Standing in the urinals of a pub in Bangalore, India, I look up to see a Christmas-themed poster. A bear, wearing a Christmas hat, invites me to “get merry this Christmas – and not just on our beer”. I was about to dismiss the poster as a depressing example of the needless secularisation and commercialisation of Christmas. Though barely raised Christian, I suppose I had always assumed that Christian symbols such as, say, the nativity scene, still reminded what we might call post-Christian (raised Christian and still influenced by Christian culture despite neither believing nor attending church) celebrants that Christmas was about remembering the poor. I was about to dismiss the poster, but realising I had nothing better to do, decided to read on. In fact, the Christmas bear invited me to get merry by gifting money to a poor child. I had been too quick to judge. Later, I saw how those taking up the offer had been incorporated into a public ritual,immortalized by writing their name beside a picture of the child they had helped on a paper tag, which had been draped in the branches of a Christmas tree, where normally decorative baubles might hang.
I reflected on how a secular Christmas had nonetheless sacralized and ritualised giving and receiving, and this ritual in itself might be a strong enough anchor from which to inspire solidarity with the poor.
To understand how this might work, I began to reflect on the nature of this ritual. I recalled Bloch’s (2010) description of ritual as a performance of transcendental ideals. Notwithstanding the commercialisation, there does seem to remain, at least amongst my family and friends, an authentic sense that Christmas is about thoughtful giving and receiving amongst those we most dearly love. Bloch also tells us that ritual acts as a performance of a possible world that deliberately contradicts the world around us, such as when funerals speak to the continuation of a life despite the evidence to the contrary.
What world might our Christmas ritual of giving and receiving be contradicting? Parry (1986) observes that a capitalist society is one in which there is simultaneously no gift, since everything has a cost, and an absolute gift, whereby nothing is expected in return. Perhaps secular Christmas is a time in which we push through the no gift/absolute gift, and return to a reciprocity grounded in love.
Perhaps the Christmas bear draws its strength from this same binary, luring us towards the absolute gift. Or perhaps the bear invites us to expand the circle of those we love. In either case, in this bar, in Bangalore, the Christmas bear might be all that is required to inspire solidarity with the poor.
Bloch, Maurice (2010). ‘Bloch on Bloch on Religion’. Advances in Research 1. 4-13.
Parry, Jonathon (1986). ‘The Gift, the Indian Gift and the ‘Indian Gift”. Man 21(3). 453-473.
Dr Timothy Stacey is a graduate of and Research Assistant at the Faiths and Civil Society Unit, Goldsmiths, University of London. Against a backdrop of a perceived decline of solidarity in secular modernity, especially in the North-Atlantic West, Tim’s doctoral thesis explored the sources of solidarity in religiously plural spaces. The thesis combined a genealogical exploration of constructions of solidarity in theology, philosophy, sociology, anthropology and social policy, with an ethnographic study of groups seeking to develop solidarity in London. Tim is interested in research into and visions of solidarity that defy binaries such as religious/secular, embodied communitarian/cartesian individualist, and socialist/capitalist. His aim is to undertake research that strengthens solidarity by connecting with policy makers and activists.
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