KIM LAWTON, correspondent: Ten-time Grammy-award winning artist Bobby McFerrin believes music has a transcendent spiritual power.

BOBBY MCFERRIN: It elicits so many emotions. Have you ever listened to a piece of music and for some reason that you don’t, you just can’t understand, you simply burst into tears? Music has a way of communicating in a way that language does not. It can go past language.

LAWTON: In his concerts, the genre-blending artist is known for his unique style of wordless improvisations, using his voice and his body as accompanying instruments.

MCFERRIN: I’m not so much into people being wowed over my technique or what I can do, stuff like that. That’s just a vehicle for me. That’s just a vehicle for my spirit.

LAWTON: McFerrin says his Christian faith permeates everything he does. But it’s particularly evident in his new album, “spirityouall,” which includes his interpretation of classic African-American spirituals and several devotional songs that he wrote. The project honors the legacy of his father, Robert McFerrin, Sr., the first African American to sing a title role at the Metropolitan Opera. The senior McFerrin also released an album of spirituals, Deep River, in 1957.

MCFERRIN: I never heard my father pray. I know that he got on his knees many times before he went to bed at night and prayed, but I always heard him pray whenever he sang these spirituals.

LAWTON: McFerrin says songs like “Every Time I Feel the Spirit” still resonate today.

MCFERRIN: I certainly try to pray them as I’m singing them. That’s important. And the hope is that when people hear these pieces that they’ll carry them home with them and then they’ll inspire them to begin a spiritual journey or to continue on it.

LAWTON: McFerrin, whose grandfather was a Baptist minister, grew up in the Episcopal Church.

MCFERRIN: When I was 16, I wanted to become a monk.

LAWTON: A Catholic monk?

MCFERRIN: An Anglican monk. Anglican Church, Episcopal Church. I was very attracted to the life of quiet, structure.

LAWTON: He says he gave up on the idea in his early 20s when he realized he was meant to be a singer, but the religious impulses remain.

MCFERRIN: I’m still a very quiet guy, and I love the Scriptures. I still read the Bible through, you know, over and over and over again. Because you always find things there, you know, that you hadn’t seen before. I could read the same verse 1,000 times, but the 1,001st time I read it I’ll find something in it that I hadn’t seen before.

LAWTON: McFerrin says when he’s not traveling, he attends an Episcopal church. But he doesn’t like narrow labels.

MCFERRIN: I don’t really think of myself as a religious person per se, but more a spiritual person who follows Christ, who follows Jesus as my spiritual master.

LAWTON: The 63-year-old musician is perhaps best known for his 1988 acappella hit, “Don’t Worry, Be Happy.” In subsequent years, he has conducted classical orchestras and released albums featuring styles from across the musical spectrum. He frequently works with young people, trying to help them see the power of music as well. It’s a lesson he says he learned at an early age.

MCFERRIN: My mother knew all about this when I was very young. She knew how music was a healing balm, because whenever I was sick she’d give me two things, she’d give me medicine for my aches and pains and she’d give me music for my spirit. There have been times when I’ve walked on stage ill, not thinking that I could actually go on and do my performance, and 90 minutes later walk off-stage well. Music does have incredible power to rearrange your insides, rearrange your thoughts, heal your body.

LAWTON: McFerrin says he sees the spiritual all around him.

MCFERRIN: Just being is a religious experience. It’s a spiritual experience. Just being is holy.

LAWTON: McFerrin’s favorite book in the Bible is the Psalms. Several years ago, he wrote a song based on Psalm 23, but in his version, the love of God takes on a feminine form. The song has been adopted by choirs across the country, including this one called “Singing Quaker Women Plus Other Faithful Friends.” McFerrin says the song was inspired after he and his choir were rehearsing in a church and began discussing the many male images in the Bible.

MCFERRIN: It just seemed to make sense. People forget, you know: a father’s love and then there’s a mother’s love, which complements the father’s love and they fit together, you know, nicely. So that’s why I wrote it.

LAWTON: The new album has a song he wrote based on Psalm 25:15. “spirityouall” also includes another feminine reference to God. In his concerts, such as this one at St. Louis’s Sheldon Concert Hall, McFerrin always encourages the audience to sing along, often pulling people up on the stage to join him.

MCFERRIN: I like to think that regardless of how you come into the concert hall at the beginning you’ll leave differently. You know, I think that’s part of my job description as an artist is moving people to make important changes in their lives.

LAWTON: Another part of his job description, he says, is moving people to joy.

MCFERRIN: If there’s any one thing I want it’s for people to feel that sense of joy, the joy that I feel just being able to sing and getting a roomful of strangers to sing together—what a joyful experience that is for me. I love it.

LAWTON: McFerrin says he believes God speaks through his music. But he says that doesn’t make him unique.

MCFERRIN: God doesn’t speak through me and not through you for some reason. He speaks to everyone, and we in turn can open up our mouths, or open up our hands, or our minds or whatever, our professions, and let God speak through us to other people. My father used to say, “The Lord has entrusted me with a talent. It’s not my gift. The Lord has entrusted me with a talent,” and I absolutely feel that way, that He’s given me this gift to share with other people to uplift hearts.

LAWTON: He says while his new album comes out of his Christian faith, he hopes those of other faiths, and no faiths, will indeed be uplifted by its spirit.

I’m Kim Lawton in St. Louis.

LUCKY SEVERSON, correspondent: There’s a struggle going on inside Thailand. It’s between two powerful influences. One side can be found in places like this; the other in crowded spaces like this. For now it seems that one side is falling behind.

This is Professor John Butt, senior advisor to the Institute of Religion at Payap University in Chiang Mai.

PROF. JOHN BUTT: It’s a real clash with modernity, with social change, and it’s been very intense. The changes that took place in America and in Europe have been extended over a couple of centuries; here it’s been a couple of decades.

SEVERSON: This is a country where almost 95 percent of the population is Buddhist, where the constitution mandates that the king be a Buddhist, and where there are temples almost everywhere.

PROF. BUTT: I think probably this is one of the central if not the central Buddhist country in the world.

SEVERSON: It’s a country that has recently seen a remarkable rise in economic prosperity. There was a time not that long ago when it would have been difficult to find a mall, let alone one so crowded. The roads would have been clogged with motor scooters, and the fancy cars belonged only to diplomats and the very rich. Not anymore. The Thais have embraced consumerism with gusto.

This is An Jang Sang, professor emeritus at Chiang Mai University.

AN JANG SANG: Some of them may be interested in materialism, consumerism, but deep down in their heart they are still Buddhists.

SEVERSON: But he agrees they’re not going to the temples, also known as wats, as much as they once did.

PROF. BUTT: In the past the wat was not just the religious center, it was the life center of the village community. The social life took place there, counseling, respect, authority for the monks. That’s, I think, decreased tremendously.

SEVERSON: And not as many are going to the Buddha to offer their prayerful good wishes for all living things. Some are giving more in donations, but Phra Boonchuey, the assistant abbot at this large temple, says too many are just donating to buy good karma.

PHRA BOONCHUEY: Because now they are coming to the temple just only to offer the offering in order to please, you know, their life for their own benefit.

SEVERSON: Phra BoonChuey is on a mission to get Thai Buddhism back on track.

PHRA BOONCHUEY: And so we have to do many things, you know, to bring people, you know, back to the religion.

SEVERSON: That would include bringing back the monks themselves who have been disappearing. In the past, almost every young man would become a monk, leading a monastic life, some for a few months, some for a lifetime. But in the last 30 years it is estimated that the number of monks has fallen by more than half. Mr. Vinai, our tuk-tuk driver, served as a monk for over a year as a young man.

(to Mr. Vinai): Did you like being a monk?

MR. VINAI: Yes. Yes.

SEVERSON: Do you think every young man should be a monk?

MR. VINAI: No, no.

SEVERSON: He says not every young man should be a monk because some care more about shopping.

(to Mr. Vinai): How many boys do you have?

MR. VINAI: I have two.

SEVERSON: Were they monks?

MR. VINAI: Yes.

SEVERSON: His last boy served only 15 days.

It’s about 5:30 in the morning, and the first monks are showing up to collect alms, their food for the whole day. Sometimes there’s only one meal a day, often followed by some sort of community service, and then there are the hours of chanting, study, and meditation. It’s not an easy life. Professor Butt says he once asked the young men in his class how many had been ordained.

PROF. BUTT: If I had asked that question a hundred years ago, I would have gotten close to a 100 percent yes, that they had ordained as a novice, maybe a short period of time, but they had done so. I went five years before I got one positive response, who had ordained.

SEVERSON: One reason for that might be the Thais have been practicing family planning, and if there is only one boy in the family, and the choice is school, making money, or ordination…

PRHA BOONCHUEY: You may not want him to be a novice or to get ordination.

SEVERSON: A big factor is that in the past many boys became monks to get a free education at the temple. Now Thailand offers 12 years of free public education and far more are attending secular schools. Scandals have also contributed to the diminishing numbers of monks, scandals revealed by social media. Pictures of monks at parties with women, drinking alcohol, watching porn, driving expensive fancy cars. Things monks are not supposed to be doing.

MR. VINAI: Not whiskey, not beer.

SEVERSON: Cigarettes, no cigarettes?

MR. VINAI: Nah, no.

SEVERSON: No women?

MR. VINAI: No women.

SEVERSON: No partying?

MR. VINAI: Yeah, no party.

SEVERSON: It’s not that there has been an epidemic of scandalous behavior, but what there is seems to find its way into the media. Justin McDaniel, the chairman of the department of religious studies at the University of Pennsylvania, was once a monk himself in Thailand.

JUSTIN MCDANIEL: It has a big impact in the press. I think it also has a big impact that if somebody was on the fence about being a monk or nun, that this is kind of relatively a legitimate excuse you could give to your mom for not doing it: well, look at the way monks act.

SEVERSON: Professor McDaniel argues that Thai Buddhism itself is not in decline, that it is gaining considerable traction in the Western world, and that the Thai people themselves are debating it more, which he says is a good thing. He skeptical that there really is a crisis.

MCDANIEL: I’ve never heard any professional religious person, rabbi, monk, priest, imam ever say everything is fine. You know, it’s always we’re in a state of crisis, and we’re in a state of crisis so you should be coming more, and you should be giving more money, you should be becoming a monk or you should be reading more books.

SEVERSON: He would find some disagreement here in Chiang Mai. Phra Boonchuey, for instance, thinks monks need to be taught more critical thinking instead of just memorization, and that the benefits of meditation need to be emphasized more. He wants Buddhists to get back to their basic precepts, such as abstaining from killing, stealing, sexual misconduct, lying, and drinking alcohol. He would also counsel them to consume only what they need and to avoid the trappings of materialism.

PHRA BOONCHUEY: Think before [you] consume.

SEVERSON: There is a branch of Buddhism that’s flourishing. It’s called Dhammakaya. One way to explain Dhammakaya is that it is to Buddhism what the prosperity gospel is to Christianity. In other words the traditional value of selflessness has been replaced with “bigger is better.” The more you give, the more you get. Professor Butt says in some ways consumerism is becoming a religion of its own.

PROF. BUTT: This is the most pervasive and maybe becoming deeply rooted and growing the fastest of any religion in Thailand, and it’s consumerism. This is the way that one identifies one’s life, by what you own. The old thing was “I think, therefore I am.” Now it’s “I buy, therefore I am.”

MCDANIEL: I don’t see consumerism as somehow a-religious. And I don’t see modernity as somehow a-religious. I think that there’s many ways of being religious. I think when we say that consumerism or modernity is somehow a sign of secularism, I think that’s a very particular way of looking at religion.

PROF. BUTT: We’re living in a new world, and religion is a response to life, to what it means to be human, and when that changes, as I said earlier, religion has to change too or it dies. It’s put in a museum.

SEVERSON: No one is suggesting Thai Buddhism is heading for a museum, but many agree that it might need some new packaging.

For Religion & Ethics NewsWeekly, I’m Lucky Severson in Chiang Mai, Thailand.

DEBORAH POTTER, correspondent: The Boy Scouts of America has long argued that homosexuality is incompatible with its basic principles. As a private organization, its right to exclude gays was upheld by the Supreme Court a decade ago. But the issue has remained divisive.

Pascal Tessier, for one, hopes the scouts will lift the ban.

PASCAL TESSIER: I’ve had wonderful experiences with all the other boys and learning all my life skills and becoming a leader and all that.

POTTER: Pascal is now 16 and just a few steps away from becoming an Eagle Scout, the highest rank in scouting. He’s also openly gay.

TESSIER: Right now I’m on the line. I could get a letter any day saying I’m not part of scouts anymore. I’m kicked out. I would…that’s it, that’s the end of it. That’s the end of ten years of scouting.

POTTER: The policy change proposed by the Boy Scouts of America would affect more than two-and-a-half million boys. Most of them—70 percent—belong to troops that are sponsored by religious organizations. And the reaction from faith-based groups has been mixed. The Mormon Church, the largest single sponsor of scout groups, is on record as saying that homosexual acts are sinful. But it surprised many by giving its blessing to the Boy Scouts’ proposal just weeks before the vote. United Methodist churches, like Metropolitan Memorial in Washington, DC, supported the change from the start. Senior Pastor Charles Parker is a former scout and father of a seven-year-old boy.

CHARLES PARKER (Senior Pastor, Metropolitan Memorial United Methodist Church): I think the scouts are actually wrestling with the same thing the church is wrestling with in terms of an erosion of membership over the years, and if they really want to communicate to a new generation of folks, my son is not going to understand bigotry towards homosexuals and wouldn’t be part of a group that was bigoted. So if we want a new generation of scouts, we’ve got to do this.

POTTER: Opponents of the proposal to accept gay scouts say it flies in the face of a basic tenet of scouting: the oath boys take to be “morally straight.”

Boy Scouts reciting oath: “To keep myself physically strong, mentally awake and morally straight.“

Family Research Council video: “Over 100 million boys have taken the scouts’ oath.”

POTTER: The Christian conservative group Family Research Council produced a national webcast to rally the opposition.

CHRISTIAN SACRA (Eagle Scout) (from “Stand With the Scouts” video): Changing the scout policy on homosexuality really brings up concerns of making sure the scouts live by the scout oath and law, when really we’re supporting an idea that goes against it.

PASTOR ROBERT HALL (Calvary Chapel Rio Rancho, NM) (from “Stand With the Scouts” video): The problem is that we as churches are setting a moral code in people’s lives, as we’re the conscience of the nation. And we have all our scout volunteers sign our statement of faith. And it’s within that environment we’re all in agreement of what we believe, that we’re training our boys and teaching them to honor God and to be, as you say, “morally straight.” And that would be incompatible with this change in scouting. We could not continue our relationship with them.

POTTER: To Pascal Tessier, the concerns makes no sense.

TESSIER: Sexuality does not have a place in scouts. It’s about having good morals and be able to be a good person. So I think that bringing sexuality into it doesn’t have any effect. Your sexuality doesn’t affect your morals.

POTTER: And some supporters of admitting gay scouts say the policy change doesn’t go far enough. The Boy Scouts have drawn the line at 18, still refusing to accept gay adults as scout leaders.

PARKER: I think the issue of trying to intellectually justify that being gay and being a scout is fine, but being gay and being a leader is not fine is an odd one, because on some level you’re training scouts to be leaders, and so if you’re training gay scouts to be presumably gay leaders, but then you don’t want gay leaders in the scouts, that’s sort of an odd message to send.

POTTER: Some troops undoubtedly will leave the Boy Scouts of America if the new policy is approved. But the organization faces a possible economic backlash if it retains the ban. Measures are under review in several states to withhold funding or tax breaks from the scouts unless the ban is lifted.

For Religion & Ethics NewsWeekly, I’m Deborah Potter in Washington.

Boy Scouts reciting Scout Benediction: “May the great Scout Master of all great scouts be with us until we meet again.”

LUCKY SEVERSON, correspondent: Head Start kids, three and four years old in Baltimore. They’re singing now, but will they be singing when the much-ballyhooed sequestration fully kicks in? Come July this particular Head Start program will lose over 100 thousand dollars in government funding.

ERIC STEGMAN: It’s an enormous setback and I think a lot of what we’re seeing now is that sequestration is real.

SEVERSON: Eric Stegman is an analyst for the Center For American Progress and an expert on sequestration and poverty.

STEGMAN: You’ve got so many different cuts hitting families from so many different directions it’s going to be really hard for families to stay on their feet especially if they have trouble finding employment and other things they need to do to support their family.

SEVERSON: The sequestration is the law approved by Congress and the president to cut 85 billion dollars out of federal spending. The cuts will affect only discretionary spending, like defense, government agencies and a lot of programs that will impact low income families in particular. It’s the cities that will bear the brunt of the cuts and few big cities will be harder hit than Baltimore, Maryland.

MAYOR STEPHANIE ROLLINS BLAKE: All of the things that are put in place to hold up the families are, you know, slowly one by one being pulled out.

SEVERSON: This is Baltimore Mayor Stephanie Rollins Blake.

MAYOR BLAKE: Every time we talk about a cut you’re talking about many people who don’t have an expensive lobby that is in Washington, DC. It’s an economic justice issue, a social justice issue, this is about what’s right for our country, and that we are a country that doesn’t just pretend to care about the vulnerable but that actually cares enough to do what’s right.

SEVERSON: Baltimore is by no means the poorest big city in the U.S. but it’s poorer than many. Bill McCarthy is the Executive Director of Catholic Charities in Maryland.

BILL McCARTHY: If you think about the city of Baltimore, 20 percent of our city lives in poverty. One of every four children in our city lives in poverty. We have an unemployment rate of about 11 percent. And if you go to segments of our city like West Baltimore the unemployment rate is 60 percent.

SEVERSON: There are a number of churches trying to help the poor in Maryland, but by far the largest aid organization is Catholic Charities with over 2000 employees and 15,000 volunteers like these working here at Our Daily Bread pantry that will serve over 300,000 meals this year. When paychecks run out, the line is a block long.

MAYOR BLAKE: Many of these people are the working poor. I mean coming out of the great recession has been tremendously difficult because you have people who had once been employed and many of those people found themselves out, you know trying to figure out what to do.

STEGMAN: Throughout the year, the average recipient of long term unemployment insurance is going to see their checks cut through the year by about $450 dollars and when you’re already living on very little and trying to find a job, you do end up going to the food banks and other places to get assistance.

McCARTHY: There’s a story behind every number, there’s a face behind every number. I see those faces everyday.

SEVERSON: The number of people in Baltimore waiting for public housing, which faces huge cuts, is already 35,000. Education for poor and disadvantaged kids will be cut several billion. Funding for public safety is on the chopping block.

MAYOR BLAKE: That would be devastating, you know, as we are finding the resources to become a safer city. We need more resources not less.

SEVERSON: Nationwide over 600,000 women and children will be cut from the special supplemental nutrition program. These are only a few of the hits on the poor. Cuts also for Meals on Wheels.

STEGMAN: For most of the recipients, this is the only food that they get. And I think another thing that people don’t understand is that Meals on Wheels is a program for very hungry low income seniors and people with disabilities.

SEVERSON: For people like Michelle Rositzky sequestration is like a train barreling down the track straight at her.

MICHELLE ROSITZKY: Ever since we heard about it, it’s been weighing on our mind and worried about it every single day, wake up and find out one day we won’t be able to bring our kids to Head Start and we have to worry about everything else.

SEVERSON: Each day she picks up her little girl Natalie from Head Start about 2 in the afternoon which allows both Michelle and her husband to work. Without Head Start, she would have to stay home. Funding for day care help for low income moms is also targeted.

ROSITZKY: Our bills are pretty big as everyone’s bills are. We won’t be able to pay our electric bill, we won’t be able to pay our water bill. It will be hard to make sure we have food in the house for the kids, and with four kids you know, it’s a lot.

MARY GUNNING: In the morning, when the children, some of the children when they come in, they’re very hungry. They will eat several bowls of cereal. I mean for a three-year old that’s fairly unusual. I mean they depend on us for the food.

SEVERSON: Mary Gunning is the director of St. Jerome’s Head Start program where Michelle brings Natalie. She’s already reduced her staff hours and other programs to meet the sequestration cuts.

GUNNING: I don’t think people understand already that, you know, you talk about being down to the bone, well we are, whatever is inside the marrow, that’s where we are. I mean we have made massive cuts in our program already while trying to still be able to retain services for families and children.

SEVERSON: Studies have shown that a greater percentage of kids who go through Head Start go on to college.

MAYOR BLAKE: The cuts that we’re making to the most vulnerable will have long term personal impact but they’ll have extremely long term economic impact if we don’t insure that someone graduates from high school then we should start to prepare for the likelihood of them being in the justice system and that’s far more expensive.

SEVERSON: When sequestration first became law, the intent was it could not be tampered with. That changed when air traffic controllers were forced to take a day off and there were flight delays, passenger complaints and Congress was just about to board airplanes to go home for recess. Suddenly, in a rare display of bipartisanship, Congress fixed the delays.

STEGMAN: It really says something about Congress’s priorities and I think a lot of struggling families in the country are asking Congress where are they in their priorities. Because air travelers are important but struggling families across the country are every bit as important.

MAYOR BLAKE: It seems almost trivial you know that that would rise to the level of requiring an emergency session while families in need, it seems like their voices go unheard.

McCARTHY: Our budget is a moral document, it sets those priorities in terms of what we value as a society as necessary and important. Whether it’s a project in the Defense Department or putting our airline traffic controllers back to work at the same schedule without considering the poor and those that are marginalized is frankly immoral and very concerning.

SEVERSON: Congress is now considering the possibility of tinkering with the defense budget so the sequestration won’t hurt critical Pentagon programs. There has been very little debate about easing the cuts on programs that are critical to the poor.

For Religion & Ethics NewsWeekly, I’m Lucky Severson in Baltimore.

BOB ABERNETHY: This commencement season, when graduates are encouraged to go out and change the world, we have a Belief and Practice segment on a man with a new graduate degree who wants to do nothing less than change the political climate of Washington, D.C. He is Mike McCurry, an old Washington hand, and we caught up with him last Monday as the Washington National Cathedral opened its doors for the commencement ceremony of the Wesley Theological Seminary.

Choir singing: “The glories of my God and King, the triumphs of his grace.”

ABERNETHY: Mike McCurry is a United Methodist who was press secretary for President Clinton at the White House in the 1990s. Later, he worked in public relations and also served on the board of the Wesley Theological Seminary.It was then that he decided to get a graduate degree, a Master of Arts, and try to change the way Washington works.

Commencement Ceremony Announcer: Michael D. McCurry, with honors.

MIKE McCURRY: i think the single biggest missing ingredient in our political system right now are real relationships of trust, you know, human relationships where people really think about and care about each other. And that’s right where the church has to be. To me, that’s what the church is about.

I’m a guy who comes out of the world of political communications and how we express things in the media. I think we have got to tone it down a lot.

I want to be very clear. We’re not talking about taking church dogma and putting that front and center in the way we do policy-making. We’re not saying there ought to be a theocracy here. But I think there are ways in which people who are guided by the spirit, and who have a deep respect and love for God, treat each other a little bit differently.

Part of the study of scripture is that business about loving your neighbor as yourself. Well, there’s not a whole lot of that kind of love in Washington. But we are a community, and I think there are ways and with various faith traditions—Christianity, obviously, in my case, but others as well can bring us to a point where there’s a little more spiritual bonding that can happen in this town.

ABERNETHY: I asked him whether he could imagine that happening in Congress.

McCURRY: It’s hard sometimes, you know, it would require a lot of prayer, probably.

ABERNETHY: Later, McCurry acknowledged his sense of mission.

McCURRY: I wanted to take courses at the seminary, first and frankly, out of intellectual curiosity. But the more I did it, the more I felt some sense of call, that God was putting on me a challenge to see if I could do something about this broken world of politics that I’ve worked in for so long, to do something to create a little more civil discourse in this country.

ABERNETHY: And that’s what you’re going to do?

McCURRY: That’s what I’m going to use my degree to do.

SURINDER SINGH (Sikh Foundation of Virginia): Today we arranged a turban showdown. The idea behind it was to let the parents see their children in the turbans and, you know, how glorious they look, how eventually beautiful they become when they tie the turban on their head.

Sometimes parents don’t know how to tie the turban on their children and, you know, they seek help from outside, so we’ve tried to bring the opportunity to them, that bring your children, we’ll dress them up, and they’ll walk on the runway and then you will see them, you know, with the turbans and you will get their pictures clicked.

Traditionally speaking in India it used to be a kind of part of the life that when a father died the son took his place wherever he was in the life and then the turban was given to him as a part of responsibility that now you’re carrying the responsibility on your head. Similarly when gurus gave the guruship to the next guru, the next teacher, they also gifted a turban with it.

The Guru’s teachings were that being as natural as possible, as, as we are born. Religiously we’re never supposed to cut our hair on any part of the body,

It’s basically a lengthy, very soft cloth which becomes a turban and we kind of wrap it up a little bit in the beginning to make it more neater and then we start tying it one step at a time, it’s like one layer at a time. It’s a stretch cloth so it just kind of keeps it easy to tie it up neatly. Because our idea is that when you’re carrying something on your head it has to look good, it has to be clean, it has to be inspiring others.

Women have not been participating that much, for a century or so I would say. They used to but it’s kind of becoming a less of a fashion and we’re trying to bring that back. We’re trying to encourage them as well to tie the turban just like men do all the time where they go.

We’re not restricted in any color, that you cannot tie this color or you cannot tie this color on this occasion or something but again, colors do have significance. For example, white color is considered more like peaceful, you know, so when there’s a death in the family or you go for a death ceremony we try to tie lighter colors, not bright, vibrant colors, but again, on the opposite, too, when we go to weddings and all we try to tie, you know, the more vibrant bright red colors.

We did have many situations in the schools where they were being bullied around for even tying the small, like the patka type, they do the small cloth they warp their head with nowadays when they go to school, but any type of turban or any type of head gear basically I would say they were being bullied for and we have talked to the school administrations, we have gone for to, you know, take our part, that okay, how we can educate these people? We can bring them out of that ignorance that this is a part of our religion.

The pride I carry when I tie it on my head in the morning and I, you know, have to walk outside. I’m carrying myself like a king. I’m walking out of my door like I’ve some responsibility on my head today and I’m going somewhere to do something better with my life and that courage is, you know, that inspiration comes from my turban.

It’s a mark of pride for us to carry the turban with us and it’s a mark of respect, it’s a mark of responsibility, so you want to see your child growing up and, you know, taking that responsibility.

LUCKY SEVERSON: They live conspicuously pious lives in a secular world, especially in enclaves and suburbs of New York. Ultra Orthodox Hasidic Jews observe the strict rules of the Torah, the first five books of the Hebrew Bible, and its 613 commandments.

Their structured lifestyle seems to work for the majority. But, for some, the lack of choices is too rigid, so they choose to leave, even though doing so can be very painful. Hasidic groups remain some of the most insular religious sects in the U.S. Sol Feuerwerker knows, he was one of them.

SOL FEUERWERKER: I think that’s what surprises most people, you know, most outsiders, is that how can something this insular be happening right here in the middle of New York City. You know, as I’ve moved farther away from it, it kind of shocks me too actually.

CHANI GETTER: When I tell people that I grew up 30 miles north of New York, that I went into the city and I had never seen a movie before I was in my 20s, they think I’m insane.

SEVERSON: Chani Getter grew up, married and had three children before she broke away from her Hasidic community. Those who leave Hasidism paint a picture of a very puritanical and sheltered way of life.

GETTER: When I left, I moved into my own apartment and I started driving, and as a woman who was driving, my parents disowned me. In our sect, women did not drive. And so, for eight years, they didn’t talk to me.

SEVERSON: In Hebrew, the word Hasidim translates to mean the “pious ones.” They are defined by their devotion to a hereditary leader known as the “Rebbe”, by their distinctive clothing and Yiddish language. Professor Samuel Heilman is a Jewish scholar at Queens College.

PROFESSOR SAMUEL HEILMAN: They have everything that makes up a culture, social norms, language, a career pattern in life. Even the ones who leave say that there are aspects of their lives that they left behind that they miss. To go to a Hasidic gathering and to sing the songs and to dance in the circle and to be enfolded into the community, and to hear your voice in a chorus of other voices. This is a tremendously exciting experience and when you leave and you’re all alone, all alone in the city…

SEVERSON: Professor Heilman says there are as many as 350 thousand Hasidic Orthodox in the U.S. and Canada, and an even larger population in Israel. And the numbers are increasing fast, he says, because Hasidism strongly encourages very large families.

PROFESSOR HEILMAN: They don’t believe in birth control. They believe that the commandment of “be fruitful and multiply” is incumbent upon all Jewish people and they practice it. Not only do they have large families but they are the poorest of all Jews because they don’t go to college, so they lack often some of the skills that are necessary for high income. They are all literate in Jewish education, but their secular education is limited. That is not to say there are not some who are successful…in the diamond business, electronics business, in trading on Wall Street.

SEVERSON: Relatively few leave, in professor Heilman’s view, because they’ve been taught to shun the secular world.

PROFESSOR HEILMAN: They’ve been told that the world outside their own is demonic, corrosive, dangerous, they wouldn’t want to be part of it, that they live a superior kind of life.

GETTER: One of the things that they teach you is that we get to choose what we allow our eyes to see. We get to choose what we allow our ears to hear. And so when you go into the city, you make a conscious choice not to allow your eyes to see.

FEUERWERKER: There’s this whole, like belief or narrative in the community that if you, if you try to break away or change you will fail and you won’t be happy and you’ll just end up on drugs.

SEVERSON: Lani Santo is the Executive Director of a non-profit group called Footsteps, founded in 2003, not to proselytize but to provide counsel and support to those who want to explore life outside the confines of the world in which they were raised. They’ve assisted over 700 altogether so far, a majority are young men.

FOOTSTEPS GROUP DISCUSSION: “I mean my mother still hasn’t called me. My mother hasn’t spoken to me this whole time.”

LANI SANTO: We are seeing a lot more, just in this year alone, we’ve seen a 60% increase in our membership and in new people coming to us, and that’s compared to a 35% increase that we’ve been on for the last few years.

SEVERSON: In the past, it was easier to shelter those in ultra religious communities from the outside world. Television, magazines, radio, even libraries were off limits. Then along came the internet.

PROFESSOR HEILMAN: The internet is a real problem for them. There has been, there have been efforts, for example there was a recent gathering at Citi Field here in New York that was against the internet. But it’s a case of trying to close the barn after the horses are out.

SEVERSON: Lani Santo says those who do leave suffer serious bouts of loneliness and guilt.

SANTO: It’s more about guilt in terms of impacting their families. If they have younger siblings, the fact that they’re leaving is putting at risk the marriage prospects for their younger siblings and that’s a real challenge.

PROFESSOR HEILMAN: Marriage is critical. And it’s all by matchmaking. Finding single people in this community is rare, and if they’re single then it means they’re problematic…and problematic can be that you have someone in the family who’s not Orthodox or that there’s some mental or physical ailment in the family or that there are, it can even be somebody has too many people with red hair in the family.

SANTO: Any mark of difference is a mark of shame. So whether it’s a mark of having a child that’s leaving the community, whether it’s a mark of having a child that’s sexually abused or whether there’s some sort of ailment in the family, um, or someone who’s committed suicide, all of that will be covered up.

MICHAEL JENKINS: The first thing that really struck me was the courage in the room.

SEVERSON: Michael Jenkins is Footsteps’ senior social worker. He says he’s amazed at the risks young Hasidim are taking by even walking through the front door. He conducts group therapy and private counseling, says a number of people he meets with lead dual and deeply conflicted lives, with one foot in their Hasidic community and one foot out.

JENKINS: There’s things in the community that I love, that work for me, family, friendships, relationships … this is where I’ve always been and this is where I want to be, yet there are things that I disagree with…and I want to be able to talk about that or express that somewhere else.

FOOTSTEPS GROUP DISCUSSION: “I want to be who I want to be. And if I find God, I find God on my own, you know? I don’t go any more according to what I was told as a kid.”

SEVERSON: In Hasidic communities, young men study the Torah in Hebrew at least 7 hours a day and spend only one hour on secular education. So those who leave are woefully unprepared to go out on their own. Sol was 19 when he broke away.

(to Feuerwerker): What was your education level at that point?

FEUERWERKER: If I had to estimate it would probably be, you know 4th or 5th grade.

SEVERSON: Was that pretty standard for most of the men of your age?

FEUERWERKER: That’s the norm, yeah. And in fact I believe I was actually a little bit more advanced than some of my friends at the time.

SEVERSON: Another consequence of the insularity is that if a crime is committed, it often goes unreported.

FEUERWERKER: I have many friends, men and women who have been abused, sexually, physically, emotionally…

SEVERSON: Sol is now in his 4th year as a pre-med student. He says it hasn’t been easy. Some old friends speak to him, some don’t. He says he has a message for others who are worried about leaving the sheltered world of Hasidism.

FEUERWERKER: My point is it’s challenging and it looks really, really scary at the beginning. Um, but it’s, it’s possible.

SEVERSON: Chani Getter says Footsteps has made leaving the Hasidic community a little less scary.

GETTER: Since Footsteps opened the thing that I saw different is that when people used to leave the community before it would be through alcohol and drugs. In order for them to leave, they had to become a total outcast.

SEVERSON: When Chani left, her parents were traumatized, and then she announced that she is gay. Now she’s studying to be a rabbi.

GETTER: They’re hurt by the fact that I will not live, you know, that kind of life, because my soul is in danger. And yet they don’t understand why my eyes sparkle and why I’m so happy.

SEVERSON: As the world continues to shrink because of access to modern technology, like the internet, it’s becoming increasingly difficult for anyone or any group to shield their families from the outside world.

For Religion & Ethics NewsWeekly, I’m Lucky Severson in New York.