The Clothes We Wear: Spiritual Consumerism -Global Identity and the Religious Garment, SOC 230

Abstract

The imagery conveyed through one's garments and body language can be powerful tools to exchange values, attitudes, ideas, and expressions. References to revered attire are found in all cultures. Though differing in use, some are used only for sacred rituals or by certain people, while in other cultures such clothes are used in quotidian. Long established apparel movement is led both by leaders in new age spiritual consumerism and by more conservative religious leaders of various denominations and cultures. Specifically focusing on the relationship between Mormons and their clothing.

Full text

The Clothes We Wear: Spiritual Consumerism - Global Identity
and the Religious Garment
Cyrus Simper
Sociology Explorations, Spring 2022
Brigham Young University - Idaho
The imagery conveyed through one’s garments and body language can be powerful tools to
exchange values, attitudes, ideas, and expressions. References to revered attire are found in all
cultures. Though differing in use, some are used only for sacred rituals or by certain people,
while in other cultures such clothes are used in quotidian. Long established apparel movement
is led both by leaders in new age spiritual consumerism and by more conservative religious
leaders of various denominations and cultures. Specifically focusing on the relationship between
Mormons and their clothing.
Through textiles we communicate ideas about ourselves through semiotic means. These
means are highly regulated and can be full of individual meaning to participants. (Bouvier 2018)
As they are placed within the context of their sacred rituals clothing grows to embrace the
symbols of the ritual. Thus the act of putting on clothing is one of the most visual ways one can
signify moving from one state of being to another within ritual. (Glodt 2020).
Clothing symbolizes one’s commitment within a collectively legitimized system. It can
communicate the value of commitment within a given society. (Powell, 2016). Whether socially,
politically, or religiously, clothing marks one’s status through a sense of symbolic costume.
(Ivanovici and Bogdan 2019). We see records of this in early Babylonian clothing for the High
Priestess. This clothing was specific to its function and had to conform to the customs and
traditions of the ancient world. (Quillien 2019).
Consumer identity and beliefs are greatly influenced by spirituality. It connects them with
moral and ethical values towards society and life. (Iqbal and Muhammad 2020, Golomski 2015).
The meaning which one associates with clothing is based on their individual socialization within
a historical background or a given cultural context. Clothing conveys a social order through
which individuals communicate who is and who is not sincere. (Saucier 2011). Like uniforms,
clothing when worn allows people to be recognized and classified into social categories of class.
Complex systems of culture comprising lifestyle and cultural taste often vary between group to
group and clothing can be quite significant in one’s introduction to a given society.
Globabally fashions are adapted by local populations and an understanding of social
trends ensues. (Bouvier 2018). Such trends are led by opinion leaders who secondly follow

fashion innovations. Such leaders are more likely to innovate new designs when the system
favors social change than when it does not. (Stanforth 1995).
Language and culture are likewise a huge part of an individual's identity and can
determine their place in society. Their clothes, whether traditional or otherwise, are powerful
reminders of who they are and who they used to be. (Hanssen, 2013). Such identifying clothing
can be compared to the religious garment of the Hijab which serves as a symbol to encourage
modesty and as a symbol of human limitation and devotion to God. (Handayani 2021 and
Glassman 2018). Consequently clothing has become an important tool for measuring
boundaries or distinctions between outsiders of a group. (Glassman 2018).
Another study done by students at Brigham Young University in relation to religious
garments worn by members of The Church of Jesus Christ of Latter-day Saints found that these
higher standards of religiosity held the greater the likelihood of high sense of self esteem.
(Conye, et al. 2022). Men and Women with secure attachments to God and who view that
attachment as positive may be much more appreciative of their bodies than those who
otherwise did not. (Conye, et al. 2022)
Such religious and spiritual garments serve as the focal point for symbolism within most
communities. (Turek 2017). Modification of traditional religious dress was never seen as a
heritage question. Such modifications are always a changing practice, remaking themselves
according to the needs of symbolism held by those in modern societies. (Hansen 2004). This
clothing bestowed through ritual is very important. Ritual serves several purposes. A common
element of ritual is the calling on of the powers of creation and source of one’s culture. (Welch
2003).
These and other overachings in their scriptures have led many to believe that the
Nephites mentioned in Mormon scripture may have used animal skins as items of temple
clothing. These temples were presumably operated after the manner of the temple of ancient
Israel, see 2 Nephi 5:16. (Sproat 2015). A major component of these sacred religious rituals
was the donning of a sacred garment or coat known as kthnth in Hebrew. This same word is
used when describing the clothing given to our forefathers Adam and Eve when they were
clothed in coats of skin in the Garden of Eden.
The Book of Jubilees has a lot to say on the subject including that, “The Garden of Eden
was the Holy of Holies (of the Earth) and the dwelling place of the Lord.” (Ivanovici and Bogdan
2019). Likewise Moses was instructed to make a coat, and other garments to cover his sons
after they were washed at the tabernacle of the congregation. (Sproat 2015). Each was
ornamented with precious metals and jewels as a sign of their sacredness and association with
heaven. Color and material signified specific religious meanings. As could be expected, over
many centuries the motifs and meanings have shifted. (Lester-Makin, 2020).
In regard to our first parents it was because of the glory of their God in which they were
clothed that they were not ashamed prior to partaking of the fruit. (Ivanovici and Bogdan 2019).

However, after partaking of the fruit and realizing that they were naked, the story is told that they
sewed together fig leaves and made themselves girdles. (Genesis 3:7). Such a transgression
was marked by them losing the light from which they were clothed in the presence of God. After
they had sinned they exchanged their clothes of light for clothes of leather. (Schneider and
Seelenfreund 2012). These garments given to Adam and Eve after the fall were symbols of love
and salvation in connection with the betrothal ritual brought to pass through the Atonement of
Christ. (Handayani 2021). This very act of being clothed by their God is to be given life. Hence
since the fall those truly approaching the presence of God are required to wear proper
garments. (Marx 2021).
The Temple built by Solomon holds a central place in the symbolism and myth of
Freemasonry. Whether the Temple itself, or the tools and stones used all have a symbolic
meaning in Freemasonry. Early Jewish masons could easily identify with the heritage and
brotherhood bestowed by freemasons. As Judaism mirrors the celestial order in turn
Freemasonry is rooted in its organization from the Hebrew people. (Lanchidi, 2021).
Another such example is the Mormon faith. Ritual and clothing are much more important
in Mormon practice than is assumed by the general population. Their services are often
construed as not ritual rather than ordinances but follow the same general practices and
definitely belong to the category of ritual. When questioned regarding social changes most
Temple workers and presidencies will respond that no major changes have been made to the
ritual. This denies fundamental changes but is understandable since most have to do with
focusing on the masonic characteristics of the ceremony. Both of which have a history of rituals
involving oaths of secrecy by their participation. (van Beek, 2009, Evenson 2017, and Rich and
Merchant 2003). And in regard to the evolution of their clothing hold many similarities.
The majority of mason aprons being restored for display for the Lady Lever Art Gallery
were made pre-1815 when the Book of constitutions standardized the organization's regalia.
(Lord 1996) By the late 18th century 1770-80s, silk rather than lambskin had become more
common with a variety of designs and methods for construction including printed, embroidered,
and painted designs. By 1815 these designs were standardized with aprons being made solely
of white lambskin of a specified size, the edgings, linings, decorations, and symbols of office
were specified and patterned. (Lord 1996).
Many of the prominent early leaders of the Mormon Church were Masons of various
degrees, Notably Joseph Smith, and Sidney Rigdon who were made Masons the same day.
William Clayton, John A Forgeus, Thomas Bullock and Hosea Stout. (Winslow 2014 and
Bowman 2009).
On the 4th of May in 1842 what is now known as the Endowment was first performed. It
took place in the upper story of the Nauvoo store and was used just the day prior to make
Joseph Smith a Master Mason. This included the washings, anointings, endowments and
communication of the keys pertaining to both the Aaronic and Melchizedek Priesthood set forth
by Adam and Eve. (Buerger 2001).

For Mormons who have received their “endowments” the clothing in which they are
buried includes several items known as burial or temple robes, including the garments, whites,
and ceremonial items including the apron, robe, sash, cap, and veil. (Morrill 2010). These
garments draw heavily from scripture and claim to be restored through modern revelation. The
girdle of skin worn by the Lamanites to cover their nakedness in Alma 3, Alma 43:20, 3 Nephi
4:7, and Enos 1:20. And others from Genesis 3:21, Exodus 28:1-43, Psalms 132:9, and Isaiah
52:1 and more. Some participants liken this veil like unto a halo in the burial of their family
members. (Morrill 2010).
In summary, clothing is not a singular, static, put together thing. Neither are they fixed or
lifeless. Rather it is dynamic and an accomplishment of beauty made up of various components.
It holds within itself the ability to transform one and their relationships with those around them.
We cannot touch something without affecting the object, hence it remembers our very being.
(Stanes 2019).
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