While I am fairly certain A Year Without a Santa Claus will not be receiving an Oscar this year, I do believe it will be a future cult Christmas classic particularly for your radical feminist friends. In fact, I expect this movie to have most people redder than a Starbucks Satan Sipper for its cautionary tale of the indispensability of women’s emotional labor and uncelebrated ingenuity.

The story begins in the North Pole with Santa getting a man cold and feeling underappreciated.  So much so that he decides to just call off Christmas altogether. Ms. Claus to the rescue. As the true socio-emotional leader of all things Christmas, Ms. Claus sets forth a plan to get Santa out of bed. Recognizing that masculinity is so fragile, she sends two elves and Vixen to find evidence that Christmas won’t be Christmas without Santa.

The trick is to inspire the Christmas spirit by making it snow in Southtown, a town where, like my home region of Central Texas (I am in shorts and a tank as I type), it never snows. Southtown is controlled by Snow Miser, brother of Heat Miser. The brothers have divided up the country and fight over of where it can be warm and mild or cold and snowy.  They illustrate to the audience the pettiness of male-typical competitiveness.

This time the emotion work is done by their mother, Mother Nature, who steps in to get her sons to stop the feud for just one day. It begins to snow in Southtown and, inspired, the children break their piggy banks to send gifts and cards to Santa saying “Let’s give Santa a Merry Christmas.” The movie takes an artistic twist to a wonderful cover of Elvis’ “Blue Christmas” by a child and spends a great bit of time on one mindful little girl and the construction of her Christmas card for Santa. Likely, the focus on the emotional intelligence of even girl children is meant to invoke women’s emotional  superiority as derived from an identification with the mother-nurturer.

It works. Christmas is on! He is missed and loved.

While there is no surprise how much women contribute to our holiday traditions and men’s careers, I thought the story took a gutsy twist in showing that Santa is merely a figurehead. In fact, my favorite scene is the one in which Ms. Claus dresses up in Santa’s suit and proclaims, “I could. I couldn’t, but I could!” Here she knows she could be Santa on this day, but realizes the importance of men feeling needed. She decides, instead, to be the wind beneath his sleigh. The end result is that “the squeaky wheel,” aka Santa, gets to be the hero, showing how men’s bad behavior all too often gets rewarded and even celebrated.

The director is smart to lure even non-feminists into watching A Year Without a Santa Claus by carefully obscuring its true message in its advertising. No women even appear on the movie poster (with the exception of Rudolph, who doesn’t even appear in the movie). Yet, in the movie, the women do all of the work and are portrayed as the true leaders. From Ms. Claus, to Mother Nature, to Vixen, and the little girl in blue, not one problem is resolved by a male character. Nor do any move the story forward. The male characters are mere set pieces and characters in place to highlight the capabilities and thoughtfulness of women.

The message of the movie is that women are taken for granted like air — invisible, unacknowledged, yet essential for life. Because #masculinitysofragile, they could lean in, but don’t. So they find what solace they can in the power of enabling.

D’Lane R. Compton, PhD is a lover of all things antler, feather, and fur. An associate professor of sociology at the University of New Orleans with a background in social psychology, methodology, and a little bit of demography, they are usually thinking about food, country roads, stigma, queer nooks and places, sneakers, and hipster subcultures. You can follow them on twitter.

Previous reviews include: Rudolph the Red-Nosed Reindeer.

Would Santa give you cancer? Not according to R. J. Reynolds, British American Tobacco, Philip and Morris, and other tobacco companies. They regularly used the jolly cultural icon to advertise cigarettes and other products during the early to mid-20^th century.

Print advertisements of the time often featured Santa savoring a smoke, presumably after a long night of delivering gifts. Such imagery suggests that he had earned the indulgence, and that consumers had too. For example, a 1920 advertisement for Murad Cigarettes shows Santa leaning against a chimney smoking, with the caption, “What could you Enjoy more this Xmas than MURAD?”

The tobacco industry also encouraged customers to purchase and give cigarettes as Christmas gifts. R. J. Reynolds provided some retailers with store displays to market products, including cardboard cutouts of Santa holding cartons of holiday wrapped Camels cigarettes.  Likewise, British American Tobacco supplied retailers with Christmas-themed packages, such as cartons of Pall Malls picturing Santa smoking and wishing customers a Merry Christmas.

Print advertisements conveyed similar messages.  In a 1931 Player’s Please advertisement (manufactured by Imperial Tobacco Group), Santa reminded shoppers that “The ‘Present’ time is very near.” R. J. Reynolds advertisements from the 1950s showed Santa declaring that Camel, Cavalier, Winston, and Prince Albert were “4 Of The Grandest Gifts You Can Give.”

Pairing images of cigarettes with a benevolent figure like Santa Claus reinforced the notion that the products were safe.  However, researchers had started to formally document the connection between smoking and lung cancer as early as the 1930s.  And the tobacco industry itself (internally) documented links between the two in the early 1950s. By 1964, the causal connection was clear. In his “Smoking and Health” report, Surgeon General Luther Terry concluded that smoking caused lung cancer, and suggested that a causal link between smoking and heart disease also existed. That same year, almost one-half of Americans reported being smokers.

Advertising certainly contributed (and continues to contribute) to the behavior, as research reported by the World Health Organization indicates. Then, as today, the tobacco industry lured customers to its addictive and harmful products in enticing and jolly ways.

Jacqueline Clark, PhD is an Associate Professor of Sociology and Chair of the Department at Ripon College. Her research focuses on inequalities, the sociology of health and illness, and the sociology of jobs, work, and organizations.

Bentham and Foucault might have been interested in the panopticon but every December we get a view of  true social control in the form of an overweight man at the North Pole. Santa Claus (or Sandy Claws, as he is sometimes called) is just the latest in a long line of beings whose sole purpose is to control children through fear (Krampus is another example, as is the Belsnickel, as Dwight demonstrated on The Office). Recently, though, Santa has been doing his spying by proxy (giving him more time to bully young reindeer).

In Santa’s place are his elves on the shelves, a team of small elves who began taking up residence in people’s homes in 2005. These elves observe the behavior of children and then fly back to the North Pole to report their observations to Santa each night. The magical ability to do so begins when the elves are named (before this point they are apparently in some sort of coma during which they can be sealed in boxes and sent to stores around the country) but the elves are in danger of losing their magic if touched. Upon returning each night, the elves hide in a new place and children delight in finding them each morning. Apparently, some of the elves also like to get into mischief, making them both spies and hypocrites.

Warning: Spoilers Ahead

If you have continued reading, prepare yourself for a shock. The elves are actually inanimate objects with neither magic nor the ability to report to Santa Claus each night. Instead, adults in each household are responsible for moving the elves around (thus touching them and ruining any magical potential that they may have had). As you can imagine, this creates quite a bit of work for these adults, to the point that there are posts dedicated to dealing with the fact that they forgot to move the elves. The elves have also been copied in various ways. Telling children that Santa can see them when they’re sleeping and knows when they’re awake and knows if they’ve been bad or good seems much easier, especially since adults are likely to run out of creative places to hide the elf after about the third day.

Assuming that the intention of Santa, Krampus, the Belsnickel, and the elves on the shelves is social control, it seems that the elves would be both the least effective and the biggest pain in the ass. Imagine if the prison designed by Bentham made it possible that prisoners could be observed at any time unless they touched the prison wall, in which case a door came down that cut off the potential view of the guards. There might be no escaping Santa’s creepy spying or the Belsnickel’s judgment, but if I was a kid and I wanted to get away with bad behavior you can bet that the first thing I would do is touch the damn elf.

National Ugly Christmas Sweater Day has come and gone, falling this year on Friday, December 18^th. Perhaps you’ve noticed the recent ascent of the Ugly Christmas Sweater or even been invited to an Ugly Christmas Sweater Party. How do we account for this trend and its call to “don we now our tacky apparel”?

Total search of term “ugly Christmas sweater” relative to other searches over time (c/o Google Trends):

Ugly Christmas Sweater parties purportedly originated in Vancouver, Canada, in 2001. Their appeal might seem to stem from their role as a vehicle for ironic nostalgia, an opportunity to revel in all that is festively cheesy. It also might provide an opportunity to express the collective effervescence of the well-intentioned (but hopelessly tacky) holiday apparel from moms and grandmas.

However, The Atlantic points to a more complex reason why we might enjoy the cheesy simplicity offered by Ugly Christmas Sweaters: “If there is a war on Christmas, then the Ugly Christmas Sweater, awesome in its terribleness, is a blissfully demilitarized zone.” This observation pokes fun at the Fox News-style hysterics regarding the “War on Christmas”; despite being commonly called Ugly Christmas Sweaters, the notion seems to persist that their celebration is an inclusive and “safe” one.

We might also consider the generally fraught nature of the holidays (which are financially and emotionally taxing for many), suggesting that the Ugly Sweater could offer an escape from individual holiday stress. There is no shortage of sociologists who can speak to the strain of family, consumerism, and mental health issues that plague the holidays, to say nothing of the particular gendered burdens they produce. Perhaps these parties represent an opportunity to shelve those tensions.

But how do we explain the fervent communal desire for simultaneous festive celebration and escape? Fred Davis notes that nostalgia is invoked during periods of discontinuity. This can occur at the individual level when we use nostalgia to “reassure ourselves of past happiness.” It may also function as a collective response – a “nostalgia orgy”- whereby we collaboratively reassure ourselves of shared past happiness through cultural symbols. The Ugly Christmas Sweater becomes a freighted symbol of past misguided, but genuine, familial affection and unselfconscious enthusiasm for the holidays – it doesn’t matter that we have not all really had the actual experience of receiving such a garment.

Jean Baudrillard might call the process of mythologizing the Ugly Christmas Sweater a simulation, a collapsing between reality and representation. And, as George Ritzer points out, simulation can become a ripe target for corporatization as it can be made more spectacular than its authentic counterparts. We need only look at the shift from the “authentic” prerogative to root through one’s closet for an ugly sweater bestowed by grandma (or even to retrieve from the thrift store a sweater imparted by someone else’s grandma) to the cottage-industry that has sprung up to provide ugly sweaters to the masses. There appears to be a need for collective nostalgia that is outstripped by the supply of “actual” Ugly Christmas Sweaters that we have at our disposal.

Colin Campbell states that consumption involves not just purchasing or using a good or service, but also selecting and enhancing it. Accordingly, our consumptive obligation to the Ugly Christmas Sweater becomes more demanding, individualized and, as Ritzer predicts, spectacular. For examples, we can view this intensive guide for DIY ugly sweaters. If DIY isn’t your style, you can indulge your individual (but mass-produced) tastes in NBA-inspired or cultural mash-up Ugly Christmas Sweaters, or these Ugly Christmas Sweaters that aren’t even sweaters at all.

The ironic appeal of the Ugly Christmas Sweater Party is that one can be deemed festive for partaking, while simultaneously ensuring that one is participating in a”safe” celebration – or even a gentle mockery – of holiday saturation and demands. The ascent of the Ugly Christmas Sweater has involved a transition from ironic nostalgia vehicle to a corporatized form of escapism, one that we are induced to participate in as a “safe” form of  festive simulation that becomes increasingly individualized and demanding in expression.

Re-posted at Pacific Standard.

Kerri Scheer is a PhD Student working in law and regulation in the Department of Sociology at the University of Toronto. She thanks her colleague Allison Meads for insights and edits on this post. You can follow Kerri on Twitter.

Movie Reviews

• Rudolph the Red Nosed Reindeer (pictured)

The History of Christmas

• Did the Nazis Celebrate Christmas?
• Militarizing Santa: Then and Now
• A Short History of Santa Claus
• The Pagan Roots of Christianity

Christmas Across Cultures

• Befana, the Christmas Witch
• Santa’s Evil Side Kick
• Black Pete (NSFW; trigger warning for images of blackface)
• Protestantizing Christmas Gift Giving: The ChristKind
• Snegurochka: Santa’s Granddaughter
• Culture and Coordinating Human Action
• Jewish Christmas — The Chinese Connection

The Economics of Christmas

• Disguising the Gift of Money
• International Comparison of Christmas Spending
• Christmas has an Economy
• The Christmas Tree Industry
• 1/3rd of People Say Commercialism is the Worst Part of Christmas

Racializing Christmas

• Racism and Xenophobia in “War on Christmas” Rhetoric
• White Privilege and the Snow White Santa
• New York Times Gift Guide for People of Color
• Black Pete (NSFW; trigger warning for images of blackface)
• Holiday in the Hood
• The Hazards of Historical Amnesia

Christmas and Gender

• Exploiting Gender at the Holidays
• Gender-Swapping Christmas
• Mariah Carey’s “All I Want for Christmas is You”: 1994 versus 2011
• 12 “Mums” Makes the Workload Light
• Christmas is Women’s Work
• Tis the Season for Reinforcing Gender Differences
• Holidays: A Time for Men to Buy Themselves Stuff
• Christmas at the White House: A Role for the First Lady

Gift Guides and the Social Construction of Gender

• The Heterosexual Gift Giving Imperative
• Gender, Technology, and Toys ‘R Us
• Gender in Toy Catalogs
• Body Messages in Christmas-Themed Ads
• Gift Giving with Gender Stereotypes
• More Gender Gift Giving and Advertising
• Another Gendered Gift Guide
• And more Gendered Gift Guides
• And more Gendered Gift Guides!
• Or, you could just buy her a clothesline

Sexifiying Christmas

• Sexy Women as Toys
• Move Over Halloween, Here Comes Christmas
• O-O-Oh Santa!

Christmas Marketing

• Support the Troops. Shop Walmart?
• Fun with the 2009 Target Catalog
• Guns for Christmas
• A Shorty History of Santa Claus
• 1930s Ad Touting Razor Technology
• Gap Thinks Girls are Vapid

Just for Fun

• Even Though Such Things Are Socially Constructed…
• Have a “Gay” Holiday!

Americans have a low opinion of Congress. Less than 10% of the voters think that Congress is doing a good job. But their own Representative . . . not so bad. A third of us think that our own rep deserves re-election (Rasmussen). Even that is low. Until recently, a majority of people approved of their own representative while disapproving of Congress in general. It’s been the same with crime. People feel safer in their own neighborhoods than elsewhere, even when those other neighborhoods have less crime.

Race relations too are bad . . . elsewhere. In the last year, the percent of Americans saying that race relations in the country are “bad” doubled (roughly from 30% to 60%). That’s understandable given the media coverage of Ferguson and other conflicts centered on race. But people take a far more sanguine view of things in their own community.  Eighty percent rate local race relations as “good,” and that number has remained unchanged throughout this century. (See this post  from last summer.)

Not surprising then that the problem with marriage in the US turns out to be about other people’s marriages. A recent survey asked people about the direction of their own marriage and marriage in the US generally.
Only a handful of people (5%) see marriage generally as getting stronger. More than eight times that say that their own marriages have strengthened. The results for “weaker” are just the reverse. Only 6% say that their own marriage has weakened, but 43% see marriage in the US as losing ground.

Why the “elsewhere effect”? One suspect is the media bias towards trouble. Good news is no news.  News editors don’t give us many stories about good race relations, or about the 25-year drop in crime, or about the decrease in divorce.  Instead, we get crime and conflict and a variety of  other problems. Add to this the perpetual political campaign with opposition candidates tirelessly telling us what’s wrong.  Given this balance of information, we can easily picture the larger society as a world in decline, a perilous world so different from the one we walk through every day.

At first glance, people seeing their own relationships as good, others’ relationships as more strained seems like the opposite of the pluralistic ignorance on college campuses. There, students often believe that things are better elsewhere, or at least better for other students. They think that most other students are having more sex, partying more heartily, and generally having a better time than they are themselves. But whether we see others as having fun or more problems, the cause of the discrepancy is the same – the information we have. We know our own lives first hand. We know about those generalized others mostly from the stories we hear. And the people – whether news editors or students on campus – select the stories that are interesting, not those that are typical.

Originally posted at Montclair SocioBlog.

Jay Livingston is the chair of the Sociology Department at Montclair State University. You can follow him at Montclair SocioBlog or on Twitter.

Flashback Friday.

A study by doctor Ruchi Gupta and colleagues mapped rates of asthma among children in Chicago, revealing that they are closely correlated with race and income. The overall U.S. rate of childhood asthma is about 10%, but evidence indicates that asthma is very unevenly distributed. Their visuals show that there are huge variations in the rates of childhood asthma among different neighborhoods:

The researchers looked at how the racial/ethnic composition of neighborhoods is associated with childhood asthma. They defined a neighborhood’s racial make-up by looking at those that were over 67% White, Black, or Hispanic. This graph shows the percent of such neighborhoods that fall into three categories of rates of asthma: low (less than 10% of children have asthma), medium (10-20% of children have it), and high (over 20% of kids are affected). While 95% of White neighborhoods have low or medium rates, 56% of Hispanic neighborhoods have medium or high rates. However, the really striking finding is for Black neighborhoods; 94% have medium or high prevalence. And the racial clustering is even more pronounced if we look only at the high category, where only a tiny proportion (6%) of White neighborhoods fall but nearly half of Black ones do…a nearly mirror image of what we see for the low category:

It’s hard to know exactly what causes higher rates of asthma in Black and Hispanic neighborhoods than in White ones. It could be differences in access to medical care. The researchers found that asthma rates are also higher in neighborhoods that have high rates of violence. Perhaps stress from living in neighborhoods with a lot of violence is leading to more asthma. The authors of the study suggest that parents might keep their children inside more to protect them from violence, leading to more exposure to second-hand smoke and other indoor pollutants (off-gassing from certain types of paints or construction materials, for instance).

Other studies suggest that poorer neighborhoods have worse outdoor environmental conditions, particularly exposure to industries that release toxic air pollutants or store toxic waste, which increase the risk of asthma. Having a parent with asthma increases the chances of having it as well, though the connection there is equally unsure–is there a genetic factor, or does it simply indicate that parents and children are likely to grow up in neighborhoods with similar conditions?

Regardless, it’s clear that some communities — often those with the fewest resources to deal with it — are bearing the brunt of whatever conditions cause childhood asthma.

Originally posted in 2010.

Gwen Sharp is an associate professor of sociology at Nevada State College. You can follow her on Twitter at @gwensharpnv.

I don’t have much to add on the “consensus plan” on poverty and mobility produced by the Brookings and American Enterprise institutes, referred to in their launch event as being on “different ends of the ideological spectrum” (can you imagine?). In addition to the report, you might consider the comments byJeff Spross, Brad DeLong, or the three-part series by Matt Bruenig.

My comment is about the increasingly (to me) frustrating description of poverty as something beyond simple comprehension and unreachable by mortal policy. It’s just not. The whole child poverty problem, for example, amounts to $62 billion dollars per year. There are certainly important details to be worked out in how to eliminate it, but the basic idea is pretty clear — you give poor people money. We have plenty of it.

This was obvious yet amazingly not remarked upon in the first 40 minutes of the launch event (which is all I watched). In the opening presentation, by Ron Haskins — for whom I have a well-documented distaste — started with this simple chart of official poverty rates:

He started with the blue line, poverty for elderly people, and said:

The blue line is probably the nation’s greatest success against poverty. It’s the elderly. And it basically has declined pretty much all the time. It has no relationship to the economy, and there is good research that shows that its cause at least 90% by Social Security. So, government did it, and so Social Security is the reason we’re able to be successful to reduce poverty among the elderly.

And then everyone proceeded to ignore the obvious implication of that: when you give people money, they aren’t poor anymore. The most unintentionally hilarious illustration of this was in the keynote (why?) address from David Brooks (who has definitely been working on relaxing lately, especially when it comes to preparing keynote puff-pieces). He said this, according to my unofficial transcript:

Poverty is a cloud problem and not a clock problem. This is a Karl Popper distinction. He said some problems are clock problems – you can take them apart into individual pieces and fix them. Some problems are cloud problems. You can’t take a cloud apart. It’s a dynamic system that is always interspersed. And Popper said we have a tendency to try to take cloud problems and turn them into clock problems, because it’s just easier for us to think about. But poverty is a cloud problem. … A problem like poverty is too complicated to be contained by any one political philosophy. … So we have to be humble, because it’s so gloomy and so complicated and so cloud-like.

The good news is that for all the complexity of poverty, and all the way it’s a cloud, it offers a political opportunity, especially in a polarized era, because it’s not an either/or issue. … Poverty is an and/and issue, because it takes a zillion things to address it, and some of those things are going to come from the left, and some are going to come from the right. … And if poverty is this mysterious, unknowable, negative spiral-loop that some people find themselves in, then surely the solution is to throw everything we think works at the problem simultaneously, and try in ways we will never understand, to have a positive virtuous cycle. And so there’s not a lot of tradeoffs, there’s just a lot of throwing stuff in. And social science, which is so prevalent in this report, is so valuable in proving what works, but ultimately it has to bow down to human realities – to psychology, to emotion, to reality, and to just the way an emergent system works.

Poverty is only a “mysterious, unknowable, negative spiral-loop” if you specifically ignore the lack of money that is its proximate cause. Sure, spend your whole life wondering about the mysteries of human variation — but could we agree to do that after taking care of people’s basic needs?

I wonder if poverty among the elderly once seemed like a weird, amorphous, confusing problem. I doubt it. But it probably would if we had assumed that the only way to solve elderly poverty was to get children to give their parents more money. Then we would have to worry about the market position of their children, the timing of their births, the complexity of their motivations and relationships, the vagaries of the market, and the folly of youth. Instead, we gave old people money. And now elderly poverty “has declined pretty much all the time” and “it has no relationship to the economy.”

Imagine that.

Originally posted at Family Inequality; re-posted at Pacific Standard.

Philip N. Cohen, PhD is a professor of sociology at the University of Maryland, College Park. He is the author of The Family, a sociology of family textbook, and writes the blog Family Inequality. You can follow him on Twitter or Facebook.