Wearing Our Perspectives: Clothing in Different Traditions

President Ann Eppinger Port thanked members who brought donations of warm, gently used clothing to share with our friends at the Center for New Americans, many of whom will be experiencing their first winter in Syracuse—or, in some cases, their first winter anywhere, ever!

Sabra Reichardt asked us to consider the spiritual aspect of how we spend money. She related the story of noted author Anna Quindlen, who was asked to address women at a fundraiser for a San Diego shelter for homeless and abused women. Anna began by complimenting the audience on how nice they looked, how well dressed and carefully groomed they were. Then she asked them to add up the cost of their dress, shoes, purse, jewelry, manicure and hairdo and to write a check to the charity for that amount. The foundation did very well that day!

Judy Antoine reminded us of an article in the Post-Standard about Manlius Pebble Hill School students who wore hijab, or head scarf, for a week. They enjoyed the experience, including the attention it brought them. Their teacher, a Muslim, does not wear hijab because she feels that it brings her negative attention. Magda Bayoumi, a WTB member, said she wears hijab because she feels that people listen to her more closely.

In response to the newspaper article, the Post-Standard received and printed a very derogatory letter-to-the-editor about women wearing hijab. Judy answered with her own letter-to-the-editor, telling about her daughter who had been raised as a Unitarian Universalist and converted to Islam. After her conversion, her daughter gradually exchanged her tight jeans for loose pants, then long-sleeved shirts, then a cloak, then a veil. Her daughter feels that by covering, she has freed herself; that now she is judged not her appearance, but rather by her words and actions. It was the negative letter and Judy’s response to it that prompted today’s program.

Tanya Atwood-Adams then introduced each of our six speakers. (Our recording secretary has done her best to describe the clothing of each panelist, but this was a meeting when “you had to be there”!)

Japan—Miyo Hirano

Miyo grew up in Tokyo, Japan, before immigrating to the United States. After retiring from her job as a social worker specializing in counseling at the State University of New York (SUNY) Health Science Center, Miyo began a new career as a psychotherapist and potter. She has two children and three grandchildren.

Miyo wore a modern version of the traditional kimono: a woolen kimono jacket and pants with a black-and-white geometric pattern. Both the jacket and pants were tied, having been made with no elastic. She wore split-toe socks to accommodate the traditional thong-and-wood shoes that are always removed before entering a house.

Miyo showed us several examples of more-traditional kimono belonging to various members of her family. All her examples were handmade without the use of a sewing machine. Each was decorated with large, natural themes. We saw the kimono Miyo wore to her sister’s wedding: it was black, with a few large, pink and yellow flowers, worn with a black-, gold- and silver-checked obi (sash). Miyo showed us her daughter’s off-white silk kimono with red flowers and green leaves, worn with an orange obi embroidered in gold and silver; an off-white floral kimono belonging to another daughter; and her mother’s textured cotton kimono in a darker, printed, over-all pattern designed for an older woman. Miyo also showed us a man’s pants, with wide flared legs to accommodate a man’s more-active lifestyle, worn with a mid-length kimono jacket; she pointed out that men’s designs are strong, using such themes as pine trees and bamboo.

Miyo explained that the kimono we see is only the top layer. It is worn over at least two layers of underwear kimonos of a sheer lingerie-type fabric, each with a sash to hold the layer in place. Modesty is important; a woman’s legs must never show, and her breasts are bound so as to create as flat a chest as possible. A traditional woman walks three feet behind her husband and must be modest; although the woman is not considered a man’s possession, it is important that she look good.

Wedding outfits are lavish. The bride must have three separate outfits: the wedding kimono, a western-style dress, and yet another kimono. Both the crane and the turtle symbolize long life and are therefore common designs on wedding clothes. In response to a question about the process of dressing, Miyo explained that a woman usually needs no help, although putting on the layers can be difficult. For elaborate wedding outfits, however, or if a woman is employed as a geisha (a traditional performance artist) or a maiko (an apprentice geisha), there are agencies that will send people to the house to help her dress.

Punjab—Surgeet Dhamoon

Surgeet is from the northern part of India, the Punjab, and of the Sikh religious tradition. She is a neurologist and spent many years in practice at Community General Hospital.

Surgeet wore three silky pieces in a lovely soft turquoise with embroidery in a matching color. Her tunic-style, short-sleeved dress fell below her knees, with slits almost to her waistline to accommodate movement. Under that she wore matching flowing pants to her ankles. Across her shoulders she wore a long chiffon scarf that created a scoop across her bust, with the tails of the scarf flowing down her back on each side. Surgeet demonstrated how she can use the scarf to cover her head quickly when she enters a gurudwara, or place of worship. In village areas of India, a woman would not leave home without a head covering, so the scarf gives her the freedom to go out and move about. The scarf is also convenient for blocking both sun and rain. Surgeet’s traditional outfit, called a shalwar kameez, is both modest and feminine and suits all body types. Surgeet finds this style convenient and comfortable and commonly wears it at home and on Sundays.

She explained that the public response to her clothing has been positive. She joked that when people see her clothes, they offer her help, thinking that she must be new to this country. Since 9/11, however, the men in her family have had more trouble because of their “foreign” look. Because Sikh men do not cut their hair but wear it under a wrapped turban, they have faced potential danger from Americans who believe that all men with turbans are terrorists. Her sons now expect to be searched at every airport; one son was grateful that he could drive away from angry men at a green light; and her small grandson has objected to walking a few blocks to a park because he does not like people’s stares. In a grocery store, a shopper angered Surgeet by prodding her grandson’s coil of hair within his turban and demanding an explanation.

Clothing colors are important and may signify marital and social status. Red is the common color for marriage; white is worn by widows.

Togo—Lolo Amele Amegnran

Lolo grew up in Ivory Coast and graduated from high school in Benin. Her college degree in accounting is from Togo. In 2001 she moved to the United States, and in 2005 she received her degree in business administration from Murray State University in Kentucky. She works for the town of Dewitt and hopes to return to school for her master in business administration degree.

Lolo wore a long blouse, with intricately interlaced circles of trim at the neckline, and a tied, straight skirt. Both the blouse and the skirt were of brightly colored cotton and had been made by her aunt. Vibrant hues of red, yellow and blue reflected the brilliant colors of her homeland. Her matching scarf could be worn across her shoulders or wound around her head as a striking wrap. If she were married, she would wrap the scarf around her waist and hips.

Lolo said that at home in Togo, the blouse would be sleeveless, but here she needs the long sleeves. In addition, this version was made fully lined, for extra warmth in Syracuse weather. In response to a question, Lolo said the concept of maternity clothes surprised her.

Lolo showed us a wedding dress that consisted of a long chemise with a scooped neckline. Another dress, designed for a party, was similar in style but about knee length. Lolo held up a multicolored poncho that is now a quite popular style, and she showed us a variegated fabric that could serve as a long wrap for a skirt. In traditional Togo culture, women do not wear pants, particularly to church or funerals, although Western influence is seen in young women’s gradual acceptance of jeans.

After her wedding, Lolo, wearing her traditional-style dress, went with her husband to J.C. Penney for photos. Everyone’s appreciative stares gave her the idea of opening a store here to sell similar clothing.

United States—Asmaa Elsayed

Asmaa was born in Houston, Texas, and spent most of her years in northern Virginia. She attended George Mason University, studying journalism and history as an undergraduate and earning her master’s degree from the School of Education in curriculum development and instruction. Asmaa is a certified teacher in Fairfax County and has taught social studies in both private and public schools. Currently she is principal of the Islamic Society of Central New York’s weekend school and editor-in-chief of ISCNY News, the Islamic Society’s monthly publication.

Asmaa wore a black abaya (a long-sleeved, loose-fitting dress) embroidered in gold and silver. She explained that modesty prohibits clothing that would show the female form. Asmaa also wore hijab (a head scarf completely covering her hair and neck) and niqab (a face scarf, or veil, covering her nose and mouth and leaving only her eyes visible). Asmaa did not remove her veil because, although only women were present for our meeting, photos were being taken. She explained that the covering is for outside the home; at home she need not cover and can dress any way she wishes, as long as no unrelated males are present.

Asmaa explained that the Qur’an does not prescribe any particular color for women’s clothing, although colors should not be flashy in a “lustful” manner. She described her own black dress as a cultural, not a religious, choice. The Qur΄an does not require a face covering; she has chosen it for herself. In the beginning she wondered if covering would limit her activities, such as shopping, speaking, and getting a university degree; indeed, a speech professor told Asmaa he wanted to be able to see her facial expressions. Asmaa told the professor to judge her words, tone of voice, and gestures, and by the end of the semester, he had agreed. A male classmate told Asmaa that her veil made him concentrate better on her words.

Asmaa pointed out that her clothes are not unique among the speakers on today’s panel. All have stressed modesty and the need for clothes to allow active work at home or in the fields. Asmaa has learned that it is not only some Muslim women who cover their faces; some married Orthodox Jews and married Chinese village women do so as well. Asmaa noted that Americans tend to label people, and she asks Americans to be tolerant of what we see and to judge only by what a person contributes.

Like Surgeet, Asmaa has found that the formerly positive response to her clothing changed after 9/11. However, she claims the right to choose her dress and feels she deserves respect for her choices. She believes that Muslims have a responsibility to talk about who they are and to stand proud. She feels that the best response to negativity is education, not assimilation.

India—Shivalee Babani

Shivalee was born and brought up in India. She worked in the banking industry in India and Dubai Here in Syracuse, she is an entrepreneur in the travel industry and runs her own travel agency.

Shivalee wore a burgundy shalwar kameez (shalwar means “loose, pajama-like trousers”; kameez, “a long shirt or tunic”), decorated with gold embroidery; burgundy shoes covered with similar embroidery; and a matching scarf over one shoulder. The kameez follows the shape of the body, so women can simply have larger ones tailor-made for pregnancy.

Shivalee explained that all Indian clothing is graceful and colorful, but that various regions have their own stylistic identities. She posted pictures showing some of the subtle regional differences. The New Delhi sari consists of five or six yards of fabric wrapped at the waist, with pleats at the front, and with the end wrapped around the shoulder, effectively hiding the figure. Saris worn in the western city of Bombay (Mumbai) have nine yards of fabric, with a slightly different wrap. A Bombay man would wear a long jacket over pants that are gathered at the ankle.

Ornaments, embroidered decorations, and jewelry are important throughout India. The most common accessory is the bindi, a decorative dot worn in the middle of the forehead; if the wearer is married, the dot is red. The bindi might have originally been intended to ward off the evil eye, but today it is purely decorative and ranges from a colored dot to sparkling jewels attached to the forehead with adhesive backing. Shivalee announced that she had brought a supply of bindis to share with everyone. (After the meeting she was surrounded by eager bindi seekers!)

Today, everyday clothing is a fusion of east and west, with jeans and T-shirts being common. But for festivals and for important occasions such as weddings, traditional dress is widely preferred. Wedding attire is generally heavier, with more embroidery, and always colorful. A bride would never wear white (a mourning color) or black. For her own wedding, Shivalee’s hands and legs were decorated with henna markings. Following these customs makes Shivalee proud of her culture.

The Gambia—Mam Yassin Sarr-Fox

Yassin is a member of the Wollof Tribe in the Gambia, West Africa, whose culture she holds very close to her heart. She is also a wife and the mother of a 22-month-old girl named Mary. Yassin has worked with women and girls on issues such as literacy, family planning, and health education. She holds degrees in sociology, French, and English and is pursuing a PhD at Syracuse University in teaching and curriculum development. She plans on returning to Africa this summer to start a girls’ school. If you would like to join her, you are invited!

Yassin pointed out that her clothing represents her own tribe, which makes up just one part of a country of a million people, which itself is only a small part of Africa. No one should assume that her clothing represents the clothing of all of Africa. Yassin wore a beautiful orange dress with accents of yellow-toned open-work embroidery and lace. The dress was very full, with a scooped neck and full sleeves; in a climate where daytime temperatures of 110 degrees are common, the openness and fullness of her tribe’s dresses allow ocean breezes to flow through the garments and cool the body. Yassin’s dress extended to just above her ankles; underneath was a skirt wrapped loosely enough for the traditional female gait of a smooth, easy-going slide. Yassin also had a matching scarf that she twisted around her head, commenting that African-American women’s preference for large hats has its roots in the elaborate tying of African scarves.

The Gambian ideal of beauty is a large-sized woman, and Yassin laughingly told us that when she wears traditional dresses, she does not feel big enough! This illustrates the importance of cultural variations and the lack of absolutes in ideals of beauty. When Yassin’s family members in the Gambia see her picture, they worry that their slender relative is not eating enough.

The clothing of Yassin’s tribe makes each woman look beautiful and modest, regardless of her size. The clothing has no elastic, just ties, again making it acceptable for women of all sizes. Yassin feels that her tribe’s clothing teaches women to be comfortable in their own skin and take their place in society. There is nowhere to hide in these beautiful, bright colors!

Yassin explained that 95 percent of the Gambia is Muslim, but that her clothing is Gambian, not religious, and that Christians wear the same styles. Because of the fullness of the dresses, maternity clothes are completely unnecessary. The colors of the clothing reflect the vibrant colors of the environment. Jewelry is also bright, she said, pointing to her own golden necklace of petaled rays. Her husband had commented today that her orange dress and golden necklace made her look like the sun!

Yassin had brought along two additional dresses: a blue and green full dress, and another orange dress with embroidery. She explained that in the Gambia, there are tailors “on every corner” earning about $1 per day, so getting new dresses made is easy. Both batik and tie-dye fabrics are popular. Clothing can also reflect political and social affiliations; before an election, people sometimes wear prints covered with portraits of their preferred candidate!

At age 16, Yassin traveled from the Gambia to Canada as an exchange student. When a classmate asked her when she had gotten her clothes, she realized how little the world knew about Africa: The student had thought that all natives of Africa (a continent three times the size of the United States) were naked! On the positive side, Yassin said, people frequently want to talk about her dresses. Yassin loves the clothing of various cultures and has collected items from several countries. She discovered that if she wears Indian clothing when she goes into an Indian store, she often receives a discount! Wearing clothes of her own and other cultures enriches her life.

Sharing

After thanking our panelists, Tanya asked everyone, audience and speakers alike, to assemble in a large circle. Each of us was given a length of colored cloth that we tied to the cloths held by the women on either side of us. Thus were we all connected. We passed the linked fabrics through our hands to the left, singing, “From you I receive, and to you I give. Together we share so that all may live.” After the formal meeting ended, women stood in clusters, all around the room, happily discussing clothing.