The Greater KC Interfaith Council sponsored a “Clothed in Faith” program on Sunday, February 8th at The Baha’i Faith Center of Greater Kansas City.
The program honored World Interfaith Harmony Week and was chaired by Barb McAtee, GKCIC Baha’i Faith Director. Steering committee members included Rev. Kendyl Gibbons, Rev. Kelly Isola, Linda Prugh, and Barry Speert. Seven speakers talked about clothing and its significance in their respective religions. What struck me the most were the similarities.
Can you find the common threads?
Christianity/Unity: Rev. Kelly Isola – In the first century, pastors wore white robes, modeled after the Jewish priesthood, as a sign of purity and so that people would concentrate on the preacher’s message, not on what he was wearing. As time progressed, colors were added, signifying educational degree or denomination. In everyday life, however, clergy dressed like regular citizens. Pastors might also wear a stole, possibly modeled after the tallit (prayer shawl in Judaism). We don’t know exactly when clergy started wearing stoles. Kelly showed a stole that’s white on one side, which she wears at weddings and blue on the other that she may wear for funerals. She has other stoles obtained through Fair Trade, which are hand woven by women and depict rich symbolism.
Hinduism: Bhaswati Ray talked about the color saffron which is a symbol of self-sacrifice and renouncing one’s ego. Bhaswati is from Bengal and pronounces this color “shafron.” Long ago, sadhus (saints) who were minimalists and would only have one piece of clothing, washed their garments in ponds or rivers in India. The color of the red soil would give the white fabric an orange tinge called gerua. Red is another sacred color and symbolizes enjoyment. White signifies purity. Women wear red saris (or pronounced sharis) or red-bordered white saris at wed-dings and pujas. Hindu women wear a head covering to show dignity and respect when going into the temple or in the presence of the elderly. Bhaswati showed a namaboli (scarf or shawl) with saffron and red prints that she inherited from her father and spiritual guru.
Islam: Mahnaz Shabbir – Muslim women wear a head covering (a scarf or hijab) when praying. After Mahnaz went on hajj (pilgrimage to Mecca) in Nov. of 2010, she decided to wear a hijab full time in order to practice her faith in a more traditional manner and to remind herself every day of the time she was on the pilgrimage. On hajj, people wear all white as a sign of purity and to symbolize that no one is more important than another. When someone dies, the person is dressed in a white two-piece shroud.
Judaism: Barry Speert – A tallit (prayer shawl), which is tradition-ally worn by men but in certain Jewish movements, is also worn by women. Barry put the tallit over his head to show how some Jews might pray, having the tallit cover one’s head so the person can fully concentrate on his/her prayer. Men and some women may wear a kippah (Hebrew word for skull cap) or yarmulke (Yiddish word for skull cap) to remember that God is always present. Kippot (plural for kippah) come in different colors and fabrics.
Mormon/LDS: Cindy McDavitt – Ceremonial robes, which are white with some green, are worn only in the temple. White symbolizes purity. No matter the person’s position in the church, the robes are the same, signifying that no one is more important than another. After making covenants of fidelity to God’s commandments, Mormons will wear white temple garments under their clothing
(except when bathing or swim-ming). These temple garments are a constant reminder of the covenants made with God.
Sikh Dharma: Karta Purkh Khalsa – Most Sikhs wear turbans, but not all, as a sign of respect and to remember God. Sikhs do not cut their hair nor wear tattoos. “I’m as God made me.” Sikhs might wear kucheras or underwear as a reminder to be monogamous within marriage. When Guru Teg Bahadur was martyred in 1675, people wanted to melt away into the crowd. In 1699, Bahadur’s son, Guru Gobind Singh thought that Sikhs should stand out. Therefore, Sikhs might wear a kirta (long gown), beard, long hair, turban, a kara (stainless steel bracelet), and a kirpan (small dagger) symbolizing a Sikh’s willingness to defend the defenseless.
Vedanta: Linda Prugh (uma) – Vedantists might wear a chadar (a shawl) over the head to help focus on one’s mantra and spiritual goal. It also acts as a barrier to distrac-tions of light and sound. The shawls come in different colors and materials. uma’s chadar is white with a thin red border. uma (her Vedanta name) has a shrine in her home where she prays twice a day. The Revered Sawmi Sarvagatananda told uma, “Don’t forget your spiritual practice even for a moment.”
At the end of the program, Zabi Khorram, a former Baha’i Faith representative on the Interfaith Council (when the Council was under CRES), explained that there is no prescribed attire for Baha’is since there are no rituals. When ‘Adu’l-Baha, son of Baha’u’llah
(one of the founders of the Baha’i Faith), came to America in the early 1900’s, he wore a long robe as was typical in the Middle East. Zabi also spoke about the persecu-tion in Iran of Baha’is. He talked about his innocent brother who had been sentenced to death many years ago. After contacting the Interfaith Council, the Council wrote a piece in its newsletter about the situation. The KC Star also wrote about it and his brother was spared. This program is one example of how important it is to “know and be known,” as Council directors and friends say at the end of each meeting.