Beginning in about 1910, images of temples began to appear on tombstones, reinforcing the Mormon belief that families stay together after death. With sandblasting technology in the 1960s, carving temple images became much easier. More than a quarter of headstone orders in 2013 included a temple image.[36]:86 Many temple headstones include the names of husband and wife on the same headstone and the date of their sealing in the temple. Sometimes the names of the couple’s children are also listed on the tombstone, showing the importance of the family unit.[36]: 88

Mormon Fundamentalists[ edit ]

Mormon fundamentalist communities practice polygamy. Some sects practice arranged marriages, but it is “probably more common”[2]: 830 spouses court a woman through religious belief. Fundamentalists describe their practice of polygamy as an essential part of their religious commitment. Family organization depends on individual style; in some families the first wife assumes a superior role over the younger women; in others they are scrupulously treated equally. Traditional dances are popular, especially the double Scottish. Modest but modern attire is common. Fundamentalist communities place a high value on frugal collaborative self-reliance, often homeschooling their children, and relying on alternative medicine. Many families receive financial support from the government.[2] Past government crackdowns are touchstones for community commemoration, and members share their own and their ancestors’ experiences of persecution.[2]

See also[edit]

Notes [edit]

Janet Kay Jensen, Author: The Legacy of the Glass Grapes

“There are three rules for writing the novel. Unfortunately, no one knows them.” W Somerset Maugham

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