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el @elcall.info · 06/10/2026
Printed in a 1912 Utah State student newspaper newspapers.lib.utah.edu/details?id=2...
Article titled "Dr. Titus in Eugenics"
"Most women prefer ugly men to handsome men. In fact it is said that man is like the pug dog, the uglier he is the more he is in demand by the women. Football heroes are exceptions. Even the handsome ones lose nothing with the fair sex in attractiveness. So cheer up fellows. Forget your face.
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el @elcall.info · 03/10/2026
Utah State newspaper, November 15, 1967: newspapers.lib.utah.edu/details?id=2...
If the person who removed a blue jacket from Widstoe Hall Nov. 6th contacts C. J. Curtoys 5313 Richards Hall, I can supply matching ski pants.
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el @elcall.info · 01/10/2026
From the Ogden Examiner, Jan 24 1913, reasons why you need a telephone newspapers.lib.utah.edu/details?id=3...
Newspaper ad, titled "Three Reasons Why You Need a Telephone."
"1. In case of fire you can call the department at once.
"2. In case of sickness you can get a doctor at once.
"3. In case of robbery you can get the police."
Bottom text identifies the ad from "The Mountain States Telephone and Telegraph Company"
020
el @elcall.info · 25/09/2026
In 1943, Utahns were gifting celery...so much so, that they apparently had a celery committee in the Chamber of commerce??
Article from Deseret News, 1943-11-13:
"Celery Shipping Dates Announced
"Utahns Urged to Send Out Gifts Early
"If the Pilgrims had known about Utah celery it would probably have had its present place of honor next to the furkey on that first Thanksgiving Day.
"But due to 'circumstances beyond their control' they were In ignorance of this crisp and toothsome delicacy and Utahns have for years done their best to make up to the later settlers of the eastern regions for this original misfortune.
"It began when individifais began sending clumps of the flavorsome Utah celery to their own relatives in other parts of the country where that vegetable grew with considerably less tenderness.
"The practice became so gener al that about ten years ago the Chamber of Commerce made a project of the distribution of Utah celery, organizing a cooperative effort between the merchants, who used special boxes for packing the stalks, the Railway Express Company for transportation of it, and the individuals making the purchases for gift offerings at Thanksgiving and Christmas.
"Dates for mailing to various parts of the country are publlshed every year for the convenience of senders in order that the celery may arrive fresh and crisp for the feast day tables all over the land. The mailing time is known as celery week and the 1943 edition of the week opens Monday.
"This year, the Chamber Commerce celery committee secretary F. J. Savage, urges earlier sending due to crowded transportation facilities and also to special refrigerator cars that will leave periodically. Mr. Savage gives the following dates:
"For points east of Chicago mail celery in Utah no later than Tuesday, Nov. 16.
"For points in midwestern United States, Nov 20 is the deadline for safety's sake and assurance of the celery's arrival by Thanksgiving Day.
"Shipments for California aiso should go on Nov. 20, Mr. Savage recommended."
011
el @elcall.info · 16/09/2026
I've been listening to anti-MLM YouTube videos like podcasts lately, and since I don't pay for premium I get ads. Most are unhinged. Obviously, I usually skip as soon as I can but some of them baffled me so much I keep watching. All of the following are AI generated (so details change constantly)
AI-generated image from a YouTube ad of a buff skeleton wearing a grass skirt against a desolate wasteland. The on screen caption says "both call themselves seed vaults." The ad below the video says this is for "Seeds for a Self-Reliant Future" from gardenspulse.comAI-generated image from a YouTube ad of a buff skeleton wearing a grass skirt against a lush gardenscape. The on screen caption says "only one actually is something real." The ad below the video says this is for "Seeds for a Self-Reliant Future" from gardenspulse.comAI-generated image from a YouTube ad of a buff skeleton wearing a grass skirt in a grocery store. The on screen caption says "I started looking for seeds when I realized what's happening right now" The ad below the video says this is for "Seeds for a Self-Reliant Future" from gardenspulse.comAI-generated image from a YouTube ad of a buff skeleton wearing a grass skirt in a field of some sort with a rocket taking off in the background. The on screen caption says "a one point five trillion dollar military budget is being pushed." The ad below the video says this is for "Seeds for a Self-Reliant Future" from gardenspulse.com
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el @elcall.info · 07/09/2026
Took @sarahjwh.bsky.social's idea for a ring dish in the kitchen and I love it
A mostly white ring dish with antler-like protrusions, as well flowers with gold accents. Two rings are resting in the dish where the bottom is painted a light turquoise.
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el @elcall.info · 10/08/2026
Personally, I prefer footnotes over endnotes, but I realize there are reasons publishers don't always do that. This, though? I've seen it twice now—both in books that are supposed to be for more general audiences (I think?)—and I hate it *so* much
The first page of Chapter 1 of "The Personality Brokers" by Merve Emre. There are no footnote or endnotes visible.The first page of the notes section of "The Personality Brokers" by Merve Emre. The notes seemingly correspond to specific phrases in the text.
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el @elcall.info · 01/08/2026
Reading through old newspaper articles (as I do) and came across one from 1908 (5 years post-Kitty Hawk) that suggested that we're unlikely to have big airplanes and more likely to have air bicycles. To be fair, it does seem wild that it's easier to get 150+ people in the air than 1 person. 1/3
Problems Involved in Aerial Navigation

Taking a very modest view of the promised developments, admitting that the carrying of heavy weight seems unnecessary and undesirable for airships, we can look forward with some safe provision to such small conveyances as will carry a few people and a few packages swift and far. Small individual machines, air bicycle, as it were, offer a tempting and practical field for invention; and here you have an element of portentous importance. Behold man, winged and buzzing off, like a huge cockchafer, to soar and circle, dip and rise as he will!

Where, then, is security for private property?

And where the bonds that shall confine him who has long laughed at locksmiths?Must our windows and skylights be barred as those of dungeons? Must
our walled gardens be netted across the top with woven wire? Whose fruit trees will be safe when fluttering flocks of little winged boys—by no
means cherubs—may surround them at night and pluck delightedly from the outer branches? The gentlemanly burglar, carrying a light kit for noiseless glass removal, may pick and choose among many windows, and be off before capture at a moment's fright. Only the shotgun ran reach him. "Stop—or I'll shoot! Hold up your wings! Come down, you!" This might arrest his fleeing—we cannot say "steps," it may be "flaps"—his fleeing "flaps"—yet a little bomb thrown at our home would make him master even so. When it is no burglar, but a Romeo—what then? Bars—strong bars, as in Cuba, must be placed at every window; and what shall bars avail if the damsel be willing, and knows the uses of the acid or the file? In sober sadness there is before us here, first, a great danger, and then a greater good. The increased possibility of evil is so patent that in the end there is but one way to meet it. There will, no doubt, be strong repressive measures. We shall try our best to police the air; we shall stretch and revamp our laws to reach these new offenders; but the field is far too wide to cover so. We cannot all skulk behind bars and curtains for fear of shameless vandals with wings.The result, the big result, will be a lifting of the standard of humanity.
Winged, we must be well-behaved. We can no longer risk the presence of a large body of persons, illiterate, unmannerly, poor to the verge of robbery, and of evil passions. The "fire-bug" who even now succeeds in arson, could then endanger a city with small risk to himself. Society, so
aroused to a sense of the danger of "undesirable citizen" must once
and for all rid itself of them by the simple process of not making any. No longer can the ill-born child be left to evil parents—no longer can we afford to have the child ill-born! New care must be taken in the rearing of our people; none can be allowed to grow up evil, because with wing they would be too dangerous.—Charlotte Perkins Gilman, in Harper's Weekly.

From https://newspapers.lib.utah.edu/details?id=29727845
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el @elcall.info · 21/06/2026
This was the full list of terms I flagged. To be fair, some of these are ones I knew, and some are justified, but put with the others they felt like too much. (Asterisks are terms that were used twice in the book; all others used once)
abditive*

abracadabratic

adumbrated

afflatus

alethurgic

alterity

amanuensis*

Augean Stable

begirt

betokened*

brachygraphy

bête noire*

carve [reality] at the joints

cathexis

chiliastic*

convoked

cosmogonic

damnatio memoria

depredations

desiderata

dog's breakfast

dog-in-the-manger

efflorescence*

emicallyencomia

evince

exergue

fireflaught

fustian

inveighed

juvenilia

lenition

littera ignota

matres lectionis

mis en abyme

moribund

morticing

Nachleben

necropolitan

nonce

numinous

obloquious

oneirograph

parlous

parousia*

pas devant

passim

pecuniary

pharaonic

polyergicpolysemy

praxeology

prisca theologia

probouleutic

pugnacious

putative

revanchism

riposting

sine qua non

Sitzfleisch

skep

soteriological (justified)

steganographic

syncretic

synecdoche

targumic*

targumically

telological

truculently

vitiated

volant

vox magica

welter*

withal

à bon marché

épouse
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el @elcall.info · 18/06/2026
I saw a tip earlier this week about putting butter on the edge of the pot before boiling pasta so it doesn't spill over and this works????
010
el @elcall.info · 16/03/2026
(I mostly do Taylor Swift album covers, but I have a few others like this Celeste pattern that would require more intentional page breaks)
An unironed cross stitch featuring left-justified bright blue text reading "It's okay to be scared." A Bad-eline and Madeline sprite from the Celeste video game face each other to the left of the text. Above and below the text are the same motif of a strawberry, golden feather, and strawberry again.The previous cross stitch, but in the dark, with the eyes of Bad-eline glowing in glow-in-the-dark thread, as well as the outline of the words "be scared"
030
el @elcall.info · 29/10/2025
I'm sorry y'all, but when you talk about baseball, this is all I can think of www.tumblr.com/tidal-chaos/...
A screenshot of some advice forum: "Atheists, imagine you're a famous baseball player and are about to bat the winning hit.

Accidentally, the pitcher tosses a Christian baby at you. Would you still hit the baby out of the stadium and win millions, or spare the Christian baby?"
030
el @elcall.info · 18/09/2025
Me seeing the new hymn drop like:
They don't know meme image. Guy in the corner is saying "they don't know I play the organ and want to be an organist." Right dancing couple says "We know." Bottom left dancing couple says "both you and your husband mentioned it so many times in your talks"
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el @elcall.info · 30/08/2025
*sighs* *fixes the sign*
a sign from futurama that has been altered to read "0 projects finished without picking up a new hobby"
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el @elcall.info · 29/08/2025
Now That's What I Call Maintenance Phase found in my HelloFresh box this week 🙃 @michaelhobbes.bsky.social
From a HelloFresh box insert about vegetables, a section of the text reads:

"Trying to get your kids to eat more veggies? A Stanford University study found that diners were 41% more likely to choose a veggie when it had a more creative name. Wouldn't we all prefer to eat things like X-Ray Vision Sticks (aka carrots) or Superpower Orbs (aka peas)? We think so. Oh, and did we mention, 3 out of 4 parents say their kids eat more veggies with HelloFresh? That's a fresh win!"
010
el @elcall.info · 04/08/2025
I saw this still in the behind-the-scenes for last week's Game Changer and immediately went "oh that's a missionary name tag" and then managed to find that the still is from a short film www.imdb.com/title/tt2034...
a tumblr screenshot of a behind-the-scenes video for a Dropout Game Changer episode. the video is paused on a picture of a man (Kurt Reynolds) in glasses, white button-up, and tie with what looks to be a fake LDS missionary name tag, standing next to a character played by Jacob Wysocki
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el @elcall.info · 15/05/2025
It seems like these two are compatible, rather than opposing options
Two possible answers in an online quiz. Option one: "Inspired human document, valuable for spiritual wisdom, but not inerrant or infallible; subject to critical interpretation and discernment."

Option two: ”The Bible is inspired, but so are our church's additional scriptures, which clarify and expand upon biblical teachings.”
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el @elcall.info · 25/04/2025
Last week's absurdity was a property management company charging a $35/month fee for "maintaining the washer and dryer"
Screenshot with the following text: "This home is equipped with in-home laundry appliances, which Tricon will provide and maintain. We charge $35 per month for homes with in-place washer/dryers."
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el @elcall.info · 18/03/2025
I've got a purple copy!
A purple John Green signature in his new book Everything is Tuberculosis
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el @elcall.info · 26/02/2025
This is the article that Booth is referring to (all images are the same; not enough room for alt text. most alt text in the last image) #mormonstudies archive.org/details/impr...
YOUR QUESTION ANSWERED BY JOSEPH FIELDING SMITH, president of the council of the twelve

DIFFERENCES IN BODIES IN THE RESURRECTION

Question: "The Lord has revealed through the Prophet Joseph Smith that there will be no marriage outside of the celestial kingdom, and even there, only among those who have been faithful to all covenants in mortal life and have been married according to divine law in the temple of the Lord. The question was raised in our class in regard to men and women who are assigned to other kingdoms, also those who are in the celestial kingdom and who are unmarried; what will prevent them from living together outside of the marriage covenant? We assume it to be a fact that females, as well as males, in great numbers will inherit places in these other kingdoms. ''Will you kindly discuss this problem for us?"

Answer: We may well believe that our Eternal Father has fully considered this point and made ample provision to meet the situation. In the Doctrine and Covenants, section 88, we are informed that there will be differences in the bodies of inhabitants of the several kingdoms to meet every need and restriction.

"And they who are not sanctified through the law which I have given unto you, even the law of Christ, must inherit another kingdom, even that of a terrestrial kingdom, or that of a telestial kingdom.

"For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory.

"And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory.

"And he who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory. Therefore he must abide a kingdom which is not a kingdom of glory." (D&C 88:22-24.)

[continued in next image]We are informed in this revelation that those who cannot abide any of these kingdoms will also be quickened, that is they will receive the resurrection, but they shall go to their own place, ". . . to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received." (Ibid., 88:32.)

Since bodies will be raised in the resurrection to suit the condition of each individual, the Lord will assign each man and woman to the place which each has earned. We are fully justified in believing that provision has been made to cover every emergency and condition peculiar to each kingdom. Our own judgment should reveal to us that our Father in heaven would not overlook a matter as vital as this

fact that men and women are to be assigned to the several kingdoms which their mortal lives entitle them to obtain. Divine justice will be meted out to each, whether male or female, according to their opportunities to hear and receive his gospel, and based on their free agency to act independently of the commandments and blessing of the Lord. As simple a matter as marriage for eternity and the union of the sexes in eternity has been determined according to the mercy and justice of our Eternal Father. We may conclude that the matter of the sexes was fully considered and the decree entered long before the Garden of Eden or the time when this earth was formed.

[continued in next image]Elder Orson Pratt in a wonderful discourse on the resurrection has given this key to the situation, which must be true, for it seems clear and logical:

"In all the works of God, we behold a resemblance among classes; but a variety among individuals belonging to each class. All the planets of our system resemble each other more or less in form; but in magnitude and many other respects, there is a great variety. In every species of animals and plants, there are many resemblances in the general outlines, and many specific differences characterizing the individuals of each species. So in the resurrection: there will be several classes of resurrected bodies; some celestial, some terrestrial, some telestial, and some sons of perdition. Each of these classes will differ from the others by prominent and marked distinctions; yet in each, considered by itself, there will be found many resemblances as well as distinctions. There will be some physical peculiarity by which each individual in every class can be identified." (The Seer, p. 274.)

Our own sober judgment teaches us that the Lord in his infinite wisdom and justice, would see to it that the privileges of increase or cohabitation between men and women in these kingdoms would be impossible because of peculiar conditions pertaining to these glories. Is not the sectarian world justified in their doctrine generally proclaimed, that after the resurrection there will be neither male or female sex? It is a logical conclusion for them to reach and apparently is in full harmony with what the Lord has revealed regarding the kingdoms into which evidently the vast majority of mankind is likely to go. However, if members of the Church are faithful and true to the covenants and commandments of the gospel, there is no reason for them to worry about the condition which will prevail in these several kingdoms.
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el @elcall.info · 26/02/2025
Today's #mormonstudies tidbit comes from a letter written by T. Y. Booth to George T. Boyd!
Would you care to comment on the JFS article in the January Era? I have been counting on a satisfactory love life even in the Telestial, but if he is right it is enough to make a man repent. Can you reassure me?
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el @elcall.info · 07/02/2025
Today's #MormonHistory find: In the 1921 Correlation/Social Advisory Committee report, they describe what sounded to me like Seminary...but for elementary school students. This was completely new to me, but I managed to find out that the Religion Class program was the 1890 precursor to Seminary
VII. CHURCH SCHOOLS

It has been assumed without extensive consideration on the part of the Committee that the scope of the Church School System is to provide:

1. Religious, moral and secular instruction in its schools and classes.

2. Training teachers and leaders for Church and State school service.

3. Research in Church Work.

and is advised that for many years the Religion Class organization has been considered in a general way at least, a part of the Church School System; that funds from that system have been provided for its support, and that the General Church Board of Education has also taken some part in the direction of its affairs.It is understood that the original purpose of the Religion Classes was to complement the education of Latter-day Saint children by providing religious instruction and activity in close connection with day-school work. In recent years this very purpose has come to be one of the main objectives of the Church School System -- its pre-sent policy being to leave high-school training so far as possible to State schools, and to provide in connection therewith seminaries for religious training. The Church School System has taken over entirely the seminaries throughout the Church, which were once operated, in part at least, in connection with the General Board of Religion Classes. These seminaries maintained by the Church now conduct classes for religious training every school day, and it is understood that the Religion Classes also contemplate, under ideal conditions, a similar daily exercise.

While the suggestion might be regarded as transcending the Committee's functions, it nevertheless deems it important to bring to the attention of the Presiding Authorities the advisability of transferring the supervision and administration of Religion Class work to the Church School System. It makes the suggestion with due deference to the Religion Class Organization as it now exists and the great work which it has accomplished, but out of consideration for the unity of Church organization and in the interest of what it also believes will bring about a consummation of the initial purposes of the great Religion Class movement.

The Committee has taken the view that the service which the Church is rendering and proposes to render through its seminaries to high-school students is the same kind of service that should berendered to elementary and junior-high-school pupils through the Religion Classes. It is felt that this service can be rendered effectively only through teachers who are qualified by experience and training, that Latter-day Saint teachers in public schools are well adapted for the work; and that such professional teachers are more likely to respond to the call of the Church School System, even though their service be voluntary, than to the call of any other organization. It is believed too, that the supervision of this work should be under the direction of educators acting in general and Stake capacities, since the field or scope of the work is primarily an educational one. It is felt that the Church School System has a great contribution to make in the extension of its religious edu-cation facilities, not only to the Church but to the world.

The Committee has also proceeded upon the assumption that organizations are not to be maintained except for the purpose of ful-filling specific needs and requirements. Without in any sense justi-fying the opposition that has been encountered, the Committee calls attention to the fact that the Religion Class movement has met with pronounced resistence during its entire history. It seems quite possible that the worthy purpose of the movement might be accomplished more effectively, and with far less resistence, by the Church Schools.

It is clearly recognized by the Committee that if this change were authorized, the administration of the Religion Class work could be taken over only so fast as the Church School authorities could provide supervisers and organize their forces for the conduct of the work.
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el @elcall.info · 05/02/2025
This section from near the chart does seem to suggest that "home" was a likely possibility as a Sunday afternoon activity
program for the family should be carried cut. It is felt also that two other evenings in the week should be left open for the use of the home, one of which might well be devoted to entertainments given in the home, thus tending to stimilate a form of entertainment that is regarded as of great importance in the promotion of culture and desirable social relationships. It is also suggested that, with the exception of the fast day and such other necessary exceptions as will come to stakes and wards, Sunday afternoon be designated as another home or family period. 

While a large number of wards now hold sacrament meetings in the afternoon, it is believed that with comparatively few exceptions sacrament meetings could be held with greater advantage to the people on Sunday evening. A few of the older people might prefer the afternoon, but it is regarded as being essential to the welfare of the young that the meetings be held at the time that will most likely secure their attendance. The worship and the spirit of the sacrament meetings should become a great factor in developing the faith of our young people. Furthermore, Sunday evening is not a very good time for the holding of regular Mutual Improvement Association meetings, principally for the reason that much of the work cannot with propriety be carried out on the Sabbath day. 

After much deliberation on the subject, it is suggested that community recreation be provided on Saturday evening. This recommendation would seem to be contrary to advice that has gone forth from a number of the Church institutions to the effect that Saturday evening should be used as a preparation period for Sunday.
000
el @elcall.info · 05/02/2025
I need some help interpreting this proposed table of weekly LDS programs/meetings from 1921! I'm particularly confused by Sun PM, Sun Evening (presumably the unlabeled column), Wed Eve, and Fri Eve. Like, is the Sun PM three different activities? Or just one? #MormonHistory
A table with four columns and four rows. The first column lists days of the week, Sunday - Wednesday. The second col has the heading of A.M., and the third col is P.M. The fourth col does not have a heading. 

The Sunday row has "Sunday School [new line] Choir Practice [number sign, with info on next image]" in col 2, "Home [new line] Monthly Fast [new line] Meeting" in col 3, and "Sacrament Meeting [new line] Conjoint MIA [new line] (Monthly)" in col 4.

Mon has no text in cols 2 or 3, but "Home Evening" in col 4.

Tues has no text in col 2, but has "Primary [new line] Relief Society" in col 3, and "YMMIA [new line] YWMIA" in col 4.

Wed has no text in col 2 or 3. In col 4, the text is "Home [new line] Ward Teaching"A table with three rows and four columns. The first column has the days listed Thursday - Saturday. Col 2 is labeled "AM" and Col 3 is labeled "PM." Col 4 has no label.

Thurs has no col 2 text. In col 3, it has "Religion Class," and col 4 has "Teacher-Training & Leadership Classes".

Fri has no text in col 2 or 3. Col 4 has "Home [new line] Entertainments".

Sat has no text in col 2. Col 3 has "Supervised Community recreation for half holiday." Col 4 has "Supervised community recreation for Social Center".

Under the table is a # that corresponds to the Sunday AM table cell in the previous image. The text reads, "It is suggested that Sunday School be held from 10 to 12 a.m., and Choir Practice from 12 to 1. In the event a choir practice is not feasible at this hour, it is suggested that it be held immediately preceding or following the Teacher-Training and Leadership Classes on Thursday Evening."
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el @elcall.info · 03/01/2025
I have been informed by my husband that citing my own work is giving Obama awarding Obama meme vibes
Photoshopped image of Obama (right) putting a medal around Obama (left).
040
el @elcall.info · 02/01/2025
This is a good explanation, but the TL;DR is that crochet stitches are twisty in ways that machines can't replicate
Reddit response by user Lephera: "No expert here, but this is my best effort....

Knitting is basically row of loops. sometimes you twist them or go through them the other way or drop them or whatever, but when you really look at it, you just get row after row of loops. If you have ever loom knit, you know how a knitting machine works. It makes a row of 50 loops, then makes 50 more loops above those and slides the first 50 over the second 50 and yay! knitting! (yes, i know it can be more complicated, but still just loops)

Crocheting on the other hand, even the simplest stitch isn't just a loop. Each stitch in crochet has to be made independently. If you cut one stitch in the middle of knitting, the whole column of stitches can come out, if you cut a piece in the middle of crochet, you get a hole, but it does not run. If you had a machine that was capable of manipulating the hook correctly, you wouldn't be able to guarantee that the yarn would be precisely where you needed it. I think the hook would constantly be snagging up the yarn and the machine wouldn't be able to do anything about it.

tldr: we are awesome and have magic. and machines don't."
030
el @elcall.info · 02/01/2025
Hahaha this was my actual review in my spreadsheet for manacled
A screenshot of a spreadsheet. The first row in the cell reads "Handmaid's Tale inspired AU" while the row in the next column reads "Eh. It was pretty dark."
020
el @elcall.info · 23/12/2024
(it does look like there's some "official" or sanctioned art, and I like this limited run tarot card set art the best coppermind.net/wiki/Adolin_...)
A digital painting of Adolin Kholin from Brandon Sanderson's Stormlight Archive book series. He is looking off to the left, wearing blue armor and holding a white sword shape in the foreground. There is a yellow ring shape circling his head and upper body. Art is by taratjah.
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el @elcall.info · 21/12/2024
I'm genuinely concerned this crocheted blanket isn't going to hold up for more than a week of use by a nearly 7-year-old. I did use magic knots but it turns out acrylic is a rather slippery yarn material. (And yes, genuinely seeking advice)
A close up of a crochet blanket. There is an untied knot between a change of yarn colors.A farther away close up of the crochet blanket, made up of multicolored cats with black eyes. There are lots of color changes with knots marking each change in color.
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el @elcall.info · 15/12/2024
According to my math, I need to crochet 3-4 hours on this every day for the next week to finish by Christmas
A half-finished crochet blanket. It is a pattern of multicolored cats.
020
el @elcall.info · 10/12/2024
A screenshot of two skeets. The first is from user @jblainefoster.bsky.social: "what do I want for Christmas. help me." The second, not in response to the first skeet, is from @ashrowan.design: "guys only care about TWO things:" followed by a picture of two countdowns. The first countdown is to Winter solstice on Sat Dec 21 2024 and has 11 days left. The second countdown is to Sonic the Hedgehog 3 on Fri Dec 20 2024 and has 10 days left.
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el @elcall.info · 05/12/2024
Public Service Announcement for parents whose Spotify Wrapped is actually for their kids: Exclude playlists from your taste profile.
A screenshot of a Spotify playlist "All Pokemon theme songs 1996-2024" 

A line of three horizontal dots next to the download playlist button is circled in redA screenshot of the drop down menu selected in the previous screenshot. The option "Exclude from your taste profile" is circled in red
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el @elcall.info · 03/12/2024
Crocheted a hat for my kid who said it was "pretty good" 😅
A small child with an obscured face wearing a crochet hat with a dark red brim, a bright red middle, a dark red top, and a bright red pompom. a crochet hat with a dark red brim, a bright red middle, a dark red top, and a bright red pompom. There is a black and white shih tzu laying down in the background
2100
el @elcall.info · 24/11/2024
It's here and I love her your honor
A picture of the Tortured Poets Department snow globe
220
el @elcall.info · 23/11/2024
Love this for them
A black and white shih tzu is sitting on a 6 year old's lap while he holds a PlayStation controller
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el @elcall.info · 21/11/2024
It already looks so much better this time around! I'm relying on magic knots, plus I doubled the size of the cats so I have to switch colors less often
A crochet cat blanket in progress
050
el @elcall.info · 18/11/2024
There's a whole section on families that I omitted from the original thread
Clearly, the African cultural equation runs differently than the North Atlantic one, which is based upon individualism, achievement, and the separation of the three forms of capital (economic, social, and symbolic). In the Euro-American system the family is a nurturing base for the individual, a springboard from which one makes it in society. In Africa the family is the ultimate value; the measure of the individual is his contribution to the well-being of his family, not to society. And, it should be noted, the definition of family is much larger and more complex in Africa than in the Western world. In the United States and Europe the insistence is on the nuclear family first; attention for the wider circle of kinship is secondary, and even then this wider circle rarely transcends the borders of aunts, uncles, and first cousins. In Africa extensive lineages and second cousins are routinely considered part of the larger family unit. Africa has an intense discourse on the family, and its idiom is used in many sectors of life; the family is more or less the model for society. “We are all brothers” is a common expression, though that does not always preclude these brothers from harming one another. The LDS Church cherishes and promotes family values, but of a type that makes sense only in a specific cultural setting. Here the church’s monocultural heritage shinesthrough, as if everybody knows and agrees what “family” is. In fact, the notion of family is highly cultural. In Dutch we have two terms for family, familie and gezin, the latter being the nuclear family only. Familie is the general term, but mainly indicates what anthropologists call “kindred,” the bilateral group of relatives around a person, up to the level of first cousins, nephews and nieces, grandparents, and grandchildren. Second cousins are considered too distant to be really implied, and usually are not known, a definition not too different from other northwest European kinship systems. Thus, translation of the English term “family” into Dutch always involves a quandary: what is meant, the nuclear family or the kindred? In the Proclamation on the Family it is translated with gezin, nuclear family. This makes sense, and probably aligns with the authors’ intent, but it renders the proclamation a little void, for two reasons. First, strictly speaking, in a theological argument this unit never can be eternal, since children get married and form their own nuclear families. Second, if the proclamation is simply meant to sanctify the nuclear family, it is hardly needed at all, as in no society and in no historical era has Homo sapiens ever managed to sustain itself without some type of nuclear family. The nuclear family as such is nowhere under threat. Some traditional distribution of roles within the nuclear family might be changing, such as who provides and who nurtures, but comparison with other cultures shows that a functioning nuclear family does not depend on role definition. What might be under pressure is which and how many parties might define a nuclear family, and the proper way to start such a nuclear family—hence the LDS insistence on chastity. Also up for debate is the role and importance of the wider circle of kin, in whatever definition, as a factor in society. The notion of kinship has important connotations for broader social and political discourses, as a measure of how people take values of caring and nurturing as crucial and apt roles for society in general.

The notion of family values remains undefined in LDS Church publications, as it does in American and European politics. “Family values,” when used as a political buzzword, are seldom spelled out, which makes them unassailable, beyond discussion, and exempt from criticism. Who can have anything against “family values”? Well, Africans can. In African politics family values are never mentioned, as people know how essential and inevitable families are, and how ambivalent the relations within these families can be: they really know about families. The notion of the “great African family” is a powerful model for harmonious human relations, with all members of the large group knowing their place and making decisions after long deliberations and common consent. That is the ideology, but reality can be very different. A large family is an arena too, where battles are fought between brothers, feuds exist between family sides, skirmishes are engaged between generations, and where under the cover of harmony co-wives try to elbow each other out of favor.
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el @elcall.info · 18/11/2024
van Beek concludes that there's a "cultural vacuum" in LDS Church life that local cultures can and should fill. Rituals are a necessary part of life and culture; without official Church guidance, they are going to occur anyways, and should, perhaps, be encouraged. 16/
We have seen that much of the cultural misunderstanding between Deseret and African culture is based upon the African celebration of life, in its abundance and its fragility, as shown in its rites of passage. But these rituals of transition are not very elaborated in the LDS Church, at least not nearly in the same intensity and passion. The “ordinances”read “rituals”—of the Mormon Church are not geared at the actual celebrations of life: birth, marriage, and death receive very little ritual attention. The manifold rituals of restoration are mainly directed at the individual and his or her relationship with the divine: the sacrament, ordination, baptism, endowment. Even the temple marriage, which often follows an existing civil marriage, is less concerned with creating a union in this life than with sealing an existing union for the eternities. We might say that the LDS Church does not “do life,” it “does eternity”—which would help explain why it does not “do culture.”Thus, African cultural differences highlight a cultural vacuum in the heart of church life. Few societies can exist without functioning rituals of passage, i.e., without customs by which transitions in life can be given form and structure. Of course, life in the LDS Church is quite full of rituals, many of which are age-specific and others which recognize a progression of spiritual (and social) maturity and honor. For a church stemming from Puritan roots, the number of rituals in the LDS Church is surprisingly large, in fact.40 Most of these rituals are performed under priesthood authority, which means they are governed by exact instructions prescribed in the General Handbook of Instructions. My point here is that the manuals tend to decrease the ritual content of many significant events, at least the social aspect of the ritual: no farewell or welcome services for missionaries, no collective celebration of someone’s first endowment, etc. Rituals in the church are defined as individual events, between the person and the divine, with a mortal mediator. What happens in wards and branches is that cultural content is invented and added: open houses for a missionary’s farewell or return, baby showers for a birth, a gift party at the baptism of an eight-year-old, wedding services for marriage, and burial services at death.41 The major function of ritual—to collectivize individual experiences—is done through the inventiveness of the local congregations and members, which in fact means that the host culture of the country dominates. It simply has to. So local and national cultures are not only present but needed in the church—including in Africa—and thus the conundrum of cultural variation is brought into the church by default.
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el @elcall.info · 18/11/2024
Another element of African culture is the diversity of religions, either by different family members being members of separate religions, or by individuals themselves being affiliated with many separate religions. 15/
An American Eden is an evident problem for Africa, as Africans usually are quite proud of their deep human history and the global recognition of their continent as mankind’s cradle. But then, the notion of American exceptionalism is gradually disappearing from LDS discourse (though of course many American Mormons, including among the leadership, still harbor substantial exceptionalist views). On the official church website the American location of the Garden of Eden is not mentioned under “Basic Doctrine,” and is in fact hard to find at all. The notion of America’s chosenness has disappeared from the missionary lessons. It is, in fact, characteristic of doctrinal development inside Mormonism that such notions deemed untenable or no longer useful simply fade out and no longer are openly discussed, usually without ever being formally repudiated.
Africans are used to colonial churches and their claims to exclusive truth and/or authority, and here Mormonism comes in as no surprise. One standard African response is simply to accumulate religions. In the North Atlantic region, one’s religious denomination is part and parcel of one’s identity; someone is Roman Catholic, Reformed, Mormon, or Jehovah’s Witness, one’s denomination serving as a crucial part of identity. In Africa identity is primarily wrapped up in the family and ethnic group; the tribal function of religion is absent. A common reaction by families to religious diversity is to diversify and accumulate religions within their own ranks, in two ways.In Africa the LDS Church should expect to be included in such a layering of religions, though of course it is not at all what the missionaries or the leaders aim for, and may even be defined as apostasy.
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el @elcall.info · 18/11/2024
So, then, what about actual doctrines, rather than just procedure? Polygyny isn't unusual in Africa, and the modern LDS hardline stance against the doctrine may not be an actual doctrinal stance, but a cultural one. 14/
The first issue, of course, is polygamy—technically, polygyny. In Africa polygyny, the marriage of one husband with more than one wife, is completely normal. Though in all polygamous societies the majority of the marital unions are actually monogamous due to simple demographics, all African countries allow polygamous unions as well, and in no country is monogamy enforced. As Africa is the continent of polygamy, and as Mormonism for the outside world is the religion of polygamy, one would expect a happy match here. The stern antipolygamy stance of the present church comes as a surprise for many Africans, as they see little reason why the church is trying to out-monogamy all the other colonial churches. Polygamy is thus a Deseret (and broadly Euro-American) hang-up, not an African one. Africans are used to the fact that colonial mission churches are against polygamy, so for them Mormonism is just another colonial church, hardly distinguishing itself from the other “official” Christian churches. As Philip Jenkins noted correctly, “In an African context . . . Mormonism looks absolutely mainstream.”In the end it boils down to the Mormon perception of unity as a uniformity in rules. The LDS Church would never jeopardize its hard-won respectability as a monogamous church for such an African adventure. But the end result is ironic, to say the least: a formerly polygamous church limiting its recruitment to strictly monogamous converts, on a continent where an option for polygamy would mean a solution of social problems instead of a quandary.
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el @elcall.info · 18/11/2024
Despite the fact that there's no specific way to hold an LDS funeral, the likelihood of integrating African culture into one is low. And while cost may be a factor, another is simply that such a cultural display strays too far from the current LDS standard. 13/
Wonderful! But why do I have some difficulty visualizing this ever happening? Because in the current LDS arrangement, gospel culture, whatever Oaks intends it to mean, will never be allowed to stray too far from the Deseret patterns, and this example is quite different in cultural form. The fact is that no cultural variety in worship is allowed at all. African LDS wards are not allowed to play drums, may not dance and clap, and may not even sing the typical African exchange songs between men and women. The LDS choice for the organ and piano has nothing to do with any gospel principle—the Bible is full of other and very interesting musical instruments—but everything to do with the puritan heritage of the Restoration. If anything, scripture points at trumpets, not pianos, and highlights shofars, not organs. For Africans the lack of song and movement is a definite minus in LDS worship; using drums would be so much easier—and they would be played so much better! But instructions seem to be clear: “No more dancing, no more clapping, since our brothers in America don’t do it.” As most African converts stem from other Christian denominations, they are used to this lacuna (although most other colonial churches now allow drums and dancing).This cultural prescript is particularly problematic at major functions such as weddings and funerals, the proper performance of which is often deeply embedded in a particular culture. Regular LDS meetings follow strict liturgies that block cultural intrusions, but the large functions, which are the high times in African culture, are barely scripted at all. For instance, the LDS Church hardly has any specific way of burying the dead, with the exception of dressing the body of endowed members and offering a dedication on the grave. Nor is there a generally accepted format for wedding celebrations beyond the formal temple sealing. These areas seem rife with possibilities for cultural inclusion, or as it has been called elsewhere enculturation, but to my knowledge a diversity of local forms has not emerged.
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el @elcall.info · 18/11/2024
An African funeral could easily integrate LDS teachings, as imagined here by van Beek. 13/
Death is the ultimate celebration of African life, and if anything death rituals are a way to show the collective values of the community. They are exuberant, with much drumming, dancing, and singing that emanate the thrilling African gist for life; the funeral is a feast that recharges the positive, creative, and especially fertile forces of the society. In Africa a funeral is considered the best day in one’s life, for two reasons. First, in Africa the dead are part of life, as they are all around, never far away from the living. So a funeral is part of one’s life, just as it is very much part of the community’s life. Second, unless it is an untimely death—of which there are many—at the moment of one’s death one can look back at the accomplishments of a lifetime, a moment to be savored. Let us have a look at one particular African death feast.In Kapsiki culture in North Cameroon, the scene of my first research in Africa, the body of the deceased is meticulously clothed, and then adorned with a host of symbols that indicate all the deeds he or she has performed in life: marriages come first, then children, work, and if relevant heroism in war. After a long morning of decoration, the blacksmiths, who are the funeral directors in this culture, take the dead person on their shoulders and engage in a vigorous dance with the whole village. All relatives of the deceased dance with their dead kinsman, each dancer indicating by specific symbols how he or she relates to the one from whom they take their fond farewell. They dance for the whole afternoon, and the same will happen the next two days; the corpse will be buried in the late afternoon of the third day. It is a beautiful and captivating spectacle, and as for basic LDS gospel values it fits like a glove: life as an accomplishment, the importance of the family, a lasting relation between dead and living, with the ritual as a constant mixture of farewell and the expectation of a later reunion. Perfect!So let us transfer this to an LDS setting, in an admittedly tongue-in-cheek description of a “Mormon funeral in Africa”: An old brother has died, and his funeral dance is under way. I see the branch president of the small Mogode branch (in the village I worked in, there is no LDS presence as yet) dancing towards the corpse with his “triple combination” in hand, his elders quorum holding the sacrament trays, surrounded by Relief Society sisters all clothed in similar cotton prints, on which a portrait of the prophet Joseph Smith swings on their dancing hips. In their hands they hold the calabashes they always serve the refreshments in (in Kapsiki, one cannot dance well without something in hand). A visiting authority, splendidly attired in a deep blue “grand boubou,” the beautiful robe of urban Cameroonian culture, with slow and dignified movements dances in honor of the deceased, brandishing his General Handbook of Instructions. Just after him, the children of Primary dance with pictures of Jesus, adding the notion of resurrection that the traditional religion lacks, while of coursesomeone from the branch carries a picture of the current church president (the notion of a prophet comes easily to Africans).
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el @elcall.info · 18/11/2024
The bridewealth is part of an African cultural institution where community events like funerals are an investment in strengthening the community. van Beek compares this financial cost to student loans in the USA, also seen as an investment, despite the significant cost. 12/
Cost is one argument. Africa is a continent of relations, of lasting links between human beings, kinsmen, friends, and group members. The exuberant rituals bind people together and show off the celebrated individual in the best possible light, cementing and generating relations that will position the feast givers solidly within their community and culture. Costly they can be, these feasts, but not always and not inevitably so. Traditional funerals, the ones belonging to the indigenous religions like I sketched above for the Kapsiki, are community affairs, where one just has to feed one’s guests, bearing no other costs (American funerals, using professional mortuary services, are in fact much more expensive). And even then, hosting guests will eventually be reciprocated, so the feast is more an investment than an expenditure.As a socially approved form of investment, the institution of the bridewealth can be compared to American higher education. Americans spend large sums on college education. Parents go into deep debt for their children’s education, even taking another mortgage on their house, or the students themselves take on expensive loans. Of course scholarships and grants are possible to cover the cost, but these are not for everyone. During times of economic growth the investment of an expensive education will pay off, but in times of recession this is not at all sure. These debts can surely be a major burden on individuals and families, but I have yet to hear the first critique of the practice from the LDS Church leadership, let alone under the rubric of “gospel culture.” Indeed, church leaders’ frequent warnings against debt typically exempt study loans, perhaps because the leaders themselves—many of whom went to expensive post-secondary professional or graduate schools—or their children have participated in this system and experienced the evident benefits of the investment.
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el @elcall.info · 18/11/2024
He goes on to explain the lobola, often translated as "bride price" but perhaps better explained as "bridewealth" that "should be seen as an expression of the female value and the supreme importance of the family." Oaks' primary issue is the associated cost, but that is a different concern. 11/
As for African culture, Oaks lauded the strong African family as well as modesty, and then zoomed in on what he called “negative cultural traditions,” with special attention to the practice of lobola, or bride price. His problem with bride price was simple: it delays marriage for returned missionaries and as such presents a moral hazard. He went on to warn against excessive debt incurred by weddings and funerals.
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el @elcall.info · 18/11/2024
Even Oaks seems to struggle to define what "gospel culture" actually is. The idea seems like it's supposed to carry depth and inherent understanding, but instead it's empty and not filled with any true cultural signifiers (beyond those of a certain brand of American Mormonism) 9/
From an initial acceptation of culture in its innocuous forms, the LDS Church leadership has moved toward culture as a hindrance. “We do not do culture here,” was an expression heard at church headquarters in the 1990s, and in correlated material little is found on cultural diversity. But of course, not only does everybody “do” culture, we “are,” to a large measure, our culture, in most of what we collectively do, speak, and think. In an address to the African church leadership in November 2010, Dallin Oaks tried to sidestep the quandaries of cultural diversity with the notion of “gospel culture,” which he defined as “a distinctive way of life, a set of values and expectations and practices common to all members. This gospel culture comes from the plan of salvation, the commandments of God, and the teachings of the living prophets.” What it entails is not specified at all, other than the Proclamation on the Family, but surely that is but one sector of culture among many, and as far as culture is concerned, just underscores traditional gender relations.This notion of gospel culture amounts to a cultural critique more than to the definition of a culture, and from Elder Oaks’s ecclesiastical standpoint the critique is all-too-easy: all activities that impinge on the present Deseret model of membership are condemned. What seems to be at the core of this model is for young people to go on missions and then marry and raise children while active in the church. This is a quite restricted view of culture, limited only to the dutiful performance of certain church commandments and expectations. 
Gospel culture is presented as an ideal culture, but the point is that it has no content. The notion would imply that “the gospel” provides meaningful directives inall social customs and manners, and at least hints at solutions for all of life’s everyday quandaries: how to bury one’s dead, how to marry, how to define power, how to vote, what side of the street to drive on. That, evidently, is not the case. In fact, Mormons worldwide follow local customs simply because they are part and parcel of their host cultures on the one hand, but on the other hand because a gospel culture does not really exist. The notion of gospel culture is not well considered, and can be seen as a way to avoid cultural issues in a church bent on uniformity—in fact as an excuse to deny that culture matters.
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el @elcall.info · 18/11/2024
But that's not fully true, as van Beek demonstrates in his first example. I had literally never considered this arrangement of callings to be a potential issue, and yet, this fundamental structure of LDS organization is at odds with cultural perspectives. 8/
As an opening example of how culture can impinge on organization, let us look at job rotation within the church. This is an integral part of church administration and has been shown to fit well into an American culture, with its role segregation: the individual in American culture stands relatively loose from his job and his position, even more so now when individuals frequently change not only jobs but also careers. If a man becomes bishop, that means a calling with a lot of work, but not a change of personality—he does not become someone else. So when he is released he will fit himself into another role, without necessarily feeling truncated in his existence. In other cultures this is different. Job rotation does not at all fit in the cultural definitions of power in Africa. In this part of the world the idea that a powerful position is for a limited time only is hard to swallow. People called to a position of power or authority integrate the position into their personality, as part of their view of self, and so do the people around them. So a release implies partial loss of personhood, which adds significantly to the cognitive and emotional costs of membership. As Jennifer Basquiat remarked on Haitian Latter-day Saints (mostly of African descent): “I still have to see the first active ex-branch president.” Furthermore, none of the original leaders of the Nigerian independent Mormon Church made the transition to the regular LDS Church—nor, for that matter, did those in Zaire. For many of them it meant that through loss of power they lost income as well, illustrating the intimate combination of symbolic and economic capital in Africa.Whereas in Deseret job rotation builds a large body of experienced administrators in the side benches of the meeting hall, ready to be used for many purposes, in Africa and the Caribbean job rotation creates a large group of inactive members with formerly high-profile positions, a situation I call “bleeding at the top.” This, in turn, potentially affects the morale of those who stay and diminishes prospects for building cultural capital in local areas. African cultures see power not as an incidental attribute but as a personality characteristic, not so much as a top-down delegated power or a bottom-up delegation of trust, but rather as personal property that is an inalienable part of one’s lasting identity. Loss of power thus means loss of face, even loss of identity. Of course, Deseret Mormons will maintain that this is not a question of power, just a temporary stewardship, but that notion is even more alien to Africans. As I heard one Senegalese official say (upon being pressured to resign a high-profile position), “Africans do not resign, Europeans do.”
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el @elcall.info · 18/11/2024
When diversity began to be a part of the American conversation, the Church's perspective was that the gospel could easily be incorporated into any culture. 7/
In 1978 a BYU publication defined Mormonism as “A Faith for All Cultures,” in which cultural diversity was hailed as a human endowment, all the while stressing that the gospel as such fit comfortably into all of the cultures present on earth.
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el @elcall.info · 18/11/2024
Chapter 4 is "Church Unity and the Challenge of Cultural Diversity" by Walter E. A. van Beek. He starts out by explaining that the LDS Church focuses on a unified structure and is also extremely homogeneous. 6/
Unitary organization is considered as one of the major hallmarks of LDS Mormonism, operating under the assumption that this blueprint is applicable to any kind of cultural background, a one-size-fits-all model. This organization is more than a solution of practical administrative problems: it is considered to be the result of revelation. In Mormonism the restoration of the gospel immediately implied a restoration of the pristine organization of Christ’s original church; the two, message and organization, can hardly be separated. Mormon ecclesiastical discourse is replete with notions of unity intimately associated with a unitary organization. From hierarchical priesthood structures to meetinghouse plans, and from priesthood ordinances to Sunday School lessons, unity shines through, but always in the form of uniformity. Even grooming is standardized, as is the male “uniform.” The idea is that anyone visiting a ward other than her own will feel immediately at home, recognizing the basic church architecture and layout as well as all pictures in the corridor—taken from a relatively limited range of official options—and attending a lesson that will be taught on the same day (give or take) with the same curricular materials everywhere in the church.The church began in America and has remained a dominantly American cultural institution throughout its history; the many early converts from Europe hailed from North Atlantic countries culturally closest to, and thus readily assimilable into, nineteenth-century America. The church did not tap heavily into the major Irish, Italian, and eastern European immigrations to America of the nineteenth century. Outreach to African Americans has been extremely limited due to the church’s former racial restrictions, and LDS growth among Hispanics is a relatively recent phenomenon. So for the first century of its existence the church had limited experiences with significant cultural diversity. Converts from the South Pacific formed an exception, but they developed a presence of their own either in Polynesia or in isolated communities in the American West.
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el @elcall.info · 18/11/2024
The idea of LDS/Mormon culture has been fascinating to me, but it kicked up a notch while researching Sunday School manuals, and discovering this quote from 1990: 1/ www.thechurchnews.com/1990/12/29/2...
Elder Pinegar noted, "The whole effort is to make a curriculum that can be used anywhere in the world, under any cultural or political circumstance, so that the only culture we're bound by is the culture of the gospel."
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el @elcall.info · 13/11/2024
Also there's this ornament that showed up very briefly for me and then disappeared, and I'm not even sure if it was real??
cross stitch ornament from the taylor swift store
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