For Non-Christians, a Season for Creative Coexistence

With all its beauty and wonder, Christmas can be difficult for Christians--a concerto of joy and generosity, but with occasional sour notes from family and financial pressures. For non-Christians, the season involves even more coping skills.

In the case of the Jewish community, Hanukkah acts as a counterbalance to Christmas music, Santa Clauses and magnificently decorated trees. It is, technically, a minor Jewish holiday commemorating the cleansing and rededication of the temple in Jerusalem in 165 BC after its defilement by Syrian Greek persecutors. But it is no minor holiday in North America. Consequently, the Hanukkah gelt of former times, little bags of coins given to children during the eight nights of the holiday, has been replaced in some Jewish families by more substantial gifts.

And, in a country where anti-Semitism is no longer seen as a major problem, Christians like to reciprocate the wishes of their Jewish friends for a “Merry Christmas” or “Happy Holiday” with “Happy Hanukkah.” Reciprocity is made even easier if Hanukkah falls very near Christmas, as it does this year, when Jewish families will light the first candle on Dec. 23. (In 1998, this lunar-based holiday begins on Dec. 14.)

Still, this is not an easy season for Jews. While some Christians downplay the religious dimensions of the holiday, Jews take these more literally. They know that Dec. 25, for Christians, marks the birthday of the son of God and savior of the world. There may be more songs about Santa, Rudolph and sleigh bells, but Jews are attuned to those inviting people to “come . . . adore . . . Christ the Lord.”

So it is important for Jews to celebrate Hanukkah as a festival of religious freedom marking the continuance of their covenant with God, while recognizing the importance of Christmas to the Christian world. Because both holidays occur around the time of the winter solstice and employ symbols of light--Hanukkah candles or Christmas lights--there is a meteorological commonality rooted in our common humanity.

For American Muslims, the holiday challenges are perhaps even greater than for Jews, because there is no consistently occurring winter festival. This year, the month of Ramadan, when Muslims fast during the daylight hours, happens to begin on Dec. 31. But in the Muslim lunar calendar, Ramadan moves through the solar calendar, eventually landing in the summer.

Shabbir Mansuri, director of the council on Islamic Education, based in Fountain Valley, says Muslims object to the commercialization of Christmas (as do many Christians) and would like to see emphasis on its spiritual dimensions--peace, goodwill, generosity. Since those virtues also are stressed by Jews, Muslims and other religions, such commonality should be highlighted, according to Mansuri.

Interestingly, for the 2 million-plus African American Muslims, (who make up 45% of U.S. Muslims), there is a cultural holiday they celebrate along with other African Americans during the Christmas season. Kwanzaa is a seven-day celebration of African American values lasting from Dec. 26 to Jan. 1 that highlights a different virtue each day: unity, self-determination, collective work and responsibility, cooperative economics, purpose, creativity and faith.

Prem Saint, a Hindu and professor of geology at Cal State Fullerton, says there is no single Hindu attitude toward Christmas. Some Hindu families do feel isolated during this season, and think they are diluting their heritage and sending the wrong message to their children if they participate in holiday traditions. However, some take a more relaxed stance by having a party around Christmastime and even a gift exchange.

All three of Saint’s children are married to non-Hindus: one Jewish, one Catholic, one nonreligious. They have solved the holiday problem by having a “festival of lights” that incorporates elements of Hanukkah, Christmas and Diwali, the Hindu festival of lamps. Diwali actually occurs in October or November, but its theme of light and somewhat close proximity to Christmas help this interfaith family come together and rejoice.

The attitude of American Buddhists toward the holidays appears even more accepting than that of Hindus. Ananda Guruge, former Sri Lankan ambassador to Washington and director of religious studies at Hsi Lai Buddhist University, traces this attitude to the introduction of Christianity in Buddhist countries in the mid-19th century. The popularity of Christmas prompted Buddhists to give renewed emphasis to Wesak, the spring holiday marking the birth and enlightenment of Siddhartha Gautama, the Buddha. Buddhists began exchanging greeting cards and composing Wesak music, Buddha birthday carols of a sort.

According to Guruge, the Buddhist community in the United States has “fully identified” with the festive aspects of Christmas, including gift-giving and, in many cases, having a tree. He and his wife will be with a Christian family on Christmas and Buddhist friends on New Year’s Day.

Son Kim Vo, coordinator of the Intercultural Development Center at Cal State Fullerton, notes that the holiday season is as much a time of reunions for Buddhist families in America as for their Christian counterparts.

Christmas will always retain its sacred character for Christians. However, in America, it has taken on additional levels of meaning for our diverse populace. These can coexist if we remember how fortunate we are to live in a nation where all religions are constitutionally protected, and where a holiday created for the majority culture can provide a sanctuary of family and leisure time for everyone else.

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Benjamin T. Hubbard is a professor and chairman of the department of comparative religion at Cal State Fullerton. He recently co-wrote “America’s Religions: An Educator’s Guide to Beliefs and Practices.” He may be reached by e-mail at bhubbard@fullerton.edu