Rejecting Thanksgiving?

There are many reasons to reject Thanksgiving.  It is a holiday that celebrates the genocide carried out against native populations by encouraging the perpetrators of that genocide to enthusiastically gorge themselves on the slaughtered remains of a whole new set of victims.  The systematic slaughter of animals differs from genocide only in that it lacks the goal of total extermination; instead the goal is for a never ending supply of bodies and fluids.  Indeed, it is genocide without end.

Furthermore, Thanksgiving has become the starting gun marking the so-called holiday season, also known as the shopping season.  It is a holiday that is putatively about being thankful and appreciative which concludes with people being trampled to death outside Wal-Mart by shoppers who have been convinced that their adequacy as parents hinges on their ability to secure whatever toy happens to be trending.

Consequently, calls to reject Thanksgiving are commonplace amongst the subset of the population that objects to genocide, animal sacrifice, and/or the mass frenzy of consumerism.

But calling on people to simply reject a firmly established holiday is quite difficult and perhaps somewhat unclear.  Is the idea to treat the day that Thanksgiving happens to fall on as a typical day which might include going to work, eating an average meal, not travelling or visiting family, not engaging in whatever benign traditions one may have grown accustomed to?  I for example would likely have to refrain from playing “Alice Restaurant” and donning my (now stained and tattered) “This Dump is Closed on Thanksgiving” t-shirt.  Does singing a bar of Alice’s Restaurant constitute tacit support for the atrocities at the heart of the Thanksgiving holiday?

Alternatively, is the call to reject or boycott Thanksgiving more accurately (or if not more accurately, simply preferably) understood as a call to re-invent or transform Thanksgiving?  I would suspect that it would be more feasible to transform a holiday than to simply wipe it off the calendar.  I would suspect that it would be impossible for the mass of people currently living in the United States not to ascribe some significance to the end of November, to look at a calendar and not think: “Thanksgiving”.  It is more likely—and more rewarding—to reinvent, rehabilitate, or possibly just co-opt the holiday.

Admittedly, this is far from an original idea.  Many Native Americans have treated the holiday as a Day of Mourning.  I would like to see this idea spread further.  It was introduced as an opportunity to reflect on the violent and genocidal European conquest of this continent but could easily be extended to include the animal populations that have been removed from the land as well.

Likewise, vegans and animal advocates regularly circulate animal-free menus that mimic a traditional Thanksgiving feast.  And I am aware of one animal advocate who has recommended–similar to a Day of Mourning–that a Thanksgiving day fast would be a most appropriate response.  Is a fast a boycott or simply a different way of investing the day with significance and meaning?

In any case, we are a society that is desperately in need of holidays and so we should probably be reluctant to simply give them up.  In Barbara Ehrenreich’s Dancing in the Streets: A History of Collective Joy, she reports that “[i]n fifteenth century France…one our of every four days of the year was an official holiday of some sort, usually dedicated to a mix of religious ceremonies, and more or less unsanctioned carryings-on.”  In comparison, our calendar looks quite austere.

But we need holidays that bring us closer to our espoused values, which serve as reminders of what we have genuinely deemed to be important and opportunities to reflect, holidays that pause rather than stimulate business cycles, which offer us the chance to experience a range of emotions from mourning, when appropriate, to joy.  We lack genuine holidays; we now have only sales pitches and endzone dances.Day of Mourning

Here Comes the Sun

“For the most part, we who live at the end of the twentieth century no longer celebrate these ancient festivals. Or, if we do, we observe them in unrecognizable forms…these are often highly commercialized affairs. Gone is the sense of participation in the cyclic interaction of the Earth and the heavens. Now we seem to be interested only in our human business. We rarely look up at the night sky, and we tend to observe a sunrise or sunset with only casual interest.”     -Richard Heinberg, Celebrate the Solstice, p. 6

I am an atheist. Yet I am acutely aware of certain things that organized religion has, at times, done well: creating community for its adherents, fostering enduring traditions, and even encouraging good works. I’ll assume that the harm caused by religion need not be addressed or cataloged.

That said, I find myself without much in the way of tradition and the holidays I have thus far tended to celebrate have not necessarily been very meaningful; they do not necessarily reflect my values, or focus my attention on what matters to me. They have been enjoyable in that they often afford time with family, a break from work, and, of course, delicious food but there is an arbitrariness about them that detracts from their significance.

An atheist on Christmas, a vegan (or really anyone who opposes genocide) on Thanksgiving, and an anarchist on the Fourth of July must all feel at least somewhat out of place.

This is why for the first time I will be genuinely celebrating the Winter Solstice and staking claim to a holiday that resonates with me. I am not so much observing a holiday as I am asserting a holiday. I am, of course, not creating this holiday as it has been celebrated since ancient times in a multitude of creative ways.

The Winter Solstice represents the point in the year when days start getting longer rather than shorter; the point when the presence of the sun stops shrinking and begins asserting itself again. This is worth celebrating. To celebrate the Solstice is to acknowledge that the change in season matters in ways that go beyond fashion and to acknowledge that our days are not simply a series of 24 hour intervals that can be carved up in whatever manner we (or more often others) wish to carve them. Our days are not interchangeable parts.

In Celebrate the Solstice, Richard Heinberg explains: “We have gradually but decisively cut ourselves off from many of the cycles of the cosmos and of the biosphere and substituted arbitrary, economically determined temporal patterns. We have overridden the natural daily rhythms of light and dark with the artificial illumination of cities; the rhythm of the seasons with greenhouses and supermarkets, jet travel and central heating.” (p. 22).

When we make it through the longest night of the year to find the sun shining in the morning, our faith in what the Earth may provide us with is confirmed.

Dougald Hine of the Dark Mountain Project has said of the Solstice that: “Much of winter’s harshness and hunger may lie ahead, but we know that the world is headed towards comfort and fruitfulness again.”

If we are to remake our culture in such a way so that it respects the “more-than-human-world” (to borrow David Abram’s rich phrase) and embodies the values that we hope to see flourish then we must set about the work (or is it play?) of creating and perhaps, more often than not, re-discovering the holidays, festivals, traditions, and dare I say ritual, that matters to us. As an atheist one might suspect that I have no need for such things (“childish things”?) and yet I am growing to see them as increasingly important.

For people such as me who are used to going through the motions of prefab holidays, the business of rewriting the calendar should be both challenging and exciting. It is a creative endeavor without formulaic answers.

For the Solstice this year, I plan to stay up through the night spending time with someone I love as together we wait to greet the sun and feel cold night air give way to the warmth of sunrise. To acknowledge our kinship with our fellow animals who are also currently experiencing long cold nights, we will leave offerings of food for them to find. We may stay warm with a fire and read words that focus our attention on the significance of the time and place we are in.

This is not activism in any conventional sense. It is instead part of the process of falling in love with Earth and the many beings who, along with ourselves, comprise Earth.