How Long Does the Santa Claus Live?

Santa Claus or Joulupukki as I know him in my own Finnish language has been a continuing presence in my life since my birth during the 1950s in Lapland, Finland. I am a Christmas child myself who was born in a city that resides both the Santa Claus’ Main Post Office at Napapiiri at the Arctic Circle and the long tradition of tourist industry around Santa/Julupukki, including the official University courses in Elf Profession. Just check here to believe it. I am not telling you fibs.

Once in a while, or quite often actually, researchers do tell you that Santa is a lie, check in here and if you still have doubts here it is in Finnish. Every now and then we are also reminded that adults think too much. I mean in no respect to demean the two articles presented here but I am convinced that whatever we believe does construct our reality, including the metaphysical reality of Santa. Check my previous 2010 posting here about what is the history of the Santa tradition I believe in.

This year, like every year, it has come to pass that people are considering Santa and their Christmas traditions, including its political correctness and the commercialisation surrounding the modern practice of giving enormous amounts of presents to everyone. It boosts the economy, say the economists and many, if not all the shops rely on their Christmas sales to cover much of their yearly expenses. This makes it understandable that we keep on staring the Christmas markets earlier and earlier in the year. And who wouldn’t like to boost the economy? Or maybe not.

I live in Australia and find that the Christmas for me starts with the decorations at the shopping center, because otherwise, it is summer. The season comes as a great contradiction to my birth home of Rovaniemi, where the winter snow falls plentiful and it is freezing cold. In Australia, in the heat and the sun, it is quite hard for me to think about Christmas in the way I used to as a child. Now my traditions much come from having fun with the grandchildren and imagining with them how Santa would ride the skis from Lapland to deliver the presents Downunder.

My grandchildren know very well, where the line of the fairy-tale and the reality lies. They think that it is ‘cool’ that they, for example, know exactly where the North Pole is: that it is at Rovaniemi, Finland. And why do they know is because they have been there themselves. My six-year old granddaughter insists on this. “Mummu, I have actually been there twice.” There is no buts about it. She does not think about it philosophically, or in any metaphorical way. For her North Pole is where the Santa lives and because she knows the Santa, Rovaniemi for her is the North Pole. It is possible for children to think about Santa philosophically as well. At the age of five, my elder son asked me how long I thought Santa would live and when I answered: “As long as you believe in him”, he immediately said: “Oh, just like God!” That was also clear at one go and the end of the discussion.

Oh no, my granddaughter thinks about it all as a great potential for performance. She needs the right costume, and the right music and the right atmosphere and we are on. This will be the best Christmas ever performed. I bet it will include the music from the movie Trolls as for her it is the best dancing soundtrack possible to imagine.

The other way, I get my Christmas spirit rising is through technology and internet. I plan on talking to my family situated around the world, especially the other granddaughter in London. We are planning on maybe decorating our Christmas trees together, at the same time, through connecting on Skype. At least we will build Lego Christmas decorations together in our weekly get-togethers. We will show and tell about all the little decorations I have collected and placed in our tree. They come with different memories of my family for generations. Before this tree decorating used to be on the 13^th of December, because the Saint Lucia’s Day was my mother’s day. The family tradition carried to us from Sweden through the WWII when my mother was a refugee as a child there. We remember, I can tell it all to my grandchildren in my mother tongue, in Finnish.

This year, though, like last year, my grandchildren are in a hurry, and so am I. So, we might decorate the tree during the first week of December, already. The artificial trees that last and last make this longer season possible. The positive part is that we can even choose the colour of the tree as we fancy. This year it will be black. And from there on, sitting quietly, watching the lights on that tree reminds me of the Christmases past, present and the future. Baking cookies and the Karelian Pies with kids makes my Christmas real.

Our Christmas or Yule/Joulu traditions as I say it in Finnish might change and adjust into new technology, new environments and blend with new traditions. Still, for us the message of Santa remains the same: compassion, kindness, light, fun and caring. To me, it is no lie, it is a reality worth sharing with my family and friends and passing on to children and grandchildren.

If the spirit of Santa grows into a figure of a jolly old man or a strong grandma like woman, it might not be so bad to imagine that it is the spirit of the ages, all the good parts from Odin to St Nicolaus and many other unimaginable realities blended together into a consideration of others and their plight. It is not always about us. Mostly it is about the truth. So, how long does the Santa live? I still say that wherever or whenever you are, it depends on your own capability to imagine.

Contemplating Motherhood

On Mother’s Day

I never was a great believe in the Mother’s Day. I always thought that celebrating Mother for one day, when 364 days a year the mothers of the world were treated badly really wasn’t a celebration. I preferred the International Women’s Day on March the 8th because it highlights the importance of our work for building equal relationships between the sexes in our society. My view of Mother’s Day has been impeded by my knowledge of the inbuilt violence against women in our society, but it has grown on me. I am clearly thawing. It is the grandmotherhood that is doing the job of making me see the more positive side of the Mother’s Day celebration.

Do not take me in the wrong way. I have enjoyed many Mother’s Days. In fact my first Mother’s Day as a young mother was when I came home with a new baby boy. I have also instigated a tradition of buying pyjamas to everybody to celebrate Mother’s Day. It has been fun. I have enjoyed sending cards to my own mother, grandmother and greatgrandmother. I was aware that they clearly felt that this day was an important achievement and I have always respected their views. But that time when my daughter gave a Mother’s Day Speech at the Finnish Society’s Mother’s Day celebration a few years back started the thawing process for me for real. And then of course she gave me my first grandchild and my son gave me my second one. That got me researching about this phenomenon called Motherhood.

Biological considerations on motherhood

By interpreting what the brain research during the last 20 years says, I can quite confidentially trace my grandmother’s urge for compensate emotional strain by retail therapy to her mother. My greatgrandmother had lost two babies before giving birth to grandmother. This experience of deep loss had left her emotionally incapable of connecting with the new baby, cuddling her or smiling with her. That caused grandmother a lasting trauma.

According to the brain research, it is the right side of our brain that has the primary capacity to understand and regulate emotions (McGilchrist, 2010). The left side interprets more mixed feelings. A baby stores the face of the primary carer to the right side of the brain. The more we, mother or carer, adore them, interact with them and cuddle them,the more their capability for empathy is developed (Szalavitz and Perry, 2010). According to the most confirmed research done with rats, the way we nurture our young will choose the DNA pathways that determine how we and the generations after us nurture our young.

But all is not lost to biology as according to research we choose the best of the best by mirroring the carer that has nurtured us most as babies. So, interpreting this research leads me to conclude that my grandmother chose to mirror my greatgrandfather, who at the time, instead of greatgrandmother had the capacity left to adore her, cuddle her and think that she was the best. Due to this emotional interpretation she then in her turn adored my mother who then adored me. This was enhanced by my father adoring me as well as he thought that I along with my sister was the best of the best. Following this lead, I of course loved my babies ‘to bits’ and my kids with the help of their spouses love theirs the same.

This according to grandparental investment theory leads to the best possible way for our survival as a family (Coall and Hertwig, 2010). So, why wouldn’t our brain, after a long generational left brain preferred functional interpretation of the pieces of information coming from the whole reality of the right brain knowledge come to the logical conclusion that a day called Mother’s Day would be the best representation of the culmination of this development. That is that on one particular day all primary carers called Mothers in different languages should be celebrated as tokens for this empathy development in our society. This decision of course mirrors the similar logical process by which Alexandra Kollontai and others determined that March the 8th would be the International Women’s Day in rejection of the Mother’s Day celebrations that did not feel politically correct for them. This is of course why we now have a Father’s Day, a Children’s Day and as many token days as we care to celebrate for any reason what-so-ever. They are not the reality but bring the thought into focus for a time, just like our left brain likes it.

Mother’s Day as a cultural statement of intention

To me Mother’s Day as such has not been real. It has lacked consistency in mirroring what really is the daily life of a mother. I can see it as a statement of intention in relation to what would be ideal. However, we are nowhere near there. But as with the idea of Santa Claus as a representation of goodwill in society, the idea of Mother’s Day as representing how we would like to treat all the mothers of the world, every day, is a valid ideal.

When looking at the history of Motherhood, it can only be said that there is a huge lack of sources and materials from where to look for the record of the concrete experience of motherhood in our culture. Across the cultures, through the history, women have been described as ‘made for motherhood’. They are essentially mothers by virtue. According to available sources all women were born to motherhood (Vanderberg-Daves, 2002). Much of these sources are religious statements on Virgin Mothers of various religions as a picture perfect ideal of womanhood. For a long time this distorted picture has determined motherhood as ideal womanhood.

The other reality for women comes from the statistics of domestic violence across the cultures. For me, as a researcher who has researched violence against women for decades and as a result has at times been totally disillusioned by the utter horror of it all, Mother’s Day celebrations seem a little bit too small as an effort to bring the inequality of the situation into focus. However, I am now warming to the idea. As a historian of ideas, I do recognise that it takes centuries to bring an idea to reality and 99-years of Mother’s Days and about the same amount of the Women’s Days is really a short time.

This year I will happily accept the flowers for the Mother’s Day. In fact I’ll buy the Tulips all on my own. I will also go and get myself a Whipper Snipper to ensure that these flowers will keep growing in my garden for the sake of motherhood and grandmotherhood as a cultural statement of genuine change in the world for more empathy in humanity.


References:

COALL, D. & HERTWIG, R. 2010. Toward an integrative framework of grandparental investment. Behavioral and Brain Sciences, 33, 40.
MCGILCHRIST, I. 2010. The Master and His Emissary; The Divided Brain and the Making of the Modern World, New Haven and London, Yale University Press.
SZALAVITZ, M. & PERRY, B. D. 2010. Born For Love; Why Empathy is Essential - and Endangered, William Morrow, Harper Collins Publishers.
VANDERBERG-DAVES, J. 2002. Teaching Motherhood in History. Women's Studies Quarterly, 30, Fall, 3/4, 234-255.

On the importance of transferring cultural ethnicity to the next generation

Comments on ‘Finnishness’ as a cultural identity in transformation in multicultural society such as Australia

As a discussion on how we can best transfer our culture to our grandchildren in multicultural Australia (see my June blog posting on volunteering as grand parenting), I received a book from Finland. It is written by Laura Kolbe, a professor of European history at the University of Helsinki. The book is called IHANUUKSIEN IHMEMAA [roughly translated: The wondrous wonderland]. The book discusses the concept of the modern Finnishness in the global context by seeking insights through contemplating on the history of the construction of ‘Finnishness’ during the last two centuries. It is a good and easy read, well recommended for those who want to gain more understanding of the issues concerning transferring ethnicity and culture. It is a very personal contemplation on culture in relation to the author’s experiences as a much sought authority on Finland and Finnishness. As I am someone who has identified my ethnicity as Finnish in the Australian context, reading the book raised several interesting issues on how and what it is that is important to consider as transferable to the next generation.

To me one of the highlights of the book was the author’s discussion on culture as being “that what is left when everything else is taken away (Kolbe, 2010, my translation).” According to Laura Kolbe, a person who is ’cultured’ is someone who”knows his/her own culture, is interested in learning more and knows the proper etiquette. When necessary a cultured person also acts as a re-creator of traditions (Ibid, my translation).” In the context of the multicultural Australia, I would then ask what one would best choose as representing one’s ethnic culture to be transferrable to the next generation.

Another interesting issue Kolbe raises concerns branding of a country. How would one identify a country’s brand? How would a country sell itself in a global market? Laura Kolbe belongs to the Committee of Finland Brand development [Suomen brändivaltuuskunta], set to work by 2008 Foreign Minister Alexander Stubb. As members the Committee has a number of Finnish intellectuals and the deep discussion has been aided by Simon Anholt, who is considered a world’s leading political advisor on the Country branding concept(Ängeslevä, 2010). They have considered what would make a leading country in the world imagery. Their report is expected at the end of this year. As a Finn in multicultural Australia, holding a double citizenship, I see different motives in transferring one’s ethnicity to the next generation as part of creating culture of family life in Australia and finding a representing image of one’s ethnic country to ‘sell’ in a global context.

If I were to ‘sell’ Finland as a brand in Australia, I would probably agree with the panel of the 2009 Finnish TV series ‘Suomi myytävänä’ [Finland for sale] that the winners would be Kalevala, sauna and Joulupukki [Santa Claus]. Promoting them as uniquely Finnish would be something which defines my ethnic brand from others. This does not mean in any way that they would have been originally Finnish. Finnishness as Kolbe concludes is a ‘liberal-educated’ construction anyway. Their unique Finnish expression would be the selling point. I have sang Kalevala lyrics and Kanteletar inspired folk songs enough in the Folklore tent at the Woodford Folk Festival in Queensland and at the Canberra National Folk Festival to know that it is this unique way of singing that people stop to listen. It might be a re-creation but it sells the brand. Sauna might be historically only a survivor of the old Roman and European tradition in the Finnish environment (Korhonen, 1993), but it is a living tradition supported by etiquette and modern custom. I do not know a Finn in Australia, who would not have access to a sauna either at home or some other way. And the secular, but not utterly consumerism absorbed ‘Joulupukki’ [Santa] as a Finnish brand is very near to my heart as a person born in the Finnish Lapland.

On the other hand what I choose to work on transferring to my grandchildren as traits of uniquely Finnish ethnicity in multicultural Australia is defined by my personal experience as a Finn in the global context. This kind of experience I also try to share with for example my daughter’s and son’s in-laws as part of our mutual culture exchange. The general goal is to re-create our family culture to fit our life in Australia as an ethnic Finnish person and as an Australian. The most important aim is to celebrate the many shades of our heritage as natural parts of our everyday living experience. The winners there, as I see them, are:
• the Finnish language as an important communication tool,
• the sense of Swedish language as part of my bilingual Finnish experience
• the importance of ‘Suomi-koulu’ [the Finnish School] as a builder of one’s identity in multicultural society,
• the general experience of ethnicity as an accepted part of everyday life,
• traditional Finnish foods as part of general food culture,
• celebrating Christmas Eve and a real Joulupukki’s visit as the main event in the Christmas tradition
• Sauna as an experience
• Finnish music experience
• A double citizenship which assures access to Finland and Europe as a travel and work experience destinations

What I want to transfer to the next generation is the experience of openness, the sense of freedom as a global citizen. Personally most important to me as part of my Finnishness in multicultural Australia is my membership in the Ethnic Communities Council of Queensland (ECCQ) and in the QLD Health Multicultural Advisory Group, the sharing of my ethnicity with other people and my efforts in making sure that all those who define their ethnicity first as other than Australian are included as natural part of the Australian experience. In my work as a community development enthusiast I want to ensure that the Community Care Organisation I work for provides a platform and an equal opportunity for community participation for every member of the community.

In his book Finland, Cultural Lone Wolf, Richard D. Lewis descries culture as “the collective programming of the mind (Lewis, 2005).” He talks about the multicultural experience as a conscious effort of ‘broadening our horizons’. It includes taking in the other’s views, making them part of our own experience. According to him a multicultural person “seeks to strive towards “totality of experience”.” For a Finn, a sense of separateness is a cultural collective experience. Discussions on cultural relativism in arts and literature were an important part of the historical process of finding political independence for Finland as a nation (Ibid & Kolbe, 2010). Still, as I recently learned at a conference (see my previous posting on high ideals and community building basics), the sense of separateness is an illusion. “All is connected. It is a scientific fact”, said Dr P Krishna, an Indian Professor of Physics, in a recent talk.

I see it as an asset that in a multicultural society like Australia, we are able to ‘broaden our horizons’ by including great variety of cultural experiences in our daily life. It will hopefully give our grandchildren a more secure foundation to build their own identity.

Some of the things I have already done to ensure transferring and sharing this unique cultural heritage of Finnishness in the Australian context has been:

The familiarity of the landscape
I have consciously chosen to build a house (a Queenslander) next to a just completed lake.







Christmas

I have shared my Christmas traditions with my daughter’s in-laws









Sauna

I have moved some gnomes from Finland to my sauna and my granddaughter had her first sauna experience at the age of two months with me and her mother.






Pulla

I have introduced my English daughter-in-law to baking ‘pulla &korvapuusti’ [Scandinavian sweetbread] in London on my recent visit there.





The Finnish social contacts

My granddaughter has been introduced to the Finnish community in Brisbane during 2010 European Summer solstice picnic [Juhannus-piknikki]




As a hint of where to start with the small children also read
Tatun ja Patun Suomi [This is Finland] (Havukainen and Toivonen, 2007)

I look forward to sharing and discovering many more cultural exchange moments with my family, friends and the environment




References:

HAVUKAINEN, A. & TOIVONEN, S. 2007. Tatun ja Patun Suomi (This is Finland), Keuruu, Otava.
KOLBE, L. 2010. IHANUUKSIEN IHMEMAA Suomalaisen itseymmärryksen jäljillä, Helsinki, Kirjapaja.
KORHONEN, T. (ed.) 1993. Mitä on suomalaisuus, Helsinki: Suomen Antropologinen Seura.
LEWIS, R. D. 2005. Finland, Cultural Lone Wolf, London, Intercultural Press, A Nicholas Brealey Publishing Company.
ÄNGESLEVÄ, P. 2010. Mies Suomi-brändin takana. Suomen Kuvalehti,23/07