How Participation in Christmas Frames Us As Religious Subjects Shelby Burroughs Augustana College, Rock Island Illinois

Augustana College Augustana Digital Commons Religion: Student Scholarship & Creative Works Religion Winter 2019 Consumer Capitalist Christmas: How Participation in Christmas Frames Us as Religious Subjects Shelby Burroughs Augustana College, Rock Island Illinois Follow this and additional works at: https://digitalcommons.augustana.edu/relgstudent Part of the American Film Studies Commons, American Popular Culture Commons, Christianity Commons, Cultural History Commons, Economics Commons, History of Religions of Western Origin Commons, and the United States History Commons Augustana Digital Commons Citation Burroughs, Shelby. "Consumer Capitalist Christmas: How Participation in Christmas Frames Us as Religious Subjects" (2019). Religion: Student Scholarship & Creative Works. https://digitalcommons.augustana.edu/relgstudent/8 This Student Paper is brought to you for free and open access by the Religion at Augustana Digital Commons. It has been accepted for inclusion in Religion: Student Scholarship & Creative Works by an authorized administrator of Augustana Digital Commons. For more information, please contact [email protected]. Consumer Capitalist Christmas: How Participation in Christmas Frames Us as Religious Subjects by Shelby Burroughs Burroughs, 1 Introduction Christmas seems to start earlier and earlier every year. It starts with the music that plays on the radio, then retail stores begin to drape their shelves with red and green streamers, followed by Christmas movies running on every other channel. Every December, Christmas feels almost inescapable. The holiday manages to find its way into every facet of public life in the United States. Christians and non-Christians alike find themselves exchanging gifts with friends and loved ones on the 25th of December every year. Christmas is able to be so pervasive because of how unassuming it is. You participate in the rituals of Christmas because it markets itself as being trivial and wholesome. Christmas is much more than a Christian holiday, it is a secular consumerist holiday that has an unassuming nature and has Christian trappings. I will be looking over the many ways that Christmas is able to frame us as religious subjects and how the annual rituals that take place in America every December play a role in shaping how we perceive our world. The Origins and Controversies of Christmas Christmas is a tradition that is practiced all around the world by millions of people. However, most people are unfamiliar with the origins and history behind this tradition and the controversies that surround it. One controversy that surrounds the holiday is the date that it is celebrated on. Until 354 CE, there was no written record of a celebration on December 25th that marked the birth of Jesus Christ.1 Early Christians did not place emphasis on a person’s date of birth. Rather, the emphasis was placed on the date of their death.2 Due to this, there was no true indication of Jesus’ date of birth. The date, December 25th, was chosen by the Church due to its 1 Deacy, Christopher. Christmas As Religion: Rethinking Santa, the Secular, and the Sacred. Oxford University Press, 2016, 33. 2 Deacy, 33. Burroughs, 2 ties to the pagan winter solstice and not because of any relation to Jesus’ birth. During the winter solstice, the pagan celebrated the rebirth of the sun god, Sol. Using this ideology, the Church believed that they could transform pagan festivities into Christian ones.3 Instead of abolishing established pagan holidays, the Church believed that it was more beneficial to ascribe sacred significance to the festivals that were already being practiced. This made it easier for converts to transition to Christianity because of the familiarity of the holiday celebrations.4 During the mid-seventeenth century, as extreme forms of Protestantism emerge, we begin to see a distaste for the celebration of Christmas. “...[T]he Puritan founders of America even went so far as to ban Christmas-indeed, in 1644 Christmas was proclaimed a day of penance rather than a day for idle feasting-on the grounds that there was no reference to it in the Bible and it was not celebrated in the Early Church and was of dubious, pagan provenance”.5 Many Christians were quick to critique the holiday because they saw the way that the holiday was practiced as not reflecting Christian morals. Christianity has had a troubled relationship with Christmas since its origins. This divide between devout Christians and Christmas itself can be seen in the holiday’s resurgence in the nineteenth century. Christmas remained in the background and was not considered a major Christian holiday until around the 1830s. Easter took the prominent place among Christian holidays until this time. Christmas became a bank holiday in Britain in 1834 and starting in the 1830s many states in the United States began classifying Christmas as a public holiday, starting with Alabama in 1836. Christmas took on a new form during this time reflecting secular spiritual beliefs and themes as opposed to overt Christian ones. “It was more of a secular 3 Deacy, 37. 4 Deacy, 34. 5 Deacy, 38. Burroughs, 3 and commercial festival, and the Church was if anything on the back foot, responding to rather than initiating events outside of its control, to the extent that it was no less surprised than anyone else when the pews suddenly started filling up on Christmas morning.”6 The Church had to react to the new Christmas and in many ways, the Christmas that emerges during this time represents the Christmas holiday that we celebrate today. A focus on community and gift giving becomes the center-point of the holiday and the beginnings of consumer-driven Christmas marketing can be traced back to this time. Theory/Methodology The theoretical framework that I will be basing my analysis on comes from two main sources. Craig Martin’s Capitalizing Religion looks at the role that individualism, spirituality and capitalism have all played in how we in America define ourselves. Martin does this by outlining four crucial factors that play a role in this self-definition: Quietism, Consumerism, Productivity and Individualism. The other main work that I will be looking at for this analysis is David Harvey’s The Condition of Postmodernity. Harvey lays out a shift in the cultural-economic landscape of the United States around 1972 and outlines how that shift affected how we view society and how to converse about culture and society in the wake of this postmodern-cultural- economic shift. Harvey starts by arguing that Postmodernity is, in fact, a real cultural shift that happened in the 1970s and talks about how that shift changed how people perceive themselves as economic and cultural actors. This economic-cultural outlook can be applied to how I will be analyzing Christmas practitioners as religious subjects. Economic participation is religious participation. Christmas is a holiday that is almost inescapable. If one purposely tries to boycott Christmas all together, they face the risk of social ostracization and ridicule from neighbors. In 6 Deacy, 39 Burroughs, 4 fact, the act of purposely boycotting Christmas has been used as a theme for comedies, such as in the movie, Christmas with the Kranks.7 Both Harvey and Martin give crucial insight into how Americans define themselves and go about participating in the Christmas season. Buying gifts is not done in a vacuum; it involves being a part of an economic-religious mode of production. Martin begins outlining his book with a story about his father. Martin’s father worked his way up the company ladder at General Motors, transitioning from a blue-collar dock working job to more white-collar jobs at the company. Martin notes that these moves are all attributed to his father’s work ethic and the “choices” that his father made to get to the positions that he did. His father was eventually laid off and was forced to “choose” between early retirement or getting let go without any benefits. This “choice” then lead to a “choice” to learn new skills and search for new jobs because the benefits from early retirement were also cut.8 The point that Martin is making with this story is that there is a myth around individualism and choice in our society. Martin’s father had factors acting on him throughout the entire process. From his promotion to his firing, Martin’s father had economic actors factoring into every life-change that took place. Despite this fact, when we talk about these sorts of transitions, we talk about them as if people like Martin’s father are forging their own path in a vacuum. Martin’s father’s “choice” between early retirement and no benefits wasn’t really a “choice” at all. Martin’s father’s circumstances were largely a result of factors outside of his control. Martin doesn’t just focus on the communal problem of defining ourselves by our individuality, he also talks about how this self-perception plays a role in our religious practices and economic practices. 7 Martin, Craig. Capitalizing Religion: Ideology and the Opiate of the Bourgeoisie. A&C Black, 2014, 19. 8 Martin, 1-3 Burroughs, 5 This book first argues that the ideology of individualism does not make people more individualistic, but rather masks the extent to which “individuals” are collectively constituted. Second, this book demonstrates that many of those forms of culture that scholars identify as “individual religion” or “spirituality” constitute individuals specifically as subjects of capitalism by encouraging consumerism, productivity, and quietism with respect to the economic and political structure.9 How Martin views individualism and how people define themselves when it comes to their religious beliefs can be applied directly to how people celebrate Christmas in the United States. The purchasing of gifts that are tailored to people to accentuate their “individuality” despite the fact that many Christmas presents are mass-produced and purchased by the hundreds of thousands.

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