The Battle for Christmas Quotes

“As purchasers, how often do we end by using money as a substitute for what we fear is insufficient thoughtfulness and sensitivity?—by deciding, at the end of a lengthy shopping excursion, to buy expensive presents for our loved ones simply because we cannot think of that one simple gift that would be modest in price but perfectly intimate in effect.”
― Stephen Nissenbaum, The Battle for Christmas: A Cultural History of America's Most Cherished Holiday

“Santa mediated magically between parent and child--between the buyer and the recipient of the gifts. His presence was what took the gift out of the realm of commerce--in the eyes of parents, perhaps, as well as children. To phrase this in a more contemporary fashion, we might say that Santa 'mystified' consumption. He also mystified production and distribution.”
― Stephen Nissenbaum, The Battle for Christmas: A Cultural History of America's Most Cherished Holiday

“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”
― Stephen Nissenbaum, The Battle for Christmas: A Cultural History of America's Most Cherished Holiday

“It is commonplace, nowadays, to hark back to a time when Christmas was simpler, more authentic, and less commercial than it has become. Even professional historians have tended to write about the pre-twentieth-century in that way. Generally when people muse along these lines it is to associate the noncommercial holiday with the years of their own childhood, or perhaps the childhood of their parents or (at most) their grandparents. As it happens, such musings have been commonplace for a long time--for more than a century and a half. Consider the theme of a short story dating back to the middle of the nineteenth century, a story that commented on the profusion of presents bought and sold during the holiday season--and the trouble many comfortably-off Americans had in finding something meaningful to give their loved ones at Christmas. The author of the story was soon to become America's best-known writer--Harriet Beecher Stowe....When she was a child of 10, explained Stowe...'the very idea of a present was so new' that a child would be 'perfectly delighted' with the gift of even a single piece of candy. In those days, 'presents did not fly about as they do now.' But nowadays, things seem different: 'There are worlds of money wasted, at this time of year, in getting things that nobody wants, and nobody cares for after they are got.' Just as many people do today, Harriet Beecher Stowe seems to have believed that this change took place within her own generation (she was born in 1811).”
― Stephen Nissenbaum, The Battle for Christmas: A Cultural History of America's Most Cherished Holiday

“In this way, Moore managed to evoke what had eluded his fellow Knickerbockers, Washington Irving and John Pintard, in their own efforts to recapture the spirit of Christmas past: that is, the integration of the social classes in a scene of shared festivity where the poor posed no threat and gratefully accepted their place. Moore did this by replacing the cheerful poor of cherished memory not just with the children of the household but also with the magical figure of St. Nicholas himself. With this tricky maneuver Moore managed to transform what had been merely archaic and sentimental (and also patronizing to the poor) into something that can be called mythic. In order to negotiate that transformation, to create that myth, Moore had to make the two simple yet crucial changes I have described: He had to present St. Nicholas as a figure who would evoke in his hearers and readers a working-class image (and not a patrician one) and also as a figure who would act the patrician's part (and not the worker's). He had to present St. Nicholas in the role of a bishop, but without a bishop's authority to stand in judgment. In short, Moore had to present St. Nicholas as both a bishop and a worker--but without either the power of the one or the animosity of the other.”
― Stephen Nissenbaum, The Battle for Christmas: A Cultural History of America's Most Cherished Holiday

“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.”
― Stephen Nissenbaum, The Battle for Christmas: A Cultural History of America's Most Cherished Holiday

“As it turned out, the years 1817-1819 were to represent a historical high-water mark in the religious celebration of Christmas in Boston. To this day New England's Unitarian, Baptist, and Methodist churches are ordinarily closed on Christmas Day, along with its Congregational and Presbytarian ones. What happened was that in New England, as elsewhere, religion failed to transform Christmas from a season of misrule into an occasion of quieter pleasure. That transformation would, however, shortly take place--but not at the hands of Christianity. The 'house of ale' would not be vanquished by the house of God, but by a new faith that was just beginning to sweep over American society. It was the religion of domesticity, which would be represented at Christmas-time not by Jesus of Nazareth but by a newer and more wordly deity--Santa Claus.”
― Stephen Nissenbaum, The Battle for Christmas: A Cultural History of America's Most Cherished Holiday

“The Puritans knew what subsequent generations would forget: that when the Church, more than a millennium earlier, had placed Christmas Day in late December, the decision was part of what amounted to a compromise, and a compromise for which the Church paid a high price. Late-December festivities were deeply rooted in popular culture, both in observance of the winter solstice and in celebration of the one brief period of leisure and plenty in the agricultural year. In return for ensuring massive observance of the anniversary of the Savior's birth by assigning it to this resonant date, the Church for its part tacitly agreed to allow the holiday to be celebrated more or less the way it had always been. From the beginning, the Church's hold over Christmas was (and remains still) rather tenuous. There were always people for whom Christmas was a time of pious devotion rather than carnival, but such people were always in the minority. It may not be going too far to say that Christmas has always been an extremely difficult holiday to Christianize. Little wonder that the Puritans were willing to save themselves the trouble.”
― Stephen Nissenbaum, The Battle for Christmas: A Cultural History of America's Most Cherished Holiday

“It was those children who became the temporary centers of attention and deference at Christmas, and the joy and gratitude on their faces and in their voices as they opened their presents was a vivid re-creation of the exchange of gifts for goodwill that had long constituted the emotional heart of the Christmas”
― Stephen Nissenbaum, The Battle for Christmas: A Cultural History of America's Most Cherished Holiday

“declare”
― Stephen Nissenbaum, The Battle for Christmas: A Cultural History of America's Most Cherished Holiday

“It was actually illegal to celebrate Christmas in Massachusetts between 1659”
― Stephen Nissenbaum, The Battle for Christmas: A Cultural History of America's Most Cherished Holiday