Class Achievement Awards (1915–1974)

Bee-Hive

The Bee-Hive achievement program was the longest-running and most extensive in the history of the Young Women organization. At its founding in 1915, the program was structured around the symbolism of bees and beehives, representing the ideals of industriousness and community. The core symbolism and motifs of the program remained consistent for over fifty years. The Bee-Hive program itself was represented by an image of a beehive and the colors brown, light blue, and gold.1


Reflecting its origins as a program somewhat parallel to Boy Scouts and national girls’ organizations, the Bee-Hive program included provision for a uniform, with fabric emblems that could be sewn onto the left sleeve.

TBD

(Church History Library, Salt Lake City.)

In 1934, the blue felt Band was introduced. Worn from the left shoulder diagonally across the body, it was the backdrop onto which Bee-Hive emblems and awards were sewn. At times, the Band itself was considered the uniform for the program; at other times it was considered part of the uniform along with a skirt and blouse.3

TBD

Bee-Hive Bands. (Courtesy Church History Library, Salt Lake City.)

Bee-Hive awards were originally paper stamps or seals that young women could place in their individual program handbooks as a record of achievement. Participants could also earn a Bee-Hive Girl’s Chain by completing requirements for ranks in the program. Over time the Bee-Hive program came to have a mix of jewelry and fabric award emblems.2


To earn awards, young women fulfilled requirements in seven fields, each of which had its own color: religion, home, health, domestic arts, out of doors, business, and public service. As participants completed requirements in these fields, they achieved two or three ranks (depending on the year), which included Builder in the Hive, Gatherer of the Honey, Keeper of the Bees, and Guardian of the Treasure.4

TBD

(Church History Library, Salt Lake City.)

Seals (1915–1944): Paper stamps placed in the handbook to indicate cells filled in the seven fields of Bee-Hive work. Each field had a different seal, with an image in the color that represented that field. Replaced by felt Seals in 1944.5

TBD

(Church History Library, Salt Lake City.)

Bee-Hive Emblem (1915–1970): A cloth emblem made of three parts: a brown hive, blue violets, and a gold queen bee, representing the ranks in the Bee-Hive program (Builder, Gatherer, and Keeper [later Guardian of the Treasure], respectively). Each part was earned in succession and worn on the left sleeve of the uniform, later affixed on the Band. In 1934, a yellow hexagonal cell was added below the beehive.6

TBD

(Church History Museum, Salt Lake City.)

Bee-Hive Girl’s Chain (1915–1943): A silver chain, originally composed of three pieces. In each section, the links represented completed cells and a motif represented a rank. Originally, each section was earned in succession, combining to form different items of jewelry. The first section was a bracelet with an emblem of a bee at work on a hexagonal cell, the second section expanded the bracelet into a collar chain with a violet motif, and the third section completed a full necklace with a queen bee pendant. By 1921, the chain was available only in its complete form. Requirements to earn the chain varied over the years but always involved earning the Bee-Hive ranks.7

TBD

(Church History Museum, Salt Lake City.)

Merit Badges (1922–1934): Hexagonal cloth emblems affixed to the uniform, signifying advanced work. Each field had its own Merit Badge resembling the Seal for that field. Replaced by Honor Badges in 1934.8

TBD

(Church History Museum, Salt Lake City.)

Worker’s Pin (1923–1928): A gold pin showing a bee filling cells. Created for those who did extra work in a particular area after completing the initial ranks. Announced in 1918, it did not become available until 1923. Replaced in 1928 by the Keeper’s Ring.9

TBD

(Church History Library, Salt Lake City.)

Bee-Lines (1926–1970): Narrow rectangular cloth emblems affixed to the uniform, later felt emblems affixed to the Band. Signified completion of additional work in selected fields, or after 1934, completion of requirements toward the various ranks.10

TBD

(Church Young Women Office, Salt Lake City.)

Keeper’s Ring (1928–1934) and Honor Ring (1934–1949): A silver ring showing a bee at work filling a hexagonal cell. The Keeper’s Ring replaced the Worker’s Pin and was earned by completing the two Bee-Hive ranks and seven Merit Badges. Young women who earned the Keeper’s Ring received the title of “Keeper of the Bees.” By 1931, this additional title was no longer used. Renamed the Honor Ring and slightly redesigned in 1934.11 The Honor Ring (pictured) was earned by completing the three Bee-Hive ranks and filling Honor Badge requirements to become an Honor Bee-Hive Girl, the highest possible award in the program.12

TBD

(Church History Library, Salt Lake City.)

Honor Badges (1934–1970): Hexagonal felt emblems affixed to the uniform, replacing Merit Badges while retaining the shape and field colors.13

TBD

(Church History Library, Salt Lake City.)

Membership M’s (1942–1950): Felt emblems in the shape of an M, worn on the Band to indicate that 100 percent of the twelve- to fourteen-year-old young women of a ward were enrolled as members of the class. The M for each rank was a different color: brown for Builders, blue for Gatherers, and gold for Guardians. Membership M’s became connected to the Girls Program after its inception in 1946 but were discontinued in 1950, when awards were given for a certain level of attendance, not just enrollment.14

TBD

(Church History Library, Salt Lake City.)

Seals (1944–1963): Hexagonal felt emblems in colors representing each field, affixed to the Band. Replaced the original paper Seals and likewise signified completion of requirements in each rank. Renamed Cells in 1963.15

TBD

(Church History Library, Salt Lake City.)

Guardian Award (1944–1950): A felt emblem, affixed to the Band, showing a profile of a young woman in a hexagonal cell on a gold background. Earned by completing the rank of Guardian of the Treasure. In 1950, this emblem became the award for achieving Honor Bee requirements.16

TBD

(Church History Library, Salt Lake City.)

Honor Bee Award (1944–1970): A felt award in the design of a gold scroll or bar with the words Honor Bee. A culminating award in the Bee Hive program, representing completion of extra work each year of participation. In 1950, requirements from the Girls Program were included, and the emblem was redesigned to include the former Guardian Award design of a young woman in profile.17

TBD

(Church History Museum, Salt Lake City.)

Guardian Charm Bracelet (1949–1951): A silver bracelet with charms representing each field plus the Honor Bee and signifying the rank of Guardian. The charms could be earned at the same time as the felt Bee-Lines for the Band. Renamed Bee Hive Charm Bracelet in 1951.18

TBD

(Church History Museum, Salt Lake City.)

Honor Bee Charm (1949–1970): A silver bee-shaped charm signifying completion of the Honor Bee requirements, to be worn on the Guardian Charm Bracelet (renamed the Bee Hive Charm Bracelet after 1951). After 1964, the charm was gold (pictured), and even though the complete Bee Hive Charm Bracelet was discontinued, the charm was still available for young women who filled the requirements for the Honor Bee.19

TBD

(Church History Library, Salt Lake City.)

Individual Girl’s Award (1950–1963): A blue felt award, affixed to the Band, featuring a torch inside a hexagon. Earned by fulfilling the requirements for the Girls Program. The Individual Girl’s Award was a prerequisite for becoming an Honor Bee Hive Girl, and later a Worker Bee.20

TBD

(Church Young Women Office, Salt Lake City.)

Bee Hive Charm Bracelet (1951–1963): The new name for the Guardian Charm Bracelet, renamed when it was made available to those in both the Gatherer and Guardian ranks. Young women could purchase the charms when they completed the work in the fields in either their first or second year in the program. Two more fields were added to the program in 1954, and additional charms representing the new fields were made for this bracelet in 1955.21

TBD

(Church History Library, Salt Lake City.)

Graduate Award (1952–1958): A felt gold bar inscribed with the word Graduate. Created by request for young women who completed the Bee Hive program but did not achieve Honor Bee. Affixed underneath the profile image in place of the Honor Bee bar.22

TBD

(Church History Library, Salt Lake City.)

Enriched Leadership Felt Award (1954–1958): For one year, a gold felt bee; after, a hexagonal emblem showing a bee sitting on honeycomb. Created for girls in the Enriched Bee Hive program, which lasted only a few years.23

TBD

(Church History Museum, Salt Lake City.)

Worker Bee Award (1958–1969): A felt gold bar with the words Worker Bee. Earned by filling all the requirements for the Gatherer year and earning an Individual Award in the Girls Program. Placed above the image of a young woman’s profile on the Honor Bee Award.24

TBD

(Church History Library, Salt Lake City.)

Cells (1963–1969): The new name for felt Seals, likewise affixed to the Band and signifying completion of the first year’s work.25

TBD

(Church History Museum, Salt Lake City.)

Bee Pin or Charm (1972–1974): A gold bee-shaped charm or pin, reusing the design of the former Honor Bee Charm. Earned by achieving 75 percent attendance in the Personal Achievement Program.26



Junior

The Junior class was created in 1903 but did not have its own achievement program until 1948. A rose was the class symbol; the class color was rose pink. The focus of the class was beauty: “beauty of environment, beauty of the physical body, beauty of character, and beauty of spirit.”27 The Junior-A achievement program, focused on Mutual Improvement Association (MIA) attendance and scripture memorization, was introduced in 1948 in hopes of giving young women a stronger spiritual foundation for their lives. If they fulfilled requirements, young women received the title of “Junior-A.”28 This class was replaced by the Mia Maid and Junior Gleaner classes in 1950.29

TBD

(Church History Library, Salt Lake City.)

Rose Prints (1948–1950): A set of two color prints featuring roses, one earned each year after fulfilling that year’s requirements. The first print was entitled Junior Roses; the second, Junior Rose Supreme.30

Mia Maid

The Mia Maid class was created in 1950 out of portions of the Junior class and Bee Hive class.31 It retained the Junior class’s rose as the class symbol. The Mia Joy program was the achievement program for this class. The program included memorizing scripture passages and completing requirements in three areas: spiritual, social, and cultural.32 The Mia Joy program was discontinued in 1970, though the Mia Maid class continued.33

TBD

(Church History Museum, Salt Lake City.)

Rose Pin (1950–1970): A gold pin in the shape of a rose with leaves. Awarded for fulfilling the first-year requirements, the Rose Pin was the first piece of a two-part pin for the Mia Joy program.34

TBD

(Church History Museum, Salt Lake City.)

Mia Joy Guard and Chain (1950–1970): A gold pin (called a guard) with the words Mia JOY, attached via chain to the Rose Pin. Signified completion of the second-year requirements.35

Junior Gleaner

The Junior Gleaner class was created in 1950 when the Junior and Gleaner classes were reconfigured.36 Young women who participated in the class’s achievement program, the Silver Gleaner Achievement Program, would gain “sterling qualities” by participating in mental and recreational activities in a spiritual setting and filling requirements in four areas: personal, leadership, recreation, and study.37 The award also required living by church standards and earning an Individual Award in the Girls Program.38 Replaced by the Laurel class in 1959.39

TBD

(Church History Museum, Salt Lake City.)

Silver Gleaner Pin (1950–1959): A silver pin with the letter G on a gold background. Could attach to the Golden Gleaner Pin with a chain, serving as a pin guard.40

Laurel

The Junior Gleaner class was renamed the Laurel class in 1959.41 The symbols of the class were a laurel leaf (representing honor, distinction, and accomplishment) and a pearl (representing modesty and purity). The Laurel achievement program was called the Add-a-Pearl program. It was based on the Laurel Crest, a motto for the class, which included the Thirteenth Article of Faith. The program involved filling requirements (“pearls”) in the areas of beauty, wisdom, and love. After two years of work, participants could earn a Laureate pin.42 The Add-A-Pearl program ended in 1970, but the Laurel class continued.43

TBD

(Church History Museum, Salt Lake City.)

Laureate Pin (1959–1970): A gold pin in the shape of an L, with three pearls on the letter and a wreath of laurel leaves surrounding the letter. Earned by completing six requirements (“pearls”) in each year of the two-year Add-a-Pearl program. After completing the first year, young women each received a Junior Laureate certificate. After completing the second year, they became Laureates and could wear the pin.44

Gleaner

In 1940, the Golden Gleaner award became the second achievement program in the YWMIA and was the pinnacle of awards for young women for three decades. The name Golden suggested “a standard of high quality.” The award required completion of extensive requirements in four areas: spiritual, executive, cultural arts, and creative. By 1950, the requirements also included being a member of the church in good standing and being in the class for three full years.45

TBD

(Church History Museum, Salt Lake City.)

Golden Gleaner Pin (1940–1974): A gold pin with black enamel, pearls, and a sapphire. Imagery on the pin included two interlocking G’s representing Golden Gleaner; a book representing the search for wisdom and intelligence (“The glory of God is intelligence” was the motto for MIA); sheaves of wheat to represent the biblical figure of Ruth, who was a gleaner; four pearls to represent the four parts of the Gleaner Sheaf, or motto; a sapphire representing finding God’s love through prayer; and a golden bow that tied all the symbols together for a pattern of living.46

Cite This Page

Cite This Page

Class Achievement Awards (1915–1974), Carry On: The Latter-day Saint Young Women Organization, 1870–2024, accessed April 2, 2025 https://chpress-web.churchhistorianspress.org/young-women/appendixes/awards-classachievementawards

Footnotes

  1. [1]Hand Book for the Bee-Hive Girls of the Y. L. M. I. A. (Salt Lake City: General Board of the Young Ladies’ Mutual Improvement Association, 1915), 3–12.

  2. [2]Hand Book for the Bee-Hive Girls (1915), 12–14.

  3. [3]Hand Book for the Bee-Hive Girls (1915), 3, 5; Hand Book for the Bee-Hive Girls of the Y. L. M. I. A. (Salt Lake City: General Board of the Young Ladies’ Mutual Improvement Association, 1921), 12; Handbook for the Bee-Keepers of the Y. W. M. I. A. (Salt Lake City: General Board of the Young women’s Mutual Improvement Association, 1934), 15–16. The Band was the only official name used for the felt sash.

  4. [4]Hand Book for the Bee-Hive Girls (1915), 4–5, 12; Handbook for the Bee-Keepers (1934), 9.

  5. [5]Hand Book for the Bee-Hive Girls (1915), 4–5, 12–13; Handbook for the Bee-Keepers (1934), 11–12; Handbook for the Bee Hive Girls of the Y. W. M. I. A. (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1944), 14–15. The design of the Home field seal changed in 1934.

  6. [6]Hand Book for the Bee-Hive Girls (1915), 9, 11–13; “Changes in the Bee-Hive Program,” Young Woman’s Journal 38, no. 7 (July 1927): 471; Hand Book for the Bee-Hive Girls of the Y. L. M. I. A. (Salt Lake City: General Board of the Young Ladies’ Mutual Improvement Association, 1928), 10–11, 14, 47–48; Handbook for the Bee-Keepers (1934), 8–9, 11; Handbook for the Bee Hive Girls of the Y. W. M. I. A. (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1950), 11–12; Beehive Supplement, 1969–70 (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1969), 5. After the hexagonal cell was added, the cell represented the Builder rank and the beehive represented the program as a whole. Later, when the three ranks became two, the cell and the beehive together represented the whole program.

  7. [7]Hand Book for the Bee-Hive Girls (1915), 13–14; Hand Book for the Bee-Hive Girls (1921), 44; “Changes in the Bee-Hive Program,” 471; Hand Book for the Bee-Hive Girls (1928), 57; Handbook for the Bee-Keepers (1934), 12–13; “Y. W. M. I. A. Jewelry,” M.I.A. Leader 9, no. 4 (Mar. 1943): 1.

  8. [8]“Bee Hive Girls,” Young Woman’s Journal 33, no. 3 (Mar. 1922): 171; Hand Book for the Bee-Hive Girls (1923), 75; “Changes in the Bee-Hive Program,” 471; “Bee-Lines and Merit Badges,” Young Woman’s Journal 38, no. 8 (Aug. 1927): 534; Hand Book for the Bee-Hive Girls (1928), 11, 58; Hand Book for the Bee-Hive Girls of the Y. L. M. I. A. (Salt Lake City: General Board of the Young Ladies’ Mutual Improvement Association, 1931), 13–14; Handbook for the Bee-Keepers (1934), 10, 12.

  9. [9]Hand Book for the Bee-Hive Girls of the Y. L. M. I. A. (Salt Lake City: General Board of the Young Ladies’ Mutual Improvement Association, 1918), 21; Hand Book for the Bee-Hive Girls (1921), 45; Hand Book for the Bee-Hive Girls of the Y. L. M. I. A. (Salt Lake City: General Board of the Young Ladies’ Mutual Improvement Association, 1923), 75; “Keeper’s Ring,” Young Woman’s Journal 39, no. 2 (Feb. 1928): 123.

  10. [10]“Bee-Lines,” Young Woman’s Journal 37, no. 10 (Oct. 1926): 665; Hand Book for the Bee-Hive Girls of the Y. L. M. I. A. (Salt Lake City: General Board of the Young Ladies’ Mutual Improvement Association, 1927), 71; Hand Book for the Bee-Hive Girls (1928), 57–58; Handbook for the Bee-Keepers (1934), 10, 12; Handbook for the Bee Keepers (1944), 8–9; Handbook for the Bee Hive Girls (1945), 15, 19–20; Handbook for the Bee Hive Girls (1950), 15; Spirit of the Hive for Bee Hive Girls (1954), 4–5, 126; Beehive Girls Handbook (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1964), 20–21, 79–115; Beehive Supplement, 1969–70, 5.

  11. [11]Hand Book for the Bee-Hive Girls (1928), 11, 58; “Keeper’s Ring,” Young Woman’s Journal 39, no. 1 (Jan. 1928): 48; “Keeper’s Ring,” Young Woman’s Journal 39, no. 2 (Feb. 1928): 123; Hand Book for the Bee-Hive Girls (1931), 14; Handbook for the Bee-Keepers (1934), 10, 13.

  12. [12]Handbook for the Bee-Keepers (1934), 10, 13; “Y. W. M. I. A. Jewelry,” M.I.A. Leader 9, no. 4 (Mar. 1943): 1; “Awards for Honor Bee-Hive Girls,” M.I.A. Leader 10, no. 2 (Nov. 1943): 3–4; Handbook for the Bee Keepers (1944), 9; Handbook for the Bee Hive Girls (1945), 16; Bee Hive Supplement (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1949), 21.

  13. [13]Handbook for the Bee-Keepers (1934), 10, 12; Handbook for the Bee-Hive Girls of the Y. W. M. I. A. (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1938), 14–16; Handbook for the Bee Keepers of the Y. W. M. I. A. (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1944), 8; Handbook for the Bee Hive Girls of the Y. W. M. I. A. (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1945), 15–16, 19–20; Handbook for the Bee Hive Girls (1950), 16–17; Spirit of the Hive for Bee Hive Girls YWMIA (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1954), 225–235; Beehive Girls (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1958), 6; Beehive Supplement, 1969–70, 5.

  14. [14]Bee-Hive Handbook Supplement for 1941 (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1941), 8; “Helps for Bee-Keepers,” M.I.A. Leader 8, no. 5 (Apr. 1942): 4; “Membership Plans in the Y. W. M. I. A,” M.I.A. Leader 9, no. 1 (Oct. 1942): 2; “Bee-Hive,” M.I.A. Leader 10, no. 3 (Jan. 1944): 4; Handbook for the Bee Keepers (1944), 9; Handbook for the Bee Hive Girls (1945), 19; “Bee Hive Membership M’s,” MIA Leader 12, no. 2 (Feb. 1946): 2; “Bee Hive M’s,” MIA Leader 13, no. 1 (Nov. 1946): 3; The Girls’ Program (Salt Lake City: Young Women’s Mutual Improvement Association, 1950), 5, 12.

  15. [15]Handbook for the Bee Hive Girls of the Y. W. M. I. A. (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1944), 14–15, 19–20; Handbook for the Bee Keepers (1944), 8–9; Handbook for the Bee Hive Girls (1945), 14–15, 20; Handbook for the Bee Hive Girls (1950), 14–15; Spirit of the Hive for Bee Hive Girls (1954), 4–5; “Beehive,” MIA Leader 15, no. 1 (Sept. 1963): 6.

  16. [16]Handbook for the Bee Hive Girls (1944), 15, 19–20; Handbook for the Bee Keepers (1944), 8–9; Handbook for the Bee Hive Girls (1945), 15, 19–20; Handbook for the Bee Hive Girls (1950), 16, 18.

  17. [17]Handbook for the Bee Hive Girls (1944), 16, 19–20; Handbook for the Bee Keepers (1944), 9; Handbook for the Bee Hive Girls (1945), 16, 19–20; Handbook for the Bee Hive Girls (1950), 16–18; Spirit of the Hive for Bee Hive Girls (1954), 225–226; Beehive Girls (1958), 6; Beehive Girls Handbook (1964), 24–25; Beehive Supplement, 1969–70, 5. Originally called the Honor Felt Award or Honor Felt Scroll.

  18. [18]Bee Hive Supplement (1949), 48–49; Handbook for the Bee Hive Girls (1950), 15–16; Handbook for the Bee Keepers of the Y. W. M. I. A. (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1950), 10–12; Bee Hive Supplement (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1951), 19.

  19. [19]Bee Hive Supplement (1949), 21, 48–49; Handbook for the Bee Hive Girls (1950), 16, 18; Handbook for the Bee Hive Girls of the Y. W. M. I. A. (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1951), 15, 18; “Beehive,” MIA Leader 15, no. 1 (Sept. 1963): 6; Beehive Girls Handbook (1964), 18; Beehive Supplement, 1969–70, 5. The charm was also available in gold in the year 1950.

  20. [20]Handbook for the Bee Hive Girls (1950), 16–17, 20; Bee Hive Supplement (1951), 8–10; “Beehive,” MIA Leader 15, no. 1 (Sept. 1963): 6.

  21. [21]Bee Hive Supplement (1951), 19; Handbook for the Bee Hive Girls (1951), 15; “Bee Hive,” MIA Stake Leader 6, no. 2 (July 1954): 6; Spirit of the Hive for Bee Hive Girls (1954), 6–7; “Bee Hive,” MIA Stake Leader 6, no. 8 (Jan. 1955): 6; “Beehive,” MIA Leader 15, no. 1 (Sept. 1963): 6.

  22. [22]Bee Hive Supplement (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1952), 34; Spirit of the Hive for Bee Hive Girls (1954), 5, 247; Beehive Girls (1958), 6.

  23. [23]Spirit of the Hive for Bee Hive Girls (1954), 2, 4, 246; Bee Hive Supplement, 1955–56 (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1955), 34; “Important Bee Hive Changes,” MIA Stake Leader 9, no. 10 (Mar. 1958): 8; Beehive Girls (1958), 6.

  24. [24]Beehive Girls (1958), 6; Beehive Girls (Salt Lake City: General Board of the Young Woman’s Mutual Improvement Association, 1960), 10, 65–67; Beehive Girls Handbook (1964), 22, 24; Beehive Supplement, 1969–70, 5.

  25. [25]“Beehive,” MIA Leader 15, no. 1 (Sept. 1963): 6; Beehive Girls Handbook (1964), 17, 33–69; Beehive Supplement, 1969–70, 5.

  26. [26]Beehive Supplement, 1972–73 (Salt Lake City: Young Women’s Mutual Improvement Association, 1972), 1–2, 7; Beehive Supplement, 1973–1974 (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1973), 30; Presiding Bishopric to Stake Presidents, District Presidents, Bishops, and Branch Presidents in English-Speaking Areas, 24 May 1974, Presiding Bishopric Circular Letters, 1875–2013, Church History Library, The Church of Jesus Christ of Latter-day Saints, Salt Lake City.

  27. [27]Guide for the Junior Department of the Young Ladies’ National Mutual Improvement Associations, 1903–1904 (Salt Lake City: General Board, 1903), foreword; Clarissa A. Beesley, Believing and Doing (Salt Lake City: General Board of the Young Ladies’ Mutual Improvement Association, 1930), 103; “Junior Girls,” Young Woman’s Journal 37, no. 8 (Aug. 1926): 529–530.

  28. [28]Believing and Doing: Junior Manual, 1948–49 (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1948), 33–35, 45–46. Around the time this achievement program was introduced, “The Symbolism of the Rose” was written, and young women were encouraged to emulate the qualities of roses. (Ernest Eberhard Jr., Life to Enjoy: Junior Manual, 1947–48 [Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1947], 23–25; “The Symbolism of the Rose,” in Believing and Doing [1948], 20.)

  29. [29]“Junior,” MIA Stake Leader 1, no. 11 (Apr. 1950): 4; “Class Chart and List.”

  30. [30]Believing and Doing (1948), 34–35; “Junior,” MIA Stake Leader 1, no. 11 (Apr. 1950): 4.

  31. [31]“Junior,” MIA Stake Leader 1, no. 11 (Apr. 1950): 4; “Class Chart and List.”

  32. [32]Life to Enjoy: Mia Maid Manual, 1950–51 (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association, 1950), section 2, 3–5. The first year it was called the Mia Maid Joy Program.

  33. [33]“Executive,” MIA Leader 20, no. 10 (June 1969): 2; “For the Girls Program,” MIA Leader 21, no. 2 (Oct. 1969): 3.

  34. [34]Life to Enjoy (1950), section 2, 3–4; Mia Maid Manual, 1951–52 (Salt Lake City: General Board of the Young Women’s Mutual Improvement Association of the Church of Jesus Christ of Latter-day Saints, 1951), section 2, 1, 4; “Executive,” 2; “For the Girls Program,” MIA Leader 21, no. 2 (Oct. 1969): 3.

  35. [35]Life to Enjoy (1950), section 2, 4; Mia Maid Manual, 1951–52, section 2, 1, 4; “Executive,” 2; “For the Girls Program,” MIA Leader 21, no. 2 (Oct. 1969): 3.

  36. [36]See “Class Chart and List.”

  37. [37]Program for Junior M Men and Junior Gleaners (Salt Lake City: General Boards of the Mutual Improvement Association, 1950), section 3, 33–35.

  38. [38]Junior M Men-Junior Gleaner Manual, 1952–1953 (Salt Lake City: General Boards of the Mutual Improvement Association of the Church of Jesus Christ of Latter-day Saints, 1952), 112–115; We Live: Junior M Men-Junior Gleaner, 1957–1958 (Salt Lake City: Young Men’s and Young Women’s Mutual Improvement Associations, 1957), 169–170. Young women also needed to abide by the Gleaner Sheaf, a motto that was first created for the Gleaner program.

  39. [39]See “Class Chart and List.”

  40. [40]Program for Junior M Men and Junior Gleaners (1950), section 3, 35; “Ensign-Laurel Classes Replace Junior Groups,” Church News, 13 June 1959, 6.

  41. [41]See “Class Chart and List.”

  42. [42]Ensign-Laurel Manual (Salt Lake City: Mutual Improvement Associations, 1959), 266–267, 271–274.

  43. [43]“Executive,” 2; “For the Girls Program,” MIA Leader 21, no. 2 (Oct. 1969): 3; Laurel Manual, 1969–70 (Salt Lake City: Young Women’s Mutual Improvement Association, 1969), 58.

  44. [44]Ensign-Laurel Manual (1959), 271–272; “Executive,” 2; “For the Girls Program,” MIA Leader 21, no. 2 (Oct. 1969): 3.

  45. [45]“Y. W. M. I. A. Executives and Gleaner Leaders,” M.I.A. Leader 7, no. 2 (Nov. 1940): 3–4; “Changes in Golden Gleaner Plan,” M.I.A. Leader 7, no. 5 (May 1941): 2; The Church and I: M Men—Gleaner Manual (Salt Lake City: General Boards of the Mutual Improvement Association, 1950), section 2, 2–12; Marion D. Hanks, “Pursuit of Excellence,” Ensign, Sept. 1974, 91.

  46. [46]“Y. W. M. I. A. Executives and Gleaner Leaders,” 4; M Man-Gleaner Council Handbook (Salt Lake City: General Boards of the Mutual Improvement Associations, 1949), 29; Joseph Fielding Smith, “The Glory of God is Intelligence,” Young Woman’s Journal 36, no. 6 (June 1925): 338; Hanks, “Pursuit of Excellence,” 91. The Gleaner Sheaf was written in 1937 by Rose Wallace Bennett. The four parts of the sheaf were a clean body, a pure heart, a humble and obedient spirit, and an honest mind. (Burton K. Farnsworth, Youth’s Opportunities: Gleaner Manual [Salt Lake City: General Boards of the Mutual Improvement Associations, 1937], [ii]; Carlton Culmsee and Edna Ball Culmsee, Youth and Its Culture [Salt Lake City: General Boards of the Mutual Improvement Associations, 1938], [ii].)