The Salt Lake Tribune, Inc. By Peggy Fletcher Stack. April 29, , p. Updated: April 30, , p. How did you feel about this story? Religion Historian D. Religion They make up most of the adult LDS membership. So why do they feel like outsiders? Religion Latter-day Saint apostles denounce racist attacks, cyberbullying and abortion. In case you missed it. You might have to get past your neighbors first. With the money from selling the wheat, the women built Relief Society meeting halls, bought and sold on the stock market and helped kickstart several LDS Church programs, including medical, social and welfare services.
It was the largest project undertaken by the Relief Society, earning its symbolic placement of bronze sheaves of wheat on the outside walls of the Relief Society Building in Salt Lake City. Although it was never an official LDS Church publication, it was the voice of the Relief Society for 50 years with the masthead bearing the subtitle "Organ of the Relief Society.
Wells and her contributors used this publication as a forum to teach, motivate and advertise items of interest to the local women, such as gatherings for woman's suffrage, minutes from the Retrenchment meetings, that focused on spiritual cultivation, "Wheat Project" information, medical classes, obituaries and life histories of many beloved sisters.
When Wells was called as Relief Society general president, the magazine was closed down and the church began publishing The Relief Society Magazine , with Gates as its first editor. For another 50 years, lessons, stories and instruction were published each month. As soon as Joseph Smith began teaching about doing the work of salvation for the dead, women traveled back East, visiting family and collecting information on their relatives in order to do temple work in the Endowment House in Salt Lake City, and later in dedicated temples see "Provoking the Brethren to Good Works," by James B.
Allen and Jessie L. Embry, BYU Studies. In , the Genealogical Society of Utah was formed. Gates began working exclusively on genealogy, and by , she was writing lessons and weekly newspaper articles, and had organized the Daughters of the Utah Pioneers. When the World's Fair in San Francisco opened in , hundreds of Relief Society sisters, who saved up money for an entire year, attended just to visit the International Congress of Genealogy exhibit and see Wells, the Relief Society president, receive a bronze medal for efforts made by the Relief Society in genealogy work.
Hefner, Dialogue Magazine, September Women were sent to New York, Chicago and Denver for training in social work, and a social services lesson was given every month.
Topics included health and sanitation, child welfare and family life. When the women complained about wanting finer clothing items, Brigham Young came up with the idea of growing silk worms and manufacturing the fine fabric themselves. Zina D. Young became the first and only president of the year Deseret Silk Association. The women raised the worms, fed them mulberry leaves, spun the silk and weaved the cloth.
Humanitarian hygiene, school and newborn kits were developed in by Rose Ann Gunther, a stake Young Women president in American Fork, Utah, and her committee that wanted young women to learn how to serve.
They arranged to have the church building open once a week so ward members could come and help them with their projects see "Service Project for a Small Community Grows into Relief for the World" on mormonnewsroom.
This now has became a church-wide effort. In , Robison, the seventh Relief Society president, promoted self-sufficiency in the sisters by opening the first Mormon Handicraft store see " Mormon Handicraft," by Carol L.
Clark , "Encyclopedia of Mormonism". Women were able to sell handmade items to provide extra money for their families. Snow was succeeded as Relief Society president by Zina D. Young, whose administration consolidated the programs set in place by Snow. Incorporation of the National Relief Society in continued the slow process which would extend the Nauvoo conception and modernize its programs. Bathsheba W. Bigler Smith, who followed Young in , saw the society expand to include a centrally developed educational program with lessons for the weekly or biweekly meetings.
Nursing courses expanded; however, they caused friction with the newly professional career nurses, and so the Relief Society gradually dropped its nurse training program. By the time of her designation as general president in , Smith's successor, Emmeline B. Wells, had for thirty-five years edited and published the Woman's Exponent , a semimonthly magazine for Mormon women and quasi-official organ of the Relief Society. Wells had also served as secretary of the society, whose central board meetings were traditionally held in her editorial offices.
In those two roles, she had for decades kept a constant finger on the Relief Society pulse worldwide. Her presidency, however, coming as it did in a time of upheavals created by progressivism and World War I, saw the abandonment of many of the society's nineteenth-century programs, including the Exponent itself, the cooperative stores, the Relief Society halls, and the grain-storage project which she herself had piloted.
When she died in , the last personal link of the Relief Society with its Nauvoo antecedents was severed. The move of the society's general offices into a Main Street edifice signalled the increasing business orientation of the society. The present Relief Society Building, which now also houses the Primary and Young Women's organizations of the church, was constructed in on the same site. The Relief Society under its twentieth-century leaders adapted its programs to developing professional methods of social work and medical practice.
Adoption agencies, programs for unwed mothers, and expanding social services departments replaced the less formal locally administered aid. Courses established by Amy Brown Lyman trained many women in the new techniques.
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