Multi-Culti Santa and the Dilemmas of Representation

Ho ho ho!

Santa Claus is a fascinating and often contentious figure. He is claimed by Christians as the mythologized version of Saint Nikolaos/Nicholas, an ethnic Greek citizen of the Eastern Roman or Byzantine Empire who lived from 270-343 and grew up to become Bishop of Myra in the region known today as Turkey. As a leader of the Byzantine Christian community, Nikolaos participated in the Council of Nicaea in 325. Nikolaos was later canonized as a saint of the Byzantine Church, and was particularly popular with sailors and fisherman, becoming a patron saint of such seagoing professions. He was also remembered for a practice of giving gifts to needy persons. This formed one of the kernels of the legend that gradually developed around him, transforming him from a leader of the fourth century Church to a mysterious, supernatural benefactor who provides gifts to the good in the season of Christmas each year. In many accounts of the genesis of Santa, this is where the story stops, with a gift-giving Christian Saint Nicholas who is eventually transformed into today's Saint Nick or Santa Claus.

However, there is much about our modern Santa that is hard to explain as deriving exclusively from the life of this Byzantine Greek Saint. What does the life of a fourth century Byzantine bishop in Turkey have to do with a portly old fellow dressed in red, one who is totally lacking in any Christian accoutrements, nary a crucifix nor a baby Jesus in sight, flying around the world, at night, in a magic sleigh drawn by eight flying reindeer? Why is he associated with elves and the North Pole? Why are Christmas presents left around a gorgeously decorated evergreen tree? To answer these questions, we have to move beyond a strictly Christian framework to consider Pagan elements that were woven into the many-faceted legend of Saint Nick. It is not in Christian hagiography, but in Germanic Pagan mythology that we find a coherent explanation of these aspects of the Santa Claus legend. The god Odin emerges as something of a Pagan alter ego of the supposedly Christian Santa. Odin, like Santa, watches over all the world and observes the deeds of all mankind. Like Santa flying all around the world in the winter night, Odin wanders far and wide. Though Odin is not associated with a flying sleigh drawn by eight reindeer, he has an eight-legged flying horse, Sleipnir, who bears him through the sky,and Norse myth tells of a number of deities who have conveyances drawn by animals, most notably Thor's chariot drawn by goats, and Freyja's wagon drawn by cats. The ornately-decorated Christmas tree is prefigured by the World Tree of Norse mythology as well as the practice among the Pagan Scandinavians, as documented by the Christian author Adam of Bremen, of a massive sacrifice of animals and humans who would be hung on evergreen trees near the Pagan temple at Uppsala, in Sweden. The North Pole and reindeer associations clearly associate Santa with Scandinavia, homeland of Norse myth and of Odin. The elves too are drawn from Norse-Germanic mythology. Finally, we know that the Northern Pagans had a cherished tradition of feasting and celebrating in the depths of winter, in the time of Jól or Yule.

Putting together the Christian legend of the gift-giving Nikolaos of Myra with the Scandinavian lore of Odin and other myths and traditions of the Norse-Germanic Pagans, with just the teeniest little dash of twentieth-to-twenty-first century capitalist consumerism sprinkled on top, we arrive at today's Santa Claus. I take delight in this mixing and mashing of diverse and contradictory elements, all the more when I hear Christians complain about the un-Christian-ness of the materialism and the non-Biblical-ness of Santa's appearance and trappings, and Pagans bemoaning the Christian gloss on (or theft of) Germanic folklore. Relax, folks; this is how human culture works. Everything is regurgitated and recombined over time, with the loose ends still showing that you can trace back to find the roots tapping into much older traditions. I don't think this glorious recombinant confusion is something that started in our so-called "post-modern" age; I think this has always been going on across the ages. Humans are hoarders, tinkerers and cobblers by nature. We hoard little pieces of the past, tinker around with them, adding and subtracting new-old meanings and stories, and cobble together new creations out of the remnants of the old that answer to no one's ideal of purity.

I salute my cheesy little plastic Santa, perched on my window, with a low-wattage bulb lighting up his innards. I see Odin playing tricks on the Bishop of Myra, all the way to Walmart, and the Bishop having a good laugh too.

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On a more serious note, I am saddened but not surprised by the tempest in the cable news media teapot sparked by the Dec. 11 comment of Megyn Kelly, hostess of the FOX news program The Kelly File that "Santa Claus just IS white...so you know, kids." Many have criticized Ms. Kelly for offering a racist perspective on Christmas and Santa Claus. Jon Stewart, host of Comedy Central's news parody program The Daily Show noted on Dec. 12 that Christmas was supposed to be for EVERYONE, implying that Megyn Kelly was wading into racist waters with her insistence on Santa's whiteness. In defense of Megyn Kelly, it should be pointed out that the vast majority of visual representations of Santa Claus DO portray him as, well, an old white man: a rotund, elderly Caucasian male with rosy red cheeks and a flowing white beard. Ms. Kelly's comments came in response to a Dec. 10 blog essay on the Slate web site by Aisha Harris that proposed that since the usual representation of Santa Claus as white was out of keeping with our modern, multi-cultural, inter-racial, poly-ethnic world culture, it might be a nice idea to replace the image of Santa as a jovial old white guy with a penguin, since everyone loves penguins and there would be no possibility of a racial agenda or interpretation being imposed upon such a creature. See http://www.slate.com/articles/life/holidays/2013/12/santa_claus_an_old_white_man_not_anymore_meet_santa_the_penguin_a_new_christmas.html

I have some sympathy for all of the viewpoints noted above. Kelly is right that, in reality, Santa Claus is most often portrayed as white; Stewart is correct that Christmas is nowadays meant to be a universal holiday without racial overtones; and Harris makes a valid point that a cute animal icon might be a way out of the racial dilemma posed by the traditional image of the old white Santa. Where Kelly went a little off the rails, in my view, was in her further statement that if people felt uncomfortable with Santa's white image, it was their obligation to get over their discomfort and accept the traditional image rather than expect the tradition to change to suit their sensitivities. Stewart acutely observed, "that is the definition of oppression."

This dilemma of how to take a tradition or image rooted in an earlier, less ethnically diverse place and time and render it suitable for today's multi-ethnic world, in societies such as ours that have struggled so mightily and even heroically to overcome racism and other kinds of prejudice and oppression, is indeed very delicate and complicated. It has direct bearing on modern Pagan religious movements. Pagans living in the twenty-first century must ask themselves how their Pagan gods and goddesses, primarily derived from European cultural traditions, are to be perceived and represented in a time when people of non-white, non-European background may be interested in taking these gods as their personal deities, icons and symbols. The same dilemma holds for non-European based religious revival movements with a strong ethnic component as well. For example, persons of non-African background may well wish to become involved in African or Afro-Caribbean religious traditions such as Santeria, Ife or Voudoun. In each case, should the deities continue to be imagined in the form of the people among whom the religion first developed, or should worshippers or participants with different racial or ethnic origins be allowed to re-interpret the images of the gods in keeping with their own identities?

This is not just a superficial, cosmetic matter of slapping on a few ethnic attributes, such as skin, eye or hair color, to accommodate people of varied ethnic origins and identities. This issue also calls upon us to ask ourselves if the gods are essentially ethnic or racial in nature, or whether ethnic trappings and characteristics are not essential attributes of Pagan divinity. As Odin is the god who I most often relate to in my religious thinking and ritual life, I ask myself, is Odin essentially white, Caucasian, European, or something beyond all of that, something/someone ineffable and transcendent, that happened to find expression in Norse myth and religion? Is Odin a person, with a face, with a certain kind of hair and skin color, or a spiritual essence beyond all of that? In this matter, I think Paganism can learn from the monotheistic traditions which grappled so extensively with the issue of whether their God has any particular form or physicality, or is beyond all such things. Hinduism provides another useful perspective, with the idea that gods are beyond physical form but may temporarily inhabit physical forms, such as statues or temples, to provide darśan to their human devotees. It is likewise in Shinto, where the kami gods are summoned to inhabit particular images on particular occasions, such as rice-gods called down from the mountains to dwell in temples near the rice field for the time of planting and growth, only to be dismissed back to the mountain when the harvest is complete. I also see value in the Jungian perspective, that what we think of as gods may be just our personalized or culturally-determined forms of deeper psychological or spiritual realities.

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I went to see the second Thor film, Thor: The Dark World a few nights ago. I didn't expect much, knowing it was mainly a mass-market, special effects-laden, big-bang action-film, and I left the theatre a bit tired from all the repetitive fight sequences that seemed to me more Star Wars than Snorri Sturluson, more Hollywood than Hávamál. One small element in the film does relate to the previous discussion, however. The god Heimdall is portrayed by Idris Elba, a great British actor of African descent, best known for his performance as erudite drug dealer Stringer Bell in the acclaimed American TV series The Wire, and more recently, for his much-praised portrayal of Nelson Mandela in the just-released Mandela film biography Long Walk to Freedom. Mr. Elba's version of Heimdall seemed to work fine in the film, and his brown-skinned appearance had no special import for the sequence of events, one way or another. I did not see the first Thor film and do not know how modern Norse-Germanic Pagans responded to Heimdall's Africanized appearance. Anyone out there want to comment on this?

Another interesting aspect of the film to me was how the Hollywood version of Thor has completely dispensed with the human alter ego that the Marvel comic book Thor once had. This makes Thor all-god, all-the-time. The Don Blake, alter-ego version added more complexity to his character, which the Hollywood Thor could have badly used, in my opinion. He was really rather stiff and uninteresting, all noble virtue and manly courage, quite boring in comparison to the film's clever, cunning and humorous Loki, who was the only character who seemed to possess any notable complexity or depth. However, who is to say how these figures should be portrayed? I take solace in the view that whatever ultimate meaning or reality these gods have, it is beyond any particular representation, but always open to reinterpretation, reinvention and reimagination.

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Plastic, six-inch Santa, I once again salute you! May thy plasticity and elusiveness long endure to delight further generations of children and provoke further generations of adults to reflection, befuddlement, and argument!

Hmm, maybe it is Loki having the last word here....

Among the Czechs

In a trip in March of this year to the Czech Republic, which also took me to Hungary, I had some very interesting and stimulating discussions with Czech Pagans in Brno and Prague. All of our meetings took place in pubs, as was quite fitting for a Czech religious discussion as the pub is the most sacred of Czech institutions. Many of those in attendance were familiar with this blog as well as the book Modern Paganism in World Cultures that I helped to put together some years back. In fact, I discovered that portions of the Modern Paganism book have been translated into Czech and circulated on the internet, which was surprising to me and also very flattering, especially since I have Czech ancestry on my father's side.

I was really amazed at the wide variety of forms of Paganism being developed and experimented with and pleased to see that Czech Pagans with quite different ideas and orientations were quite friendly with one another despite their differences. It is the magic of the Czech pub, I guess, or perhaps a secret ingredient in Czech beer that just can't be found in the American Budweiser.

Judging from the people I met in Brno and Prague, I would guess that the two most popular forms of Czech Paganism are Slavic reconstructionist Paganism and Norse-Germanic Paganism or Asatru (in several different varieties, I should emphasize.) I had expected most of the people to be Slavic-oriented, so the large number of Germanic-oriented Asatru followers was a surprise at first. On reflection, I realized that this makes sense in terms of Czech history. The Czech lands have always had a large German population, which is one reason that the Nazis invaded back in the 1930s. I would speculate that the modern Asatru-followers are perhaps inspired by this heritage, but I don't know their motivations deeply. It may also be that Norse-Germanic Paganism is attractive simply because it is well-developed and organized with a lot of sister organizations in other countries.

In my discussions, I raised my usual concerns about ethnic Paganism risking association with problematic political perspectives from racism to fascism. I felt that some Czech Pagans were annoyed with me for bringing up these issues. They see it as very simple, just a matter of standing up for one's land, heritage and traditions. I find this problematic in a region which has provided a home to many different peoples across the centuries: Celts, Jews and Roma (also known as Gypsies or Tsigane) along with Czechs and Germans. Some of the earliest settlers in the region were not "Czechs" in the sense of Slavs, but Central European Celts. The name "Bohemia," one of the major regions of the Czech lands which includes Prague, goes back to the Celtic tribe of the "Boii," noted by Roman writers around 50 BCE. The Slavs came some time later in about the mid-first millennium CE, circa 500 CE, arriving from the north and east. Germans probably established themselves in the region in about the same period, but could have come even earlier. Jews are first reported living in the Czech lands in the late tenth century, in a document dating from 995 CE, with Roma (Gypsies) arriving in about the 15th century or possibly some centuries earlier. There are other smaller groups that could be mentioned, in particular further sub-divisions of Slavs to include Polish, Ukrainian and Slovak Slavs, and also Magyars or Hungarians.

To my knowledge, there is no obvious lasting trace of the Celtic Boii as a distinctive cultural, linguistic or ethnic group in the Czech lands, which suggests that long ago they assimilated into other groups such as the Czech Slavs or Germans. As regards the other four main groups mentioned above (Czech Slavs, Germans, Jews, and Roma), three have been present in the Czech lands for more than a thousand years, while the last-noted Roma have been present for over five hundred. After that long a time in the country, should they not all be counted as Czechs, as part of the Czech culture, heritage and gene-pool?

Taking these different long-term inhabitants of the Czech lands into account, it seems to me important to acknowledge that such concepts as "Czech heritage," "Czech roots," and "Czech tradition" are far from simple matters. Where does Slavic influence end and German begin? What about the centuries-long interaction with Jewish and Roma minorities? That cannot simply be wished away. These diverse groups' presences and contributions are now part of the "blood and soil" and the memory and imagination of the Czech lands. One can apply a very narrow definition of Czech heritage as a Czech Slavic-only tradition, but that would actually leave out a lot of Czech history and culture. All of the above-mentioned groups can lay some claim to some share of Czech heritage, some kind of Czech roots, some piece of Czech tradition, some contribution to Czech culture. I know some of my Czech friends will shake their heads reading this, thinking "Oh, that stupid, arrogant 'multicultural' American! He has spent too much time in New York City eating sushi, shish kebab and Korean tacos with his mixed-race, multi-kulti friends! May all his tiresome preaching about diversity lead him to a good long bout of diarrhea!"

My point is that Czech Pagans as well as other Pagans need to be careful how they draw the boundaries of the identities and communities they want to construct and inhabit, and to keep in mind that cultural diversity and mixing of peoples and traditions is in itself a very old and powerful tradition. Though there are times and places that could be pointed to as exceptions--usually very temporary exceptions, I would point out--diversity and mixing have always been a stimulating force in human history, and in my opinion, we should avoid constructing versions of the past that romanticize it as a mono-ethnic paradise of racial and cultural purity, because it rarely was and if it ever was, it did not stay that way for long. Soon, new peoples will always arrive with new traditions and the contact between cultures stimulates new developments. It is inevitable.

It is one thing to enjoy particular ethnic traditions and seek to continue them, as in worshipping Slavic or Germanic gods and goddesses and finding inspiration in ancient songs, myths, and practices, but over-emphasis on ethnic exclusivity runs the risk of changing Paganism from a celebration of particular traditions into a rallying point for hatred, racism and oppression.

Let me concede that these issues of which traditions to preserve, how to go about preserving them, and who to include or exclude in a community focused on such traditions are all very important issues and not very easy ones to define or navigate. I personally tend to favor preservation of ethnic tradition as the core of any particular style of Paganism, while also allowing for modernization of such tradition, and openness to people of different ethnic backgrounds who are attracted to a particular tradition. I know that others have different ideas, and we should continue to discuss these matters. Until such time as my plans for a world dictatorship under my personal benevolent leadership fully materialize, I am happy to allow such discussions to continue and to contribute what I can.

As I have been researching Eastern European Jewish history for a book project, I have been struck by an intriguing possible parallel between the Eastern European Jews of the past and modern-day ethnic Pagans. If Pagans REALLY want to form separate, closed communities that preserve old customs, beliefs and traditions and resist modern cultural and social trends that seem to push toward diversity and mixing, might not the Jews of Eastern Europe serve as a model for what they seek to develop? You could have a Pagan shtetl right next to a Jewish one, or maybe one ghetto for the Slavic Pagans, another for the Germanic Pagans, and a third one for Jews, and so on. Is this what we want?

I think it is highly interesting that Norse-Germanic Paganism is so popular in the Czech region. It exploded my expectation that Czech Pagans would be strictly devoted to a Slavic-based Reconstructionist Paganism. It was also great to see the Slavic-oriented and Germanic-oriented Pagans getting along quite well.

I also was greatly impressed by some unusual forms of Paganism I had never heard of before. One was a group dedicated, as I understand it, to recreating the hunting lifestyle of the Paleolithic period with a focus on wolves as a sacred animal. A fellow at one of the pubs brought with him a hybrid wolf-dog puppy that quickly became the center of attention of our gathering. Another man spoke of a cult of Cthulu, the divine monster or monstrous divinity of H.P Lovecraft tales. Strictly speaking, this development of religious thought and practice derived from modern fantasy literature might not be considered a "Pagan" tradition per se, but insofar as it is dealing with issues of the sacredness of nature and the boundary-line between the natural and the supernatural, I see it as at least quasi-Pagan or Paganesque or perhaps post-Pagan.

Therefore, I will leave off for today wishing you all the Blessings of the Wolf-God and Cthulu; may they rule our universe in peace and not rip us all to pieces!