Storytime Tapestry Newsletter

The newsletter devoted to spreading love and cultural awareness throughout the world.

Fascinating Facts And Tantalizing Trivia

A Hartson Dowd Column

Oct 10, 2006

Multi-Faith Festivals during the latter part of October, 2006

In the United States October 12^th is called Columbus Day and it is observed on the second Monday in October.  Fifth Avenue in New York City is the setting for a huge parade, now a tradition.

In Latin American countries this day is Dia de la Raza, Day of the Race. 

Here, in Canada, Dia de la Raza is a time to enjoy a dinner-dance, parties and cultural programs.

October 15 –The Festival of Sukkot is described in Leviticus 23:33-36, 39-42: From this we learn: The Festival (Chag) of Sukkot begins on Tishri 15, the fifth day after Yom Kippur.  Sukkot lasts for seven days.

The first day is a "Sabbath-like" day, a sacred occasion of complete rest.

An extra eighth day is also added, also a "Sabbath-like" day, a sacred occasion of complete rest.  Branches of the myrtle, palm, and willow trees are used to "rejoice before God".  We are to live in Sukkot - "booths" - for the entire seven days.

Like other biblical festivals, Sukkot has both historical and agricultural roots. Historically, Sukkot commemorates the wanderings of the Israelites, which began with the exodus from Egypt (Passover) and continues with the giving of the Torah at Sinai (Shavuot) and ends with the wandering in the desert for the full 40 years. During this time the children of Israel lived in temporary shelters or Sukkot. There is a debate in the Talmud (Sanhedrin 110b) between Rabbi Eliezer and Rabbi Akiva over what the Sukkah actually represents. Rabbi Akiva accepts the explanation in Leviticus 23:43 at face value: the Sukkot are the temporary, portable dwellings that the Israelites lived in when they wandered in the wilderness. However, Rabbi Eliezer argues that the Sukkot represent the "Clouds of Glory" which surrounded the Israelites in their wanderings, guiding and protecting them. Either way, the Sukkah connects us to the wilderness experience, when we leave the safety and security of our permanent homes and put ourselves under the direct

protection of God.

Sukkot is also a major agricultural festival, the third of the shalosh regalim, or three pilgrimage holidays (Passover, Shavuot and Sukkot) when, in ancient times, Jews went up to Jerusalem to celebrate and offer sacrifices. Sukkot has four names. The name Sukkot of course refers to the booths of the Israelites. It is also referred to as Chag Ha-Asif, the "Festival of Ingathering". "You shall celebrate the festival of ingathering, at the end of the year, when you gather in your labors out of the field." (Exodus 23:16)

This festival is also referred to Simkhatein as Zeman, the "Season of our Rejoicing". In rejoicing on Sukkot, there is a universal theme. Ultimately, when God brings peace to the earth, it will be for all. In the days when the Temple stood, the Sukkot offerings included seventy oxen, corresponding to the seventy nations, accompanied by a prayer for peace and harmony among all the nations of the world.

Lastly, Sukkot is also referred to as He-Chag - "the Festival" (Kings 12:32). When the farmers of Israel were done harvesting, their storehouses were full and they had the first opportunity in the year for a break. With that stability, they had a right to rejoice. Also, Sukkot is the beginning of the rainy season in the Land of Israel. For an agriculturally-based economy, proper rain in season was of ultimate importance. It was a sign of God's favour. Offering were made to invoke God's favour and so rain would be provided. Today, Sukkot is the time when the prayer for rain is introduced in to the liturgy.

The first day of Sukkot is a "sacred occasion" - a day observed like Shabbat. No work is permitted. Work is permitted on the remaining days. These intermediate days on which work is permitted are referred to as Chol Ha-Moed Sukkot. Outside of Israel, traditional communities extend the first day to two days, both observed like Shabbat.

There are three primary mitzvot for the observance of Sukkot:
1) Dwelling in the Sukkah (see below)
2) The Arbah Minim - the "Four Species"
3) Rejoicing (Hopefully, this part is self explanatory!)

October sees a special celebration in the Buddhist faith as well.  Founder’s Day on October 16^th commemorates the formal introduction of Buddhism into Canada in 1905 and the first assembly of Buddhists in Toronto in 1980.

The 20^th of October finds Friends of the Baha’I faith celebrate the anniversary of the birth of Bab herald of the new age for Baha’is.

The Bab, the Exalted One.

Is the Morn of Truth,

The splendour of Whose light

Shineth throughout all regions.

He is also the Harbinger of

The Most Great Light.

                                                                                        ……. Abdu’l-Baha

There are a number of Hindu festivals that celebrate the victory of good and evil.  Navarati, meaning nine nights, is the longest Hindu festival.

In Eastern India the festival is known as Durga Puja, honouring the goddess Durga, the personification of energy.  Durga has nine incarnations, so Hindus pray to her in nine different forms in order to receive her full power.

          In the states of southern India, the festival is known as Navaratri, and herein the goddesses Lakshmi and Sarasvati are worshipped.  Lakshmi is associated with wealth and good luck while Sarasvati is linked to fertility, wisdom and education.

          In Nepal the festival is known as Dasain, and Buddhists join in the celebration with special events held in the Buddhist shrines.  On the first day of the festival a kalash (water jug) is filled with holy water, and barley seeds are planted in a dish of cow dung.  During the festival the seeds are sprinkled with the water and special prayers are said in front of the water until Dussehra (the tenth day after Navarati) starts.  Children receive blessings from their elders, and to symbolize this each child is given a red tika (dot) on the forehead and a new shoot of barley.

          In Canada the nine-day festival is often shortened to three days, starting on the seventh day of the new moon.  There is a feast and, as in Holi, people visit from house to house, sharing sweets at each place they visit.

`Dussehra, the tenth night celebrates the victory of Lord Rama over Ravana.  The story is told in the epic poem “Ramayana.”  Lord Rama woos and wines the beautiful Sita, whom he marries.  She is carried off by the evil ten-headed Ravana, demon king of Lanka.  Rama slays Ravana and the forces of good prevail over evil.

          In Canadian temples it is customary to read the Ramayana in twenty-four hours.  After its completion everyone joins in the celebration by eating sweets and watching fireworks.

A summary prepared by Equity & Human Rights Services

When an individual’s religious beliefs conflict with a requirement, qualification or practice, the Code imposes a duty to accommodate.  That duty is based on the needs of the group of which the person making the request is a member.  As such, you must look to the accepted religious practices and observances that are part of a given religion or creed.  However, personal religious beliefs, practices or observances are protected by the Code even if they are not essential elements of the creed, provided they are sincerely held.

The duty to accommodate is limited to the steps that may be required to accommodate, short of undue hardship.  The factors to consider when determining undue hardship are cost, health and/or safety requirements.  The concept of undue hardship is a relative one, determined by the number of people making the request, the cost of the request and the size of the institution. The burden for proving undue hardship lies with the person responsible for the accommodation.  Note that, in the opinion of the Ontario Human Rights Commission (“the Commission”), administrative inconvenience will not constitute undue hardship. 

To view the Canadian Commission’s policy on Creed and the Accommodation of Religious Observances, please contact Equity & Human Rights Services or visit the following website: 

www.ohrc.on.ca/english/publications/creed-religion-policy.shtml

Hartson Sager Dowd

hsdowd@telus.net