Decolonizing Father Christmas
by
The woke Grinches wish you a very equitable Christmas.
Order Michael Finch’s new book, A Time to Stand: HERE. Prof. Jason Hill calls it “an aesthetic and political tour de force.”
Ah, Christmas. It’s the most wonderful time of the year, as the song goes. It should be a time of peace on earth, good will toward men, when we gather close to loved ones and celebrate our blessings and the birth of our savior Jesus Christ. But of course, the woke Grinches never sleep, never stop, and never take a holiday, which is why they harass us about politics at the Thanksgiving dinner table, and even Christmastime is not safe from their neo-Marxist fanaticism.
In one of the most inane projects ever undertaken by the cultural Marxists who are determined to socially engineer a joyless, utopian future based on racial revenge, Brighton and Hove Museums, located on the southern coast of England, are now featuring on their website a page titled, “Decolonising Father Christmas.”
Written by the museum’s Joint Head of Culture Change, Simone LaCorbinière, the blog post addresses the troubling issue everyone wrestles with each Christmas season: the problematic tale of a white, Western Santa who judges all children’s behavior.
LaCorbinière begins by explaining helpfully that “challenging accepted narratives” is the point of her Culture Change project. One would think that museums should be about preserving art and historical artifacts for future generations to experience, understand, and appreciate, but as the woke Left see it, the point of a museum should be to “re-evaluate,” “re-examine.” and “re-interpret.” And by “re-interpret,” they mean deconstruct and destroy, because they are brimming with jealousy and hate for Eurocentric civilization.
She goes on to discuss how to “update” the story of Father Christmas for “modern audiences.” First of all, his determination of which children get presents based on who was naughty or nice “asks us to accept colonial assumptions of cultural superiority. It doesn’t recognise the complex realities colonised people face.” After all, “who decided Santa should be the judge of children’s behaviour in every community? How can he assess, for example, Indigenous children practicing their own cultural traditions?”
LaCorbinière relates her own experience of “many Santa storybooks of my youth,” in which “other cultures appeared simply as backdrops for Santa’s adventure. There might be a flag, and illustrations of children in their national costume, but we learned nothing about those places and people”:
This perpetuates the harmful ‘colonial gaze’. Non-Western cultures are ‘othered’. It says that the coloniser has the power to judge all people. And it ignores many communities’ histories and traditions. Telling the story like this teaches new generations that the coloniser knows best.
Hang on, because it gets even more absurd as LaCorbinière blasts capitalist slave-driver Santa for oppressing his altitude-challenged employees at the North Pole:
And what do we say by having an old white man supervise the elves’ work? Is it something entirely innocent – elves are magical, mythical beings completely separate from the real world – or is there more to it? Are they representative of other groups? How do they reinforce how marginalised groups view not only ‘father figures’ but also themselves?
Mythical maybe, but elves are identifiably different to what is often presented as ‘normal’, which is white, male and non-disabled. And in the stories, the ‘different’ one