A Holiday “For the Rest of Us!”

To many people, Festivus is a cult-classic holiday created by Seinfeld character Frank Costanza on December 18^th, 1997. In the episode, Costanza recalls a time during the holiday season when he got into a quarrel with another Christmas holiday shopper over a doll. “I realized there had to be a better way” Costanza states (Stalkin p.3), and so Festivus was created; a holiday against holidays, a holiday he states, “For the rest of us” (Stalkin p.3). “The rest of us” are those who wish not to participate in mainstream, commercialized holidays, such as Christmas. While this being partially true (the part about Festivus being an alternative to mainstream holidays), the concept that the birth of Festivus occurred on a sitcom, however, is not true. Festivus can be traced back to ancient Rome, through the middle ages, as well as 19^th century California, and to upstate New York in the 1960’s (Stalkin p. 4). Festivus is an ever evolving holiday that was given new light by the television show, Seinfeld. Modern day Festivus is a holiday that allows close friends and families to get together and share their feelings in an honest, non-conformist environment.

Plautus, the Roman comedic poet and playwright used the word “festivus” to refer to wild celebrations attended by people of all classes (Stalkin p. 5). Ancient Rome was very conservative and can be defined by some as classist for most of the year. However, of religious holidays, known in Latin as dies festi, people from all classes were able to take part in celebrations. As festivus evolved in ancient Rome, it became more of a parody holiday. Stoic orator and philosopher Cicero “refers to festivum acroama (meaning ‘a delightful diversion’) when he talks about Verres’ (his counterpart) habit of leaving with something valuable of his host’s when he left a party” (Krostenko p.5). Festivus slowly then became associated with pagan feast days and dinner parties. Festivus was not mentioned again until 1844, when a marine biologist named Richard Brinsley Hinds discovered a new species of sea snail off the coast of Southern California. Hinds named this new species “Festivus.” Unfortunately, Hinds died without telling anyone why he named this new species Festivus. Author Allen Stalkin suggests that “it was likely inspired by the creature’s party like shell, a spectacular mélange of ribbons, spikes, crests…” (Stalkin p.6) thus, keeping Festivus alive in the 19^th century.

Nineteen sixty-six was the birth year of modern day Festivus. The holiday was re-founded by Reader’s Digest writer Daniel O’Keefe, who was searching for a day to commemorate the anniversary of his first date with his wife. Being that he had great interest in pagan rituals and magic, he came across Festivus and decided to re-create it. O’Keefe and his wife celebrated this re-invented holiday every year and managed to pass on their traditions to their children. Daniel and his wife had a son named Daniel O’Keefe, Jr., who grew up to become a writer for the television sitcom, Seinfeld. O’Keefe Jr. brought the holiday back to life on episode #166 of Seinfeld titled “The Strike.” (Stalkin p.8)

Thanks to the rebirth of Festivus, the holiday is celebrated by most on December 23^rd, as is stated in the Seinfeld episode. However, since Festivus is celebrated with a somewhat anti-holiday sentiment (and for the fact that it is still evolving), Festivus may be celebrated any day of the year. While most Seinfeld fanatics and Festivus fundamentalists celebrate it on the 23^rd of December, some celebrate during the summer, some, bi-annually, and others celebrate it with spontaneity. Another tradition the Seinfeld brought to Festivus besides a date, is the Festivus pole. The Festivus pole is usually metal or made to look metallic. For example, a cardboard tube covered in aluminum foil or painted silver could easily be used as a Festivus pole. The pole can be wedged between the floor and ceiling if long enough, mounted in a flower pot, or hung form the ceiling. Some celebrants use the pole during the Airing of Grievances (a subject that will further be discussed) to give each celebrant a turn to let their emotions free. The Festivus pole further renounces other holiday traditions, like the Christmas tree. The pole is plain and has no aesthetics, whatsoever. Tinsel is forbidden in the Festivus tradition, and therefore, the pole is not to be decorated (for the most part). If you were to log on to the EBay website during December of 2004, you might have come across the following listing: “Lighted Festivus pole, not 2B confused w/ Christmas tree.” (Stalkin p. 19) For only 45 US dollars, the lighted Festivus pole could have been yours.

The selling, or commercializing of Festivus products such as poles, cards, party favors, spirits and other holiday type products has outraged many Festivus fundamentalists. According to them, Festivus is a holiday celebrated by those who are tired too commercialized holidays that promote stuffy behavior and corporate capitalism. To them, the Festivus pole is not meant to be complimented and neither are the celebrants, as we will see in the Airing of Grievances. Further emphasizing the anti-commercialist nature of Festivus is the guide to gift giving. Gifts are not required, however, you may give a gift, but you should not expect one. Examples found in Allen Stalkin’s book about Festivus of Festivus gifts include “ used ChapSticks left in pockets from long ago ski trips, and annoying talking dolls.” (p.30) All of these items go along with the underlying Festivus creed: “Give only something you don’t want that you expect the recipient doesn’t want either.” (Stalkin p.30)

Another essential part of Festivus is the Airing of Grievances. As was stated earlier, nothing about Festivus is meant to be complimented. The Airing of Grievances can simply be explained as a venting process. The process requires Festivus celebrants to gripe and tell each other their true feelings. Some sit around in a circle taking turns, some by passing around the Festivus pole, some set up a board or writing surface where celebrants may write their thoughts anonymously throughout the celebration. Apologies and making up are not required and should not be expected. It is a time when thoughts and true feelings are shared with those who are close enough to share Festivus with you.

One can naturally see that throughout this venting process of the Airing of Grievances, some feelings might be hurt and tension might be created. This is where the Feats of Strength come into play. While having the Feats of Strength is optional (as with most aspects of Festivus), many have taken part in this new tradition. The Feats of Strength is a physical challenge between two people. Most choose wrestling (as was depicted in the Seinfeld episode) and see that the celebration is not over until the head of the household gets pinned to the floor. Others, who see wrestling as too dangerous choose more creative ways in taking part such as hula-hoop contests, thumb and arm wrestling and even head dunking (a contest where contestants dunk their heads under cold water and see who is able to hold their head under the longest). If you celebrate Festivus in Springfield, Illinois, you might take part in the Feats of Strength by riding a mechanical bull. (Stalkin p. 73)

Festivus is celebrated throughout the United States and even throughout the world. Naturally, there are different spins and twists with each celebration. The beauty of Festivus is the flexibility and honesty that takes part in each celebration. Human nature wants us to be honest and simple but our society promotes the opposite. With Festivus, there is no holiday shopping rush, no awkward moments of silence at a gaudy dinner table, no forced and expected compliments, and no mumbling under your breath about how much your sister’s new husband annoys you. Festivus is a healthy form of expression and celebration without the stress and credit card bills that accompany most holidays. Festivus, as character Frank Costanza states, is a holiday “For the rest of us!”

Works Cited

1. Stalkin, Allen. Festivus: The Holiday for the Rest of Us New York: Time Warner Book Group, 2005 (p. 3-79)

2. Krostenko, Brian A. Cicero, Catulus, and the Language of Social Performance Chicago: University of Chicago Press, 2001 (p. 5)

3. The Internet Encyclopedia of Philosophy: “Cicero” http://www.iep.utm.edu/c/cicero.htm#H5 on 2/28/2007