Ritual Christmas Quotes

Santa Claus has nothing to do with it," the latke said. "Christmas and Hanukah are completely different things." "But different things can often blend together," said the pine tree. "Let me tell you a funny story about pagan rituals.

The one thing I remember about Christmas was that my father used to take me out in a boat about ten miles offshore on Christmas Day, and I used to have to swim back. Extraordinary. It was a ritual. Mind you, that wasn't the hard part. The difficult bit was getting out of the sack.

The more death, the more birth. People are entering, others are exiting. The cry of a baby, the mourning of others. When others cry, the other are laughing and making merry. The world is mingled with sadness, joy, happiness, anger, wealth, poverty, etc.

Residents of the squatter community of Christiana, Denmark, for example, have a Christmastide ritual where they dress in Santa suits, take toys from department stores and distribute them to children on the street, partly just so everyone can relish the images of the cops beating down Santa and snatching the toys back from crying children.

I liked the myth elements of Christmas. The way in which its origins reach back far beyond Jesus, to the rituals of people unknown to us. The celebration of the winter solstice. The coming of light in the darkest time.

Bach felt the beauty and sadness of the moment. These men who defied the power of the Russian heavy artillery, these coarse, hardened soldiers who were dispirited by their lack of ammunition and tormented by vermin and hunger had all understood at once that what they needed more than anything in the world was not bread, not bandages, not ammunition, but these tiny branches twined with useless tinsel, these orphanage toys.

There is Normal Society and then there is the Abnormal Freaks Who Deserve Our Public Pity and Private Ridicule Society. The first is the world of good jobs and Christmas shopping and marriages and vacations and the scent of new cars. And then there is that other world, the world of the glazed eye, of people who chant at the moon and spout conspiracy theories and get sexually aroused by furry animal costumes. Some dress all in black to carry out vampire rituals and others col ect cats until they’re a furry shoulder-to-shoulder flood on every floor of the house. The Abnormal travel among the Normal and leave behind them a trail of sickeningly awkward conversations and stifled laughter, of hidden smirks and rolled eyes. And worst of all, pity.

No matter what, the day didn't feel like Christmas to her. She remembered years ago, when she had been just a little kid, and the word had been enough to make her happy. Nothing stirred in her now. Her childhood felt like it had been in another life. As she sat alone in her room with tears drying to her face, she resolved that no matter what the calendar said, it wasn't Christmas. If it was, she'd feel happy, not depressed.

Tacos will grow on Christmas trees before I learn to carry a tune. Fortunately, it doesn’t matter. In karaoke, talent means nada; enthusiasm is everything. What I lack in talent, I make up for in passion. Hence my karaoke problem.

I am Sally Skellington, the Pumpkin Queen." There is warmth in my chest now, heat and fury and anger. "But I was born in Dream Town." The words feel like their won conjuring, a spell, a ritual or bedtime riddle to cast things into the stars and make them true. I feel suddenly awake and alive, a woman who isn't simply a rag doll, but a ruler who has traveled to all the realms, even the human world, to set things right. Who feels a spark, a wrath growing inside her.

Christmas is the marriage of chaos and design. The real sound of life, for once, can burst out because a formal place has been set for it. At the moment when things have gotten sufficiently loose, the secret selves that these familiar persons hold inside them shake the room...An undercurrent of clowning and jostling is part of the process by which we succeed finally in making our necessary noise: despite the difficulty of getting the words right, of getting the singers on the same page, of keeping the ritual from falling apart into the anarchy of separate impulses. From such clatter--extended and punctuated by whatever instrument is handy, a triangle a tambourine, a Chinese gone--beauty is born.

We use rituals in our Moon Circle in order to set the evening apart as a sacred space. We use it to recentre ourselves, to allow crashing thoughts to melt away. Like music and art, rituals can open our hearts to new possibilities. They allow us to see with a fresh clarity, and bring us to a space of liminality. Liminal space is what we feel when we see a stunning sunset and the world around us drops away. It's when we hear a new song and begin crying at the traffic lights. It's the quiet of Christmas Eve, when everything is done and all the family is asleep, and your mind grows still and full of gladness.

The reason I suggest making some of this small meal yourself is because ritual hs an anticipatory relevance - we prepare for it, practically and psychologically; that’s part of its benefit. It’s about making your own raft of time. Your own doorway into Christmas. You can do this with family and friends, of course, if they’re in the zone. And yes, you could do it while wrapping presents, but it wouldn’t be as powerful. Ritual isn’t about multitasking. Ritual is time cut out of time. Done right it has profound psychological effects.

But things like Christmas or holidays, any kind of religious ritual or shared experience, like performing together, or a play—those take place in sacred time. It’s like this—” He grabbed a pen and drew on the inside cover of the paperback. A little Venn diagram: two intersecting circles. “—a circle within a circle. Do you see? This big circle is profane time. This one’s sacred time. The two coexist, but we only step into sacred time when we intentionally make space for it—like at Christmas, or the Jewish High Holy Days—or if something extraordinary happens. You know that feeling you get, that time is passing faster or slower? Well, it really is moving differently. When you step into sacred time, you’re actually moving sideways into a different space that’s inside the normal world. It’s folded in. Do you see?

In addition to legal assemblies such as the one at Thingvellir, major public rituals were part of the celebration of the three big festivals around which the Viking calendar turned. One of these was Winter Nights, which was held over several days during our month of October, which the Vikings considered to be the beginning of winter and of the new year generally. The boundary between the realm of the living and the realm of the dead was thin, and all sorts of uncanny things were bound to happen. At this festival, the divine powers were petitioned for the general prosperity of the people. The second critical festival was Yule at midwinter - late December and early January - Which, with the arrival of Christianity, was converted into Christmas. Offerings were made to the gods in hopes of being granted bountiful harvests in the coming growing season in return. The third major festival was called "Summer Time" (Sumarmál), and was held in April, which the Vikings considered to be the beginning of summer. When the deities were contacted during this festival, they were asked for success in the coming season's battles, raids, and trading expeditions. The exact time of these festivals differed between communities.

Like most people, when I look back, the family house is held in time, or rather it is now outside of time, because it exists so clearly and it does not change, and it can only be entered through a door in the mind. I like it that pre-industrial societies, and religious cultures still, now, distinguish between two kinds of time – linear time, that is also cyclical because history repeats itself, even as it seems to progress, and real time, which is not subject to the clock or the calendar, and is where the soul used to live. This real time is reversible and redeemable. It is why, in religious rites of all kinds, something that happened once is re-enacted – Passover, Christmas, Easter, or, in the pagan record, Midsummer and the dying of the god. As we participate in the ritual, we step outside of linear time and enter real time. Time is only truly locked when we live in a mechanised world. Then we turn into clock-watchers and time-servers. Like the rest of life, time becomes uniform and standardised. When I left home at sixteen I bought a small rug. It was my roll-up world. Whatever room, whatever temporary place I had, I unrolled the rug. It was a map of myself. Invisible to others, but held in the rug, were all the places I had stayed – for a few weeks, for a few months. On the first night anywhere new I liked to lie in bed and look at the rug to remind myself that I had what I needed even though what I had was so little. Sometimes you have to live in precarious and temporary places. Unsuitable places. Wrong places. Sometimes the safe place won’t help you. Why did I leave home when I was sixteen? It was one of those important choices that will change the rest of your life. When I look back it feels like I was at the borders of common sense, and the sensible thing to do would have been to keep quiet, keep going, learn to lie better and leave later. I have noticed that doing the sensible thing is only a good idea when the decision is quite small. For the life-changing things, you must risk it. And here is the shock – when you risk it, when you do the right thing, when you arrive at the borders of common sense and cross into unknown territory, leaving behind you all the familiar smells and lights, then you do not experience great joy and huge energy. You are unhappy. Things get worse. It is a time of mourning. Loss. Fear. We bullet ourselves through with questions. And then we feel shot and wounded. And then all the cowards come out and say, ‘See, I told you so.’ In fact, they told you nothing.

What were you going to make for Christmas dinner?” one of my older children asked in a very reasonable tone. I cleared my throat, but couldn’t speak. There was no real explanation for my behavior. I’d been so intent on getting through this first Christmas without David. I’d found new rituals to replace the old, wrapped gifts, and even made cutout sugar cookies. I’d modified Christmas in order to endure it. What I hadn’t done was plan on or prepare a Christmas meal. Everyone was looking at me expectantly by this point, including my sweet, hungry grandchildren. “I forgot all about Christmas dinner,” I finally admitted. No one batted an eye.

Harvard psychologist Daniel Gilbert talks about this phenomenon in his 2006 book, Stumbling on Happiness. “The greatest achievement of the human brain is its ability to imagine objects and episodes that do not exist in the realm of the real,” he writes. “The frontal lobe—the last part of the human brain to evolve, the slowest to mature, and the first to deteriorate in old age—is a time machine that allows each of us to vacate the present and experience the future before it happens.” This time travel into the future—otherwise known as anticipation—accounts for a big chunk of the happiness gleaned from any event. As you look forward to something good that is about to happen, you experience some of the same joy you would in the moment. The major difference is that the joy can last much longer. Consider that ritual of opening presents on Christmas morning. The reality of it seldom takes more than an hour, but the anticipation of seeing the presents under the tree can stretch out the joy for weeks. One study by several Dutch researchers, published in the journal Applied Research in Quality of Life in 2010, found that vacationers were happier than people who didn’t take holiday trips. That finding is hardly surprising. What is surprising is the timing of the happiness boost. It didn’t come after the vacations, with tourists bathing in their post-trip glow. It didn’t even come through that strongly during the trips, as the joy of travel mingled with the stress of travel: jet lag, stomach woes, and train conductors giving garbled instructions over the loudspeaker. The happiness boost came before the trips, stretching out for as much as two months beforehand as the holiday goers imagined their excursions. A vision of little umbrella-sporting drinks can create the happiness rush of a mini vacation even in the midst of a rainy commute. On some level, people instinctively know this. In one study that Gilbert writes about, people were told they’d won a free dinner at a fancy French restaurant. When asked when they’d like to schedule the dinner, most people didn’t want to head over right then. They wanted to wait, on average, over a week—to savor the anticipation of their fine fare and to optimize their pleasure. The experiencing self seldom encounters pure bliss, but the anticipating self never has to go to the bathroom in the middle of a favorite band’s concert and is never cold from too much air conditioning in that theater showing the sequel to a favorite flick. Planning a few anchor events for a weekend guarantees you pleasure because—even if all goes wrong in the moment—you still will have derived some pleasure from the anticipation. I love spontaneity and embrace it when it happens, but I cannot bank my pleasure solely on it. If you wait until Saturday morning to make your plans for the weekend, you will spend a chunk of your Saturday working on such plans, rather than anticipating your fun. Hitting the weekend without a plan means you may not get to do what you want. You’ll use up energy in negotiations with other family members. You’ll start late and the museum will close when you’ve only been there an hour. Your favorite restaurant will be booked up—and even if, miraculously, you score a table, think of how much more you would have enjoyed the last few days knowing that you’d be eating those seared scallops on Saturday night!

In the old days, Christmas lights had come in short strings that were wired serially. If a single bulb burned out or even just loosened in its socket, the circuit was broken and the entire string went dark. One of the season’s rituals for Gary and Chip had been to tighten each little brass-footed bulb in a darkened string and then, if this didn’t work, to replace each bulb in turn until the dead culprit was found. (What joy the boys had taken in the resurrection of a string!) By the time Denise was old enough to help with the lights, the technology had advanced. The wiring was parallel, and the bulbs had snap-in plastic bases. A single faulty light didn’t affect the rest of the community but identified itself instantly for instant replacement . . .

In Mrs. Dimble’s hands the task of airing the little house and making the bed for Ivy Maggs and her jailbird husband became something between a game and a ritual. It woke in Jane vague memories of helping at Christmas or Easter decorations in church when she had been a small child. But it also suggested to her literary memory all sorts of things out of sixteenth-century epithalamiums: age-old superstitions, jokes, and sentimentalities about bridal beds and marriage bowers, with omens at the threshold and fairies upon the hearth. It was an atmosphere extraordinarily alien to that in which she had grown up. A few weeks ago she would have disliked it. Was there not something absurd about that stiff, twinkling archaic world—the mixture of prudery and sensuality, the stylised ardours of the groom and the conventional bashfulness of the bride, the religious sanction, the permitted salacities of Fescennine song, and the suggestion that everyone except the principals might be expected to be rather tipsy? How had the human race ever come to imprison in such a ceremony the most unceremonious thing in the world? But she was no longer sure of her reaction.

It was true what Doc had said, that Christmas succeeds Christmas rather than the days it follows. That had become apparent to Smoky in the last few days. Not because of the repeated ritual, the tree sledded home, the antique ornaments lovingly brought out, the Druid greenery hung on the lintels. It was only since last Christmas that all that had become imbued for him with dense emotion, an emotion having nothing to do with Yuletide, a day which for him as a child had nothing like the fascination of Hallowe'en, when he went masked and recognizable (pirate, clown) in the burnt and smoky night. Yet he saw that it was an emotion that would cover him now, as with snow, each time the season came. She was the cause, not he to whom he wrote. "Any," he began again, "my desires this year are a little clouded. I would like one of those instruments you use to sharpen the blades of an old-fashioned lawn mower. I would like the missing volume of Gibbon (Vol. II) which somebody's apparently taken out to use as a doorstop or something and lost." He thought of listing publisher and date, but a feeling of futility and silence came over him, drifting deep. "Santa," he wrote, "I would like to be one person only, not a whole crowd of them, half of them always trying to turn their backs and run whenever somebody" - Sophie, he meant, Alice, Cloud, Doc, Mother; Alice most of all - "looks at me. I want to be brave and honest and shoulder my burdens. I don't want to leave myself out while a bunch of slyboots figments do my living for me." He stopped, seeing he was growing unintelligible. He hesitated over the complimentary close; he thought of using "Yours as ever," but thought that might sound ironic or sneering, and at last wrote only "Yours &c.," as his father always had, which then seemed ambiguous and cool; what the hell anyway; and he signed it: Evan. S. Barnable.

What were you going to make for Christmas dinner?” one of my older children asked in a very reasonable tone. I cleared my throat, but couldn’t speak. There was no real explanation for my behavior. I’d been so intent on getting through this first Christmas without David. I’d found new rituals to replace the old, wrapped gifts, and even made cutout sugar cookies. I’d modified Christmas in order to endure it. What I hadn’t done was plan on or prepare a Christmas meal. Everyone was looking at me expectantly by this point, including my sweet, hungry grandchildren. “I forgot all about Christmas dinner,” I finally admitted. No one batted an eye.

Establish rituals. Develop your own unique rituals. In my home, we collect all of the photos friends send to us as Christmas cards in a special prayer box, and every night we take out one photo and pray for that family.

Midnight Mass was required, and at Saint Aloysius, it lasted ninety minutes. Because the church was crowded with what Mother called “one timers” who attended Mass only on Christmas Eve, we arrived at 11:00 p.m. to get a seat near the front. The church was splendidly decorated. Poinsettias bloomed everywhere, huge wreaths and sprigs of holly tied with red bows hung on every pillar, potent incense enveloped us, and six tall candles burning on the main altar lighted our way out of the long, cold darkness. Carols sung from the choir loft filled the church and evoked the sensuous beauty and mystery of this holy night. While other children chatted with friends and showed off their holiday apparel, My PareNTs, gail aNd i, Mara aNd NiCho- las; ChrisTMas, 1974; CaNToN, ohio I sat quietly, awaiting the chimes that announced the first minutes of Christmas and heralded the solemn service: the priest’s white and gold vestments, his ritualized gestures, the Latin prayers, the incense, the communion service with the transfigured bread and wine, and the priest’s blessings from the high altar that together

As I walked the grounds memories crowded my mind: countless Christmas Masses at midnight in the warm, sensuous church; my first communion; serving Sunday High Mass with its Latin prayers, rituals, and ringing bells; walking to and from school in all manner of weather; the crowded classrooms, and the strict Sisters of Saint Joseph

the Christmas tree. Do you know where that comes from?” “No idea.” “Saint Boniface decided to ‘christianize’ a ritual intended to honor the god Odin when he was a child. Once a year, the Germanic tribes would place presents around an oak tree for the children to find. They thought this would bring joy to the pagan deity.

Why did parents need to pretend that Santa Claus was real, and to deny that the presents really came from family members themselves? The answer is that Santa Claus had an extraordinary ability (in spite of his early commercialization) to disguise the fact that most of the presents he brought were commodity productions. Like other Americans, writers, editors, and advertisers in the second quarter of the nineteenth century liked to pretend, or even believe (as most Americans nowadays continue to do), that Santa Claus represented an old-fashioned Christmas, a ritual so old that it was, in essence, beyond history, and thus outside the commercial marketplace

In a very important way, such a child-centered event was a new thing. Before the nineteenth century children were merely dependents--miniature adults who occupied the bottom of the hierarchy within the family, along with the servants. But perhaps that was exactly the point, because in another way this was a very old thing. Making children the center of joyous attention marked an inversion of the social hierarchy, which meant that a part of the structure of an older Christmas ritual was being precisely preserved: People in positions of social and economic authority were offering gifts to their dependents. The ritual of social inversion was still there, but now it was based on age and family status alone. Age had replaced social class as the axis along which gifts were given at Christmas. The children of a single household had replaced a larger group of the poor and powerless as the symbolic objects of charity and benevolence.

THE MOST FAMILIAR wedding rituals can transform themselves into meaningful traditions when it’s your wedding. The tossing of the bouquet, dancing with relatives you haven’t seen in years, the achingly embarrassing toasts…I wanted it all, and I loved every minute of this Christmas wedding.

Sagittarius: Paperwhite narcissus, Christmas cactus, red clover, dandelion Capricorn: Holly, carnation, mistletoe, pansy Aquarius: Carnation, wild rose, lady slipper Pisces: Lotus, passion flower, violet, narcissus, wisteria

Under the name The Waterson Family, they made their recording debut for Topic, one of four upcoming acts on the showcase compilation Folk-Sound of Britain (1965). Dispensing with guitars and banjos, they hollered unadorned close harmonies into a stark, chapel-like hush. The consensus was that they ‘sounded traditional’, but in a way no other folk singers did at the time. It was the result of pure intuition: there was no calculation in their art. When Bert Lloyd once commented joyfully on their mixolydian harmonies, they had to resort to a dictionary. Later in 1965 the quartet gathered around the microphone set up in the Camden Town flat of Topic producer Bill Leader and exhaled the extraordinary sequence of songs known as Frost and Fire. In his capacity as an artistic director of Topic, Lloyd curated the album’s contents. Focusing on the theme of death, ritual sacrifice and resurrection, he subtitled it A Calendar of Ritual and Magical Songs. The fourteen tracks are divided by calendrical seasons, and the four Watersons begin and end the album as midwinter wassailers, a custom popularised in the late eighteenth and early nineteenth centuries as groups of singers – ‘waits’ – made the rounds of the towns and villages, proffering a decorated bowl of spiced ale or wine and asking – in the form of a song, or ‘wassail’ – for a charitable donation. Midwinter comes shortly before the time of the first ploughing in preparation for the sowing of that year’s new crop, and the waits’ money, or food and drink, can be considered a form of benign sacrifice against the success of the next growth and harvest. The wassail-bowl’s rounds were often associated with the singing of Christmas carols.

When the latest major intraracial strife broke out between the Aryans, the Germans reverted to [Nazifying Christmas] (i.e., Germanizing Saturnalia) to reenact (i.e., re-plagiarize) the heritage of Saturnus (i.e., originally - of Perseus) by cutting off the Naga's head using a divine scythe. This is why the Jew Hanukkah festival uses the Menorah (i.e., the Naga's head) to commemorate the survival and yet the dedication to this Aryan unending ritual of sacrifice. Saturday is named after this god as if he were created along with his sickle to lurk in wait of those who want to rest on the Sabbath.

Louisa watched her husband shave. He was careful, methodical, and efficient as he scraped dark whiskers from his face. He kept a mug—not a cup—of tea at his elbow throughout this masculine ritual, shaving around his mouth first so he might sip at his tea. “You missed a spot on your jaw, Husband.” Husband. Her very own husband. He turned, flecks of lather dotting his visage, and held his razor out to her. Not quite a challenge, but something more than an invitation. The moment called for a shaving sonnet. Louisa set her tea aside—tea Joseph had prepared for her—and climbed off the bed. She took the razor from him and eyed his jaw. “Were you trying to spare my sensibilities last night?” “You were indisposed.” They both fell silent while Louisa scraped the last of the whiskers from Joseph’s cheek. She appropriated the towel he’d draped over his shoulder and wiped his face clean. “I know I was indisposed, but you blew out all the candles before you undressed. I’ve seen naked men before.” She’d never slept with one wrapped around her, though. Such an arrangement was… cozy, and inclined one toward loquaciousness. “You’ve seen naked men?” There was something too casual in Joseph’s question. Louisa set the razor down and stepped back. “Growing up, there was always a brother or two to spy on, and I think they didn’t mind being spied on so very much, or they wouldn’t have been quite as loud when they went swimming. I attend every exhibition the Royal Society puts on, and the Moreland library is quite well stocked.” He kissed her, and by virtue of his mouth on hers, Louisa understood that her husband was smiling at her pronouncements. He gave her a deucedly businesslike kiss though, over in a moment. As Louisa lingered in her husband’s arms, sneaking a whiff of the lavender soap scent of his skin, she wondered if married kisses were different from the courting kind. “I have married a fearlessly naughty woman,” Joseph said, stroking a hand down her braid. “And to think I was concerned that I was imposing by asking you to share my bed last night.” “You needn’t be gallant. I talked your ears off.” And he’d listened. He hadn’t fallen asleep, hadn’t patted her arm and rolled over, hadn’t let her know in unsubtle ways that the day had been quite long enough, thank you very much.

11.8 Christmas came and went. Parties; provincial exile; a return to London more relieved than joyous; more parties. On the 1st of January I found myself sitting, once more, beside my desk and blotter, looking through the window at the dawn. I always wake up early after drinking. It was a clear dawn, a good one to usher the new year in. The first phase of the Project would be going live this year. I looked at the pond, this site (since I’d rescued the girl there) of a minor resurrection, and thought of Vanuatans once again. On New Year’s Day, the men ride out on horses or just run about a stretch of pasture firing arrows up into the air: straight up, more or less vertically. The arrows, naturally, fall back down, with pretty much the same velocity as that with which they flew up in the first place. The men ride or run around until an arrow lands on one of them and kills him. Then they stop: the ritual demands that one man must be taken every year. Hungover, jaded, generally un-invigorated by the world, I found myself, in reverie, wishing—just as I had as a child when jumping from my sisters’ bed—that I could be one of these Vanuatan warriors, galloping about the fields, new-year’s wind biting at my cheeks, death whistling all around me, whistling me to life …

Happy Holidays (The Sonnet) Spirit of Christmas doesn't grow on a fir tree, Christmas blooms wherever the heart is hatefree. Ramadan isn't fulfilled by feasting on some tasty beef, The greatest of feast is haram if others go hungry. Hanukkah's miracle isn't about the oil lasting 8 days, Rather it's about the resilience of light amidst darkness. Fireworks may be diwali for those still in kindergarten, Everyday is diwali for an existence rooted in kindness. The will to love and the will to lift are the backbone, Of all human celebration, tradition and communion. Take that fundamental will out of the equation, All you have left are rituals without meaning and mission. Fasting, feasting and decorating are step two of any festival. First and foremost, at our altar within, we gotta light a candle.

There are two features of this intriguing text which seem to connect it with much later rituals for ensuring the health of crops. One is the salutation to the earth, ‘be well’, hal wes þu. In Old English this phrase was a common greeting, more usually found in the order wes þu hal, ‘be thou well’. By the twelfth century, this phrase is recorded as a toast, used to wish someone health when presenting them with a cup of drink.18 In time, it became contracted to wassail, and in Middle English it appears both as a toast and a general word for drinking and feasting. In medieval sources, wassailing has no connection to crops. From the sixteenth century onwards, however, there are records from across southern England of the custom of wassailing fruit-trees in the winter season, around Christmas or Twelfth Night, to ensure a good harvest of fruit in the coming year.19 This often involved singing to the trees, beating them with sticks, toasting them with cider or putting pieces of cider-soaked bread in their roots or branches. More than five hundred years separate this Anglo-Saxon field-ritual from the first records of wassailing, so there may be no direct connection between the Old English text and the later custom. However, the use of the phrase hal wes þu as a salutation to the earth is a remarkable similarity, even if it’s just coincidence.

At a time of so much distressing news from near and far, in an age when religion is distorted by extremists to divide and destroy, perhaps we all need excuses, and occasions, to savour cherished rituals of faith, family and friendship.

The lighted crib glowed in the shadowy chancel like the star of Bethlehem itself, and the aromatic smell of the evergreens added to the spirit of Christmas. Later, the bells would ring out and the winter sunshine would touch the flowers and silver on the altar with brightness. All would be glory and rejoicing, but there was something particularly lovely and holy about these quiet early morning devotions, and the two sisters preferred to attend then, knowing that the rest of the morning would be taken up with the cheerful ritual of Christmas Day cooking.

The Eight Myths of Hanukah 1. Hanukah is the Jewish Christmas. False. How many times have I been asked, “Is Hanukah the Jewish Christmas?” Let me set the record straight. Christmas is the Jewish Christmas. Mary and Joseph were Jewish, Jesus was Jewish, and at least one of the Wise Men was Jewish — the one that brought the fur. 2. Hanukah is the holiest of Jewish holidays. False. Hanukah isn’t even a religious holiday. The holiest of Jewish holidays is April 24, Barbra Streisand’s birthday. The second holiest Jewish holiday is December 29, the wedding anniversary of Steve Lawrence and Eydie Gorme. 3. Hanukah is another Jewish holiday where they tried to kill us, they didn’t, so we eat. True. Also known as the Festival of Lights, Hanukah is an eight-day Jewish holiday commemorating the re-dedication of the Holy Temple (the Second Temple) in Jerusalem at the time of the Maccabean Revolt of the second century BCE, which brings us to ... 4. Hanukah commemorates the miracle that one day’s worth of oil lasted eight days in the Holy Temple. True. But, this is hardly a miracle because I witnessed my grandmother doing the same thing with one tea bag. 5. During Hanukah, children get a gift every night for eight days. False. If you grew up in my house, you got a gift the first night, then for seven nights, you heard about how awful it was to grow up during The Great Depression. The ritual of gift giving is actually very American, since Jewish children in this country are totally exposed to Christmas customs. 6. Hanukah is a holiday when Jewish people eat bland, colorless foods that are fried in oil and difficult to digest. True for ALL Jewish holidays. On Hanukah, we eat latkes (potato pancakes) or sufganiot, if you are Sephardic. Sufganiot are similar to jelly donuts. I am part Sephardic, so I like donuts, just not jelly ones. 7. There are many popular songs about Hanukah, and Jewish people know the words to all of them. False. Other than “Dreidel, Dreidel, Dreidel,” there are no other Hanukah songs we can sing, except for “The Hanukah Song,” by Adam Sandler, which brings us to Number 8 ... 8. Steve & Eydie and Barbra Streisand have recorded Hanukah albums. SO NOT TRUE! Would you believe Steve and Eydie have recorded a Christmas album, and Barbra has recorded not one but two Christmas albums?! And all those Christmas songs we hear on the radio are mostly written, and oftentimes performed, by Jews! Oy vay! This brings us back to myth Number 1, proving once again that Christmas is the Jewish Christmas! So, from my Trailer Park to Yours, here is wishing you a very Happy Jewish Christmas and a Merry Hanukah! 261

Emotional Labour: The f Word, by Jane Caro and Catherine Fox "Work inside the home is not always about chores. One of the most onerous roles is managing the dynamics of the home. The running of the schedule, the attention to details about band practice and sports training, the purchase of presents for next Saturday’s birthday party, the check up at the dentist, all usually fall on one person's shoulders. Woody Allen, in the much-publicised custody case for his children with Mia Farrow, eventually lost, in part because unlike Farrow, he could not name the children’s dentist or paediatrician. It’s a guardianship role and it is not only physically time consuming but demands enormous intellectual and emotional attention. Sociologists call it kin work. It involves: 'keeping in touch with relations, preparing holiday celebrations and remembering birthdays. Another aspect of family work is being attentive to the emotions within a family - what sociologists call ‘emotion work.’ This means being attentive to the emotional tone among family members, troubleshooting and facing problems in a constructive way. In our society, women do a disproportionate amount of this important work. If any one of these activities is performed outside the home, it is called work - management work, psychiatry, event planning, advance works - and often highly remunerated. The key point here is that most adults do two important kinds of work: market work and family work, and that both kinds of work are required to make the world go round.' (Interview with Joan Williams, mothersandmore.org, 2000) This pressure culminates at Christmas. Like many women, Jane remembers loving Christmas as a child and young woman. As a mother, she hates it. Suddenly on top of all the usual paid and unpaid labour, there is the additional mountain of shopping, cooking, cleaning, decorating, card writing, present wrapping, ritual phone calls, peacekeeping and emotional care taking. And then on bloody Boxing Day it all has to be cleaned up. If you want to give your mother a fabulous Christmas present just cancel the whole thing. Bah humbug!

Often they are connected to our schedule or calendars, such as: • Meals • Bedtime routines • Words you say as your kids start the day, head to school, or return home Rituals and traditions are often connected to the regular things a family inevitably navigates together: • Family mantras can help us persevere through a challenge or remember who we are. • A template can guide how you ask for and offer forgiveness to one another. Some are born from a desire to lean into special experiences and connect them to important ideas: • Holiday traditions for Christmas and Easter help us enter into God’s great work in the world, not only as it happened in the past, but as it continues today. • Birthday celebrations are a chance to bless a family member for simply being who they are, honoring them as a gift from God and expressing gratitude for them. Repetition is the very thing that empowers any of these practices.

But this is not a singularly Jewish issue. Lots of people don’t, for instance, consider Jesus Christ their Lord and Savior but still take pleasure in Christmas. It doesn’t even have to be about religious identity.

The celebration of Christmas is a riotous declaration of the message that “unto us a child is born.” For without that message infusing the very life and essence of the celebration of Christmas every celebratory moment that we engage in during this season will be the stuff of meaningless pomp and empty circumstance. And tragically, in a world that has disemboweled that very message from the celebration, countless celebrants are destined to walk away achingly barren and with an undercurrent of gnawing disappointment because their empty rituals could not gift them with what the essential core of their humanity is in desperate need of. Therefore, “unto us a child is born” is the message that we must boldly and even brazenly herald throughout the year so that no soul who dares to celebrate in this manner will ever be left empty because the gift of this child is the embodiment of everything that we need and nothing that we do not.

Campbell wonders whether humanity might be experiencing a midlife crisis. We have been fire, we have built and controlled and expanded and triumphed. Now we look around at our triumph and suddenly we feel we can’t understand the meaning of any of it. What was it for? What was the point? We look at the changing climate and the fallen trees and the plastic in the oceans and the anomie of our phone-drugged children and something tells us we are disconnected but we don’t know what to do with this feeling. We need to move, are called to move, from fire to water, but there is nobody holding this ritual for us, nobody to organize our trip to the river or the mountain. And so we stumble on alone, and our smartphone apps and robots that can order a curry for us from the Internet and toy drones for Christmas and regular doses of antidepressants and celebrity TV—all the great swirling ocean of bullshit we have surrounded ourselves with in lieu of life, in lieu of living—this is our civilization’s equivalent of a middle-aged executive buying a red sports car and sleeping with his secretary.

Brilliant. And how do you know he’s a saint?” “He’s got a halo?” “Excellent, and does that golden halo remind you of anything?” Hitzrot broke into a smile. “Yeah! Those Egyptian things we studied last term. Those . . . um . . . sun disks!” “Thank you, Hitzrot. Go back to sleep.” Langdon turned back to the class. “Halos, like much of Christian symbology, were borrowed from the ancient Egyptian religion of sun worship. Christianity is filled with examples of sun worship.” “Excuse me?” the girl in front said. “I go to church all the time, and I don’t see much sun worshiping going on!” “Really? What do you celebrate on December twenty-fifth?” “Christmas. The birth of Jesus Christ.” “And yet according to the Bible, Christ was born in March, so what are we doing celebrating in late December?” Silence. Langdon smiled. “December twenty-fifth, my friends, is the ancient pagan holiday of sol invictus—Unconquered Sun—coinciding with the winter solstice. It’s that wonderful time of year when the sun returns, and the days start getting longer.” Langdon took another bite of apple. “Conquering religions,” he continued, “often adopt existing holidays to make conversion less shocking. It’s called transmutation. It helps people acclimatize to the new faith. Worshipers keep the same holy dates, pray in the same sacred locations, use a similar symbology . . . and they simply substitute a different god.” Now the girl in front looked furious. “You’re implying Christianity is just some kind of . . . repackaged sun worship!” “Not at all. Christianity did not borrow only from sun worship. The ritual of Christian canonization is taken from the ancient ‘god-making’ rite of Euhemerus. The practice of ‘god-eating’—that is, Holy Communion—was borrowed from the Aztecs. Even the concept of Christ dying for our sins is arguably not exclusively Christian; the self-sacrifice of a young man to absolve the sins of his people appears in the earliest tradition of the Quetzalcoatl.” The girl glared. “So, is anything in Christianity original?” “Very little in any organized faith is truly original. Religions are not born from scratch. They grow from one another. Modern religion is a collage . . . an assimilated historical record of man’s quest to understand the divine.

What’s happening?” Vic rubbed his nose along Kellan’s shoulders and neck, scenting him as he continued to make low growling sounds. “I’m knotting you. Filling you with my seed and keeping it there.” Kellan knew nothing of wolf mating rituals, but he’d never heard of swans doing such a thing. The pulsing in his ass from Vic’s cock continued, the flutters pleasing. Being joined with his mate as if they were one was as wonderful as he’d imagined it would be. And while the edge had been taken off, he hoped Vic had been serious about them having the whole night ahead of them still.

The original Christmas present, wrapped in muslins and rags rather than in decorative paper, does not merely come to give; he is himself a gift, the gift, the most outlandish demonstration of love that God could possibly offer. Everything he gives to the crowds who follow him—good news, sight, speech, ritual cleanliness, hearing, bread, teaching, peace, social inclusion, forgiveness, table fellowship, life—is in some way a precursor to his gift of himself, of his own accord, as a ransom for many.

Early on she had identified Malcolm as an ally in the strange world that was siblings by marriage, and they even had a code they muttered when things got really weird: NMF. It stood for “not my family,” and it exonerated them from any situation where they felt like outside witnesses to bizarre WASP rituals, like the time in July when the Stocktons had insisted on taking a professional family photo for their Christmas card and made them all wear shades of blue and white and stand in a semicircle around Chip and Tilda, who were seated in two chairs.