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A2 Santa BIOTCH!

Santa is SatanBedford in 01 (Conspiracies - Santa or Satan? http://www.area51newmexico.com/satan.php)It's a worrying thought that the jolly old man who kindly delivers presents to millions of childrenaround the world could be in fact be the Devil. Consider the evidence: Both use manipulation toget what they want, they just use different methods. Parents warn that if the child is not good,then they won't get any presents. Similarly, this isn't too far from religious threats that unlessyou do this or that you will go straight to hell. The jolly fat man traditionally comes down thechimney. Likewise, the Red Horned Dude lives in the fiery pits of hell. Both of their favouritecolour is red. Both employ slave labour to aid their cause. Santa has his elves, while Satan hashis demons. No one has ever been to and returned from either Hell or Santa's workshop to telltheir tale. If an ordinary person were to break into a house, creep into a child's bedroom, theywould be arrested and spend a very long time in jail! Father Christmas is a persistent offender and has never been brought to justice. Finally, just to give it all away, "Santa" is a piss-poor anagram of "Satan"! Next Christmas you may want to brick up your fireplace and poison the

mince pies.

Always Someone Looking to Ruin ChristmasDavid Long 2000 (The Grinch, http://www.everwonder.com/david/thegrinch/)The Grinch also known as 'Michael Managhan' in most films is a "Whoville-hating" grouch... andis always out to ruin something ... The Grinch's only friend is his pet Dog, Max. Max is a big-eyed dog who is loyal to hismaster despite the Grinch treating Max like a nuisance. Max also is an unwilling accomplice in the Grinch's plots. The Grinch forceshim to masquerade as a "reindeer" by attaching a crooked pair of antlers on him and making Max pull the sleigh with all the Whos'

Christmas trappings inside. In the 2000 live action movie, he is portrayed as having a reputation similar toBigfoot, although in his case, he is known to exist. He is also a skilled engineer, having built hissleigh and many of the contraptions within his cave himself. The Grinch also bears a grudge against the Mayor

of Whoville, who had bullied him as a child and is his rival in winning Martha May Whovier's Heart. On at least twooccasions, the Grinch has demonstrated above-average (even superhuman) strength. Whether this is a trait commonly found in his species or simply examples of adrenaline rush is never stated outright. Although in the cartoon movie when he lifts the sleigh the narrator states, "At that moment, the Grinch found thestrength of ten grinchs, plus two" so the argument could be made that it was adrenaline. Appearance The Grinch has a largebelly, long fingers and is covered in green hair. His fingers and feet look longer due to the longportions of hair coming off of them. He has large, sinister black eyebrows, and deep lines on hisforehead. His mouth lines are subtle when he is in a neutral mood, yet very stretched when heis happy. He has a pair of brooding, deep-set, yellow ovoid eyes with red irises. In the book, hiseyes are pink with black irises, while in the movie, they are yellow with black irises. Another physicalcharacteristic noted to change after the Grinch learns the true meaning of Christmas is his face, which in addition to the line softening

mentioned above, becomes somewhat heart-shaped as he smiles broadly. A long neck is prominent, with layers of green fur coming down it. He seems to have pockets in the fur of his large stomach, as he rests his hands inside this area.With regard to posture, he is loose and can bend easily. He often walks in stealth-mode when around Whos. In the classic cartoon hisheart in the begininng is shown to be 2 sizes too small and that he has unbearably listened to the Who's Christmas singing for 53years.

Analysis: A green non-human with long fingers, long neck, super-human strength, largeblack eyes, small mouth, and advanced engineering skills. Sound familiar? If you haveever watched or seen anything about aliens, this is pretty good description of one. The

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Grinch is obviously not a human, and must be a Martian. Expanding Christmas intospace will obviously only anger the Martian people.

And, no matter where Christmas is, people will always want to take down ChristmasChildish Gambino (Ft. Danny Pudi ) in 2011 (Christmas Infiltration lyrics, http://rapgenius.com/Childish-gambino-

christmas-infiltration-lyrics)What if you were a Jehovah's WitnessThat was merely pretending to be into ChristmasGathering clues and blending inTo take down the holidays from withinYou mean like a spy, investigating?Making it seem like I'm celebrating?When actually I'm infiltrating Santa's operation (Yoip!)Going deep cover past enemy linesMaking everybody think I'm on the Christmas sideRockin' warm sweaters, hangin' big ass lights

If the fat man could see me yo it's gotta look rightI'll watch all the TV specials that I never couldI'll even cry during the sad ones like James Bond would

And when the big night comes, it's time to set the baitCold milk, hot cookies, decking the plate!

And hear him down the chimney And then it'll be just him and meBut he won't know we're enemiesCause I'll play sincereBring a trap, like thatHug him tight, get on his lap

And tell him he can come back every year Cause I am Jehovah's most secret witnessSo I might have to dedicate my life to Christmas

And act just like I love it 'til the day I die

Different Cultures Have DifferentMac Carey 2011 (The Story of Black Peter, http://mymerrychristmas.com/2006/blackpeter.shtml)Black Peter , or Zwarte Piet in Dutch, began in Holland in the 15th century. His dark appearance is supposed tosuggest a Spaniard, a reflection of Spain's occupation of the Netherlands at the time. Black Peter was also associatedwith pirates , a common threat to naughty Dutch children was that he would take them to a pirate's hide out and

beat them. He was often represented holding a large stick for this purpose. The large bag thathe held was rumored to be used for stuffing children in for the trip back to Spain. At the time "BlackPeter" was a euphemism for the devil, and it was thought that St. Nicholas, being a representative of God, had beaten the devil andmade him his servant. Thus it fell to Black Peter to hand out the punishments, while St. Nicholas dealt with the more pleasant sides of Christmas. While the Dutch St. Nicholas has always been represented in much the same way, similar to the original saint in long robes

with a staff, tall mitre hat, and white beard, Black Peter has been depicted in many different ways. Originally a stereotypicalSpaniard in pirate garb , due to the political situation in Holland at the time, his later incarnations would also reflect popular politics. In the nineteenth century, at the height of imperialism, he was alternately portrayed as an Indian and an

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African in traditional dress. Rather than the devil that had been made a servant of St. Nicholas, Black Peter wasnow thought to be a slave who had become the willing servant of St. Nicholas. Many of theillustrations took on racist symbolism, often showing Black Peter in shackles and tatteredgarments. Peter's job was to remove the hay and carrots from the shoes that had been left by children underneath their chimneys,and to drop candy and gifts in their place. If the children had been bad, Peter wouldn't remove the hay and would leave a rod in placeof a gift.

The apriori issue is racism-It makes all forms of violence inevitable. It must be rejected inevery instance

Memmi 2kMEMMI Professor Emeritus of Sociology @ Unv. Of Paris Albert-; RACISM, translated by Steve Martinot, pp.163-165The struggle against racism will be long, difficult, without intermission, without remission, probably never achieved, yet for this very

reason, it is a struggle to be undertaken without surcease and without concessions. One cannotbe indulgent toward racism. One cannot even let the monster in the house, especially not in amask. To give it merely a foothold means to augment the bestial part in us and in other peoplewhich is to diminish what is human. To accept the racist universe to the slightest degree is toendorse fear, injustice, and violence. It is to accept the persistence of the dark history in whichwe still largely live. It is to agree that the outsider will always be a possible victim (and which [person]man is not [themself] himself an outsider relative to someone else?). Racism illustrates in sum, the inevitablenegativity of the condition of the dominated; that is it illuminates in a certain sense the entire human condition. Theanti-racist struggle, difficult though it is, and always in question, is nevertheless one of theprologues to the ultimate passage from animality to humanity. In that sense, we cannot fail torise to the racist challenge. However, it remains true that ones moral conduct only emergesfrom a choice: one has to want it. It is a choice among other choices, and always debatable inits foundations and its consequences. Let us say, broadly speaking, that the choice to conduct oneself morally is thecondition for the establishment of a human order for which racism is the very negation. This is almost a redundancy. One cannot

found a moral order, let alone a legislative order, on racism because racism signifies theexclusion of the other and his or her subjection to violence and domination. From an ethicalpoint of view, if one can deploy a little religious language, racism is the truly capital sin. fn22 It is not an accident thatalmost all of humanitys spiritual traditions counsel respect for the weak, for orphans, widows, or strangers. It is not just a question of theoretical counsel respect for the weak, for orphans, widows or strangers. It is not just a question of theoretical morality and

disinterested commandments. Such unanimity in the safeguarding of the other suggests the real utility of such sentiments. Allthings considered, we have an interest in banishing injustice, because injustice engendersviolence and death. Of course, this is debatable. There are those who think that if one is strongenough, the assault on and oppression of others is permissible. But no one is ever sure of remaining the strongest. One day, perhaps, the roles will be reversed. All unjust societycontains within itself the seeds of its own death. It is probably smarter to treat others with respect so that they treatyou with respect. Recall, says the bible, that you were once a stranger in Egypt, which means both that you ought to respect the

stranger because you were a stranger yourself and that you risk becoming once again someday. It is an ethical and apractical appeal indeed, it is a contract, however implicit it might be. In short, the refusal of racism is the condition for all theoretical and practical morality. Because, in the end, the ethicalchoice commands the political choice. A just society must be a society accepted by all. If thiscontractual principle is not accepted, then only conflict, violence, and destruction will be our lot.If it is accepted, we can hope someday to live in peace. True, it is a wager, but the stakes areirresistible.

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Structural violence is perpetuated by the racist views underlying the 1ac. This outweighsall other impacts and turns case. Aff deepens the inherent structural violence of societyby partaking in racism.Mumia 98 (Abu-Jamal Column Written 9/19/98 http://www.mumia.nl/TCCDMAJ/quietdv.htm)

It has often been observed that America is a truly violent nation, as shown by the thousands of cases of social andcommunal violence that occurs daily in the nation. Every year, some 20,000 people are killed by others, andadditional 20,000 folks kill themselves. Add to this the nonlethal violence that Americans dailyinflict on each other, and we begin to see the tracings of a nation immersed in a fever of violence. But, as remarkable, and harrowing as this level and degree of violence is, it is, by far, not the most violent feature of livingin the midst of the American empire. We live , equally immersed, and to a deeper degree, in a nation that condones andignores wide-ranging "structural" violence, of a kind that destroys human life with a breathtakingruthlessness. Former Massachusetts prison official and writer, Dr. James Gilligan observes; "By `structural violence' I mean theincreased rates of death and disability suffered by those who occupy the bottom rungs of society, as contrasted by those who are above them. Those excess deaths (or at least a demonstrably large proportion of them) are a function of the class structure; and that structure is itself a product of society'scollective human choices, concerning how to distribute the collective wealth of the society . Theseare not acts of God. I am contrasting `structural' with `behavioral violence' by which I mean the non-natural deaths and injuries that arecaused by specific behavioral actions of individuals against individuals, such as the deaths we attribute to homicide, suicide, soldiersin warfare, capital punishment, and so on." -- (Gilligan, J., MD, Violence: Reflections On a National Epidemic (New York: Vintage,

1996), 192.) This form of violence, not covered by any of the majoritarian, corporate, ruling-classprotected media, is invisible to us and because of its invisibility, all the more insidious . Howdangerous is it -- really? Gilligan notes: "[E]very fifteen years , on the average, as many people die because of relative poverty as would be killed in a nuclear war that caused 232 million deaths; and everysingle year, two to three times as many people die from poverty throughout the world as werekilled by the Nazi genocide of the Jews over a six-year period. This is, in effect, the equivalent

of an ongoing, unending, in fact accelerating, thermonuclear war, or genocide on the weak andpoor every year of every decade, throughout the world. " [Gilligan, p. 196] Worse still, in a thoroughlycapitalist society, much of that violence became internalized , turned back on the Self, because, in asociety based on the priority of wealth, those who own nothing are taught to loathe themselves,as if something is inherently wrong with themselves, instead of the social order that promotes this self-loathing. This intense self-hatredwas often manifested in familial violence as when the husband beats the wife, the wife smacks the son, and the kids fight each other.

This vicious, circular, and invisible violence, unacknowledged by the corporate media,uncriticized in substandard educational systems, and un- understood by the very folks whosuffer in its grips, feeds on the spectacular and more common forms of violence that the systemmakes damn sure -- that we can recognize and must react to it. This fatal and systematicviolence may be called The War on the Poor . It is found in every country, submerged beneath the sands of history,

buried, yet ever present, as omnipotent as death. In the struggles over the commons in Europe, when the peasants struggled and losttheir battles for their communal lands (a precursor to similar struggles throughout Africa and the Americas), this violence wassanctified, by church and crown, as the "Divine Right of Kings" to the spoils of class battle. Scholars Frances Fox-Piven and Richard ACloward wrote, in The New Class War (Pantheon, 1982/1985): "They did not lose because landowners were immune to burning andpreaching and rioting. They lost because the usurpations of owners were regularly defended by the legal authority and the armedforce of the state. It was the state that imposed increased taxes or enforced the payment of increased rents, and evicted or jailed thosewho could not pay the resulting debts. It was the state that made lawful the appropriation by landowners of the forests, streams, andcommons, and imposed terrifying penalties on those who persisted in claiming the old rights to these resources. It was the state thatfreed serfs or emancipated sharecroppers only to leave them landless." The "Law", then, was a tool of the powerful to protect their interests, then, as now. It was a weapon against the poor and impoverished, then, as now. It punished retail violence, while turning ablind eye to the wholesale violence daily done by their class masters. The law was, and is, a tool of state power, utilized to protect the

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status quo, no matter how oppressive that status was, or is. Systems are essentially ways of doing things thathave concretized into tradition, and custom, without regard to the rightness of those ways. Nosystem that causes this kind of harm to people should be allowed to remain, based solely upon its timein existence. Systems must serve life, or be discarded as a threat and a danger to life. Suchsystems must pass away, so that their great and terrible violence passes away with them.

Santa Claus and his Reindeer in and of themselves are non-inherentIS THERE A SANTA CLAUS?( Spy Magazine , January 1990 , http://www.kfunigraz.ac.at/~binder/santa1.html)1) No known species of reindeer can fly. BUT there are 300,000 species of living organisms yet to be classified, and while most of

these are insects and germs, this does not COMPLETELY rule out flying reindeer which only Santa has ever seen. 2) There are 2billion children (persons under 18) in the world. BUT since Santa doesn't (appear) to handle theMuslim, Hindu, Jewish and Buddhist children, that reduces the workload to 15% of the total -378 million according to Population Reference Bureau. At an average (census)rate of 3.5children per household, that's 91.8 million homes. One presumes there's at least one good childin each. 3) Santa has 31 hours of Christmas to work with, thanks to the different time zones and the rotation of the earth,assuming he travels east to west( which seems logical). This works out to 822.6 visits per second. This is to say thatfor each Christian household with good children, Santa has 1/1000th of a second to park, hop out of the sleigh, jump down thechimney, fill the stockings, distribute the remaining presents under the tree, eat whatever snacks have been left, get back up the

chimney, get back into the sleigh and move on to the next house. Assuming that each of these 91.8 million stopsare evenly distributed around the earth (which, of course, we know to be false but for the purposes of our calculationswe will accept), we are now talking about .78 miles per household, a total trip of 75-1/2 million miles ,not counting stops to do what most of us must do at least once every 31 hours, plus feeding and etc. This means that Santa'ssleigh is moving at 650 miles per second, 3,000 times the speed of sound. For purposes of comparison,the fastest man- made vehicle on earth, the Ulysses space probe, moves at a poky 27.4 miles per second - a conventional reindeer

can run, tops, 15 miles per hour. 4) The payload on the sleigh adds another interesting element. Assuming that each childgets nothing more than a medium-sized lego set (2 pounds), the sleigh is carrying 321,300 tons ,

not counting Santa, who is invariably described as overweight. On land, conventional reindeer can pull no more than300 pounds . Even granting that "flying reindeer" (see point #1) could pull TEN TIMES the normal anoint, we cannot do the job witheight, or even nine. We need 214,200 reindeer. This increases the payload - not even counting the weight of thesleigh - to 353,430 tons. Again, for comparison - this is four times the weight of the Queen Elizabeth. 5) 353,000 tonstraveling at 650 miles per second creates enormous air resistance - this will heat the reindeer up in the same fashion asspacecrafts re-entering the earth's atmosphere. The lead pair of reindeer will absorb 14.3 QUINTILLION

joules of energy. Per second. Each. In short, they will burst into flame almost instantaneously ,exposing the reindeer behind them, and create deafening sonic booms in their take. The entire reindeer team will bevaporized within 4.26 thousandths of a second. Santa, meanwhile, will be subjected to centrifugal forces 17,500.06times greater than gravity. A 250-pound Santa (which seems ludicrously slim) would be pinned to the back of hissleigh by 4,315,015 pounds of force. In conclusion - If Santa ever DID deliver presents onChristmas Eve, he's dead now.