Thursday, April 7, 2016
Tuesday, February 23, 2016
Sarah Granger Kimball NEW Painting of a great Great Young Latter Day Saint woman
Kimball, Sarah Encyclopedia of Mormonism
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| Sarah Granger Kimball |
Author: Richards, Mary Stovall
Sarah Melissa Granger Kimball (1818-1898) was founder of the Ladies' Society of Nauvoo, a suffragist, an advocate of women's rights, ward Relief Society president for forty years, and a strong presence in the history of The Church of Jesus Christ of Latter-day Saints for much of the nineteenth century. Described by one of her associates as possessing "the courage to say what she thought," Sarah Kimball labored for the advancement of women, arguing that "education and agitation are our best weapons of warfare" (Woman's Exponent 20 [1 May 1892]:159 and 18 [15 Feb. 1890]:139, respectively). Such militancy was tempered, however, by her strong commitment to the Church and her loyalty to its leaders. Indeed, she saw little discrepancy between her devotion to the Church and her dedication to women's rights, since Joseph Smith's "turning of the key" of power to women in 1842 had, in her view, led to the beginnings of the national women's rights movement.
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| Close up of my original |
this was a prep for a larger piece I may do later.
The original is 11 by 14 inches oil on panel. price is $795. to purchase call 801-803-3415 or check out my web store at www.bedardfineart.com thank you
One story of Sarah Granger her and her seamstress margaret A. Cook to sew clothing for workers of the temple in 1842. which would later lead to forming the oldest and best woman's organizations in the world.
| Relief Society Seal | |
| Motto | "Charity never faileth" |
|---|---|
| Formation | March 17, 1842 |
| Type | Non-profit |
| Purpose | gospel instruction, women's/familial support, humanitarian aid |
| Headquarters | Salt Lake City, Utah, USA |
Membership
| six million women in over 170 countries.[1] |
General President
| Linda K. Burton |
Parent organization
| The Church of Jesus Christ of Latter-day Saints |
| Website | Official website |
Monday, February 1, 2016
Gustoweh feather placement
Gustoweh feather placement is done according to each of the individual tribe to identify the particular as demonstrated above.
Each male tribal member within the Confederacy is easy to spot by the way they have their gustoweh constructed. The gustoweh is formed with the wood frame and feathers, but each tribe has a different number of upright feathers.
The Mohawk will have three individual sockets, therefore, three distinct upright feathers. The Oneida’s gustoweh has three sockets, but two are for upright feathers, and the third at the back of the frame is laying down, so the large feather will be aimed at a downward slant, also called a side feather. The gustoweh of the Onondaga has two sockets, one is upright, the other is a side feather.
The Cayuga gustoweh has an angled socket, so the feather is not upright or laying down, but at a forty-five degree angle, off to the side. The Seneca gustoweh has one upright, and finally the Tuscarora has a smooth frame for just the wing and body feathers.
It doesn’t not have a socket for an upright feather.
The gustoweh is a fitted hat that men construct and wear. Since the Haudenosaunee are matrilineal, any Haudenosaunee man wishing to wear a gustoweh should wear one according to his mother’s tribe.
Sunday, January 31, 2016
Gustoweh (ga-STOH-weh) The first chief set apart by the Great Peace Maker
Haudenosaunee men wear gustowehs. It is a fitted hat that is decorated with hawk pheasant or turkey feathers. some art decorated with silver animal hide, and hair.
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The Iroquois Confederacy (Haudenosaunee), complete with a constitution known as the Gayanashagowa (or "Great Law of Peace"), was established prior to major European contact. The exact date of its establishment is not known, although it has existed continuously existed since at least the fourteenth or fifteenth century.
Oral tradition tells of how the Seneca, Cayuga, Onondaga, Oneida, and Mohawk people had been warring against each other causing great bloodshed. To address this, the Creator sent a messenger to remind the people of the true lifestyle so that they could live in peace. The two spiritual leaders, Ayonwentah (generally called Hiawatha due to the Longfellow poem) and Deganawidah, "The Great Peacemaker," brought the message of peace to the five tribes. In their travels to find the leaders of the five peoples, they came upon a woman who gave them shelter. She accepted their message and the Peacemaker set aside a special duty for women, the "Clan Mother."
According to legend, an evil Onondaga chieftain named Tadadaho was the last to be converted to the ways of peace. Tadadaho was said to be so evil that his body was twisted and snakes grew from his head. Hiawatha and the Great Peacemaker "combed the snakes" from Tadadaho's hair and he accepted the message, becoming the spiritual leader of the Haudenosaunee. This event is said to have occurred at Onondaga Lake near Syracuse, New York. The title, Tadadaho, is still used for the league's spiritual leader, the fiftieth chief, who sits with the Onondaga in council.
The combined leadership of the Nations is known as the Haudenosaunee, which means "People of the Long House." The term is said to have been introduced by the Great Peacemaker at the time of the formation of the Confederacy. It implies that the Nations of the confederacy should live together as families in the same long house. Being centrally located with the Cayuga and Seneca to their west and the Oneida and Mohawk to their east, the Onondaga were charged with keeping the flame of the Council Fire burning in the council longhouse where the council of the confederacy met. Thus they were known as the "Keepers of the Fire," Kayečisnakweˀnì•yuˀ (Rudes 1999). A sixth tribe, the Tuscarora, joined after the original five nations were formed.
Once they ceased most infighting, the Confederacy rapidly became one of the strongest forces in seventeenth and eighteenth century northeastern North America. The Haudenosaunee engaged in a series of wars against the French and their Iroquoian-speaking Wyandot ("Huron") allies, another Iroquoian people but a historic foe of the Confederacy. In 1615, Samuel de Champlain was escorted through the Peterborough area by a group of Hurons. He used the ancient portage between Chemong Lake and Little Lake (now Chemong Road). The party passed Lake Ontario at its eastern tip where they hid their canoes and continued their journey by land. They followed the Oneida River until they found themselves at an Onondaga fort. Pressured by the Hurons to attack prematurely, the assault failed and they were forced to flee.
By 1677, the Iroquois formed an alliance with the English through an agreement known as the Covenant Chain. Together, they battled the French and their Huron allies.
In the American Revolutionary War, the Onondaga were at first officially neutral, although individual Onondaga warriors were involved in at least one raid on American settlements. After an American attack on their main village on April 20, 1779, the Onondaga later sided with the majority of the Haudenosaunee and fought against the United States in alliance with the British. Thereafter, many Onondaga followed Joseph Brant to Six Nations, Ontario, after the United States was accorded independence.
On November 11, 1794, the Onondaga Nation, along with the other Haudenosaunee nations, signed the Treaty of Canandaigua with the United States, in which their right to their homeland was acknowledged by the United States in article II of the treaty.
copied from New World Encyclopedia
Saturday, January 30, 2016
The "Seven Accounts of the First Vision of the Restoration
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| Poster Seven Accounts First Vision 18 x 24 $24.95 to www.bedardfineart.com or 801-803-3415 |
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| Crop Seven Accounts of the First Vision |
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| Crop Seven Accounts of the First Vision |
The "Seven Accounts of the First Vision of the Restoration, by Joseph Smith and others who knew him" poster, provides seven different accounts starting in 1832 and ending in 1844.
- 1832 account by Frederick G. Williams & Joseph Smith Jr.
- 1835 account " Warren A. Cowdery.
- 1838 account " Joseph Smith History: Vol. II : 10-20
- 1842 account " Orson Hyde
- 1842 account " Wentworth letter
- 1843 account " Non- Mormon newspaper
- 1844 account " German immigrant, Alexander Neibaur testimony
Each one provides a different paradigm that adds to our understanding of what took place when Joseph, a fourteen year old boy, sought out the Lord in his quest to find out which of all the religious sects was the correct one, if any, of his day.
Multiple accounts make for a sure foundation of truth. All court cases prefer to have more witnesses than one alone. Multiple stories, like witnesses in court, provide root, trunk and branch. Thus we see the whole tree at once. What a great blessing to the sincere truth seeker!
An example of the advantage of multiple accounts can be found in the four Gospels 0f the New Testament. Each gospel writer told the same story but left out, or added parts, which provided a deeper view of the gospel of Jesus Christ and His mission, and the saving principles and ordinances.
- Mathew
- Mark
- Luke
- John
In addition, there are the stories of the Tree of Life found in the Book of Mormon. Put them all together and we are able to fathom Lehi's vision of the tree of life, and all its ramifications for those seeking the paths of righteousness or wickedness.
- 1 Nephi 8:22-37 Lehi's vision of the Tree of Life. Book of Mormon
- 1 Nephi 11: 1-36 Nephi's vision of the Tree of Life. Book of Mormon
- 1 Nephi 15: 21-36 Nephi's interpretation of the Tree of Life to his brothers. Book of Mormon
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