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The following is an archived discussion of the DYK nomination of the article below. Please do not modify this page. Subsequent comments should be made on the appropriate discussion page (such as this nomination's talk page, the article's talk page or Wikipedia talk:Did you know), unless there is consensus to re-open the discussion at this page. No further edits should be made to this page.

The result was: promoted by Yoninah (talk) 19:52, 2 July 2018 (UTC)

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Mormon folklore

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Resin grapes
Resin grapes
  • ... that members of the Church of Jesus Christ of Latter-day Saints sometimes play "testimony bingo" with commonly-used phrases during fast and testimony meeting, and that this practice is part of Mormon folklore? Source: Eric Eliason article in Latter-day Lore: Mormon Folklore Studies, pg. 96: "In his rhetorical analysis of testimony meetings, David Knowlton writes: "As Mormons, we know well the monthly experience of sitting in fast and testimony and listening to speaker after speaker say basically the same thing in almost the same words. With no effort we can produce a list of the common phrases and topics." Knowlton’s statement rings true. Some members joke about playing "testimony bingo," a game where the names of frequent and long-winded testimony bearers and common phrases such as "I know beyond a shadow of a doubt," "I’d like to bear my testimony; I know the church is true," and "When I visited Mexico it made me so thankful for what we have here" are written in the squares on a makeshift bingo card. This game is talked about more often than played, although there is now a Testimony Bingo iPhone application."
    • ALT1:... that creating human hair wreaths is a part of Mormon folklore, and a wreath containing hair from prominent church leaders was on display in the Salt Lake Temple until 1967? Source: BYU Studies article, pg. 83: "One hair wreath, made from the hair of eight Relief Society leaders and twenty-nine General Authorities (including hair from Joseph Smith), hung in the main entrance of the Salt Lake temple until 1967."
    • ALT2:... that the resin grapes that were a popular Relief Society craft in the 1960s were popular because they "looked store-bought" and are an example of Mormon folklore? Source: same BYU Studies article as above; pg. 79: "Eleanor Zimmerman, who was an early influence in popularizing plastic grapes and who worked with other Latter-day Saint artisans for more than forty years concludes, 'plastic grapes were so popular because they were handmade but looked store bought.'"
    • ALT3:... that stories where spirits help church members of the Church of Jesus Christ of Latter-day Saints perform temple work for the dead are common in Mormon folklore? William A. Wilson article in American folklore: an encyclopedia under "Mormon Folklore". You can read the excerpt in this Google book search, search for "genealogical narratives."

Improved to Good Article status by Rachel Helps (BYU) (talk). Self-nominated at 20:22, 4 June 2018 (UTC).

General: Article is new enough and long enough
Policy: Article is sourced, neutral, and free of copyright problems
Hook: Hook has been verified by provided inline citation
QPQ: Done.

Overall: Good to go. I prefer ALT1. Philroc (c) 00:27, 5 June 2018 (UTC)

  • Better. Meanwhile, may I suggest:
ALT 5 ... that in Mormon folklore, many stories are told in which spirits help church members perform certain duties?
Based on ALT 3. More understandable for an uninitiated audience. Just my two cents.--Farang Rak Tham (Talk) 17:32, 6 June 2018 (UTC)
Oh, I like piping "church members". I changed my ALT 3 based on it. Rachel Helps (BYU) (talk) 20:06, 6 June 2018 (UTC)
  • Hi, I came by to promote ALT3, and I see the story mentioned in the link provided above, but the story is only one incident. Where does it say that stories about spirits helping church members in their temple work for the dead is common in Mormon folklore? Also, please add this URL to the article. Thanks, Yoninah (talk) 23:37, 12 June 2018 (UTC)
  • Hi, I wasn't sure how to link to the part of the source I'm referring, since the google book doesn't have page numbers. The quote is "Genealogical narratives tell of researchers being led to necessary sources after they have themselves exhausted every possibility. An old man brings a newspaper from another country containing names a researcher has been seeking; a book is accidentally knocked from a library shelf and falls open to a page containing missing information; a man is instructed by a stranger to visit a cemetery where he finds missing family names; another man is instructed to visit a pawnshop, where he finds his genealogical data in a Bible." I guess it doesn't specifically say that a spirit is the one leading them to these things. I added a few more examples from the William A. Wilson folklore archive. Rachel Helps (BYU) (talk) 17:28, 13 June 2018 (UTC)
If there are no page numbers indicated, you can just mention the chapter name and use the chapter parameter (chapter= ).--Farang Rak Tham (Talk) 07:39, 14 June 2018 (UTC)
Yes, the name of the entry is in the reference. Yoninah, did my edits address your concern? Rachel Helps (BYU) (talk) 19:04, 21 June 2018 (UTC)
  • Thank you, Rachel Helps (BYU), for adding all those citations. ALT5 is certainly verified now. But it isn't hooky; the ending is sort of vague. I really liked the ALT3 ending of "temple work for the dead". Should we go back to ALT1? Yoninah (talk) 22:09, 21 June 2018 (UTC)
  • Yoninah, ALT3, without the crossed-out portion, is fine with me. Or ALT1! I like them both and I leave it to the promoting editor's discretion to choose. Rachel Helps (BYU) (talk) 15:07, 2 July 2018 (UTC)
  • OK. ALT1 it is. Yoninah (talk) 19:47, 2 July 2018 (UTC)
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