When I despairingly contemplate the horrors and cruelty that Palestinians in Gaza are being subjected to, I sometimes try to put this in the context of where I live.

I live on the Kāpiti Coast in the lower North Island of Aotearoa New Zealand.

Geographically it is around the same size as Gaza. Both have coastlines running their full lengths. But, whereas the population of Gaza is a cramped two million, Kāpiti’s is a mere 56,000.

I find it incomprehensible to visualise what it would be like if what is presently happening in Gaza occurred here.

The only similarities between them are coastlines and land mass. One is an outdoor prison while the other’s outdoors is peaceful.

New Zealand and Palestine state recognition
Currently Palestine has observer status at the United Nations General Assembly. In May last year, the Assembly voted overwhelmingly in favour of Palestine being granted full membership of the United Nations.

To its credit, New Zealand was among 143 countries that supported the resolution. Nine, including the United States as the strongest backer of Israeli genocide  outside Israel, voted against.

However, despite this massive majority, such is the undemocratic structure of the UN that it only requires US opposition in the Security Council to veto the democratic vote.

Notwithstanding New Zealand’s support for Palestine broadening its role in the General Assembly and its support for the two-state solution, the government does not officially recognise Palestine.

While its position on recognition is consistent with that of the genocide-supporting United States, it is inconsistent with the over 75 percent of UN member states who, in March 2025, recognised Palestine as a sovereign state (by 147 of the 193 member states).

Prime Minister Christopher Luxon’s government does have the opportunity to correct this obscenity as Palestine recognition will soon be voted on again by the General Assembly.

In this context it is helpful to put the Hamas-led attack on Israel in its full historical perspective and to consider the reasons justifying the Israeli genocide that followed.

7 October 2023 and genocide justification
The origin of the horrific genocide of Palestinians in Gaza and the associated increased persecution, including killings, of Palestinians in the Israeli occupied West Bank (of the River Jordan) was not the attack by Hamas and several other militant Palestinian groups on 7 October 2023.

This attack was on a small Israeli town less than 2 km north of the border. An estimated 1,195 Israelis and visitors were killed.

The genocidal response of the Israeli government that followed this attack can only be justified by three factors:

1. The Judaism or ancient Jewishness of Palestine in Biblical times overrides the much larger Palestinian population in Mandate Palestine prior to formation of Israel in 1948;
2. The right of Israelis to self-determination overrides the right of Palestinians to self-determination; and
3. The value of Israeli lives overrides the value Palestinian lives.

The first factor is the key. The second and third factors are consequential. In order to better appreciate their context, it is first necessary to understand the Nakba.

Understanding the Nakba
Rather than the October 2023 attack, the origin of the subsequent genocide goes back more than 70 years to the collective trauma of Palestinians caused by what they call the Nakba (the Disaster).

The foundation year of the Nakba was in 1948, but this was a central feature of the ethnic cleansing that was kicked off between 1947 and 1949.

During this period  Zionist military forces attacked major Palestinian cities and destroyed some 530 villages. About 15,000 Palestinians were killed in a series of mass atrocities, including dozens of massacres.

During the Nakba in 1948, approximately half of Palestine’s predominantly Arab population, or around 750,000 people, were expelled from their homes or forced to flee. Initially this was  through Zionist paramilitaries.

After the establishment of the State of Israel in May this repression was picked up by its military. Massacres, biological warfare (by poisoning village wells) and either complete destruction or depopulation of Palestinian-majority towns, villages, and urban neighbourhoods (which were then given Hebrew names) followed

By the end of the Nakba, 78 percent of the total land area of the former Mandatory Palestine was controlled by Israel.

Genocide to speed up ethnic cleansing
Ethnic cleansing was unsuccessfully pursued, with the support of the United Kingdom and France, in the Suez Canal crisis of 1956. More successful was the Six Day War of 1967,  which included the military and political occupation of the West Bank and Gaza.

Throughout this period ethnic cleansing was not characterised by genocide. That is, it was not the deliberate and systematic killing or persecution of a large number of people from a particular national or ethnic group with the aim of destroying them.

In fact, the acceptance of a two-state solution (Israel and Palestine) under the ill-fated Oslo Accords in 1993 and 1995 put a temporary constraint on the expansion of ethnic cleansing.

Since its creation in 1948, Israel, along with South Africa the same year (until 1994), has been an apartheid state.   I discussed this in an earlier Political Bytes post (15 March 2025), When apartheid met Zionism.

However, while sharing the racism, discrimination, brutal violence, repression and massacres inherent in apartheid, it was not characterised by genocide in South Africa; nor was it in Israel for most of its existence until the current escalation of ethnic cleansing in Gaza.

Following 7 October 2023, genocide has become the dominant tool in the ethnic cleansing tool kit. More recently this has included accelerating starvation and the bombing of tents of Gaza Palestinians.

The magnitude of this genocide is discussed further below.

The Biblical claim
Zionism is a movement that sought to establish a Jewish nation in Palestine. It was established as a political organisation as late as 1897. It was only some time after this that Zionism became the most influential ideology among Jews generally.

Despite its prevalence, however, there are many Jews who oppose Zionism and play leading roles in the international protests against the genocide in Gaza.

Based on Zionist ideology, the justification for replacing Mandate Palestine with the state of Israel rests on a Biblical argument for the right of Jews to retake their “homeland”. This justification goes back to the time of that charismatic carpenter and prophet Jesus Christ.

The population of Palestine in Jesus’ day was about 500,000 to 600,000 (a little bigger than both greater Wellington and similar to that of Jerusalem today). About 18,000 of these residents were clergy, priests and Levites (a distinct male group within Jewish communities).

Jerusalem itself in biblical times, with a population of 55,000, was a diverse city and pilgrimage centre. It was also home to numerous Diaspora Jewish communities.

In fact, during the 7th century BC at least eight nations were settled within Palestine. In addition to Judaeans, they included Arameans, Samaritans, Phoenicians and Philistines.

A breakdown based on religious faiths (Jews, Christians and Muslims) provides a useful insight into how Palestine has evolved since the time of Jesus. Jews were the majority until the 4th century AD.

By the fifth century they had been supplanted by Christians and then from the 12th century to 1947 Muslims were the largest group. As earlier as the 12th century Arabic had become the dominant language. It should be noted that many Christians were Arabs.

Adding to this evolving diversity of ethnicity is the fact that during this time Palestine had been ruled by four empires — Roman, Persian, Ottoman and British.

Prior to 1948 the population of the region known as Mandate Palestine approximately corresponded to the combined Israel and Palestine today. Throughout its history it has varied in both size and ethnic composition.

The Ottoman census of 1878 provides an indicative demographic profile of its three districts that approximated what became Mandatory Palestine after the end of World War 1.

In 1882, the Ottoman Empire revealed that the estimated 24,000 Jews in Palestine represented just 0.3 percent of the world’s Jewish population.

The self-determination claim
Based on religion the estimated population of Palestine in 1922 was 78 percent Muslim, 11 percent Jewish, and 10 percent Christian.

By 1945 this composition had changed to 58 percent Muslim, 33 percent Jewish and 8 percent Christian. The reason for this shift was the success of the Zionist campaigning for Jews to migrate to Palestine which was accelerated by the Jewish holocaust.

By 15 May 1948, the total population of the state of Israel was 805,900, of which 649,600 (80.6 percent) were Jews with Palestinians being 156,000 (19.4 percent). This turnaround was primarily due to the devastating impact of the Nakba.

Today Israel’s population is over 9.5 million of which over 77 percent are Jewish and more than 20 percent are Palestinian. The latter’s absolute growth is attributable to Israel’s subsequent geographic expansion, particularly in 1967, and a higher birth rate.

The current population of the Palestinian Territories, including Gaza, is more than 5.5 million. Compare this with the following brief sample of much smaller self-determination countries —  Slovenia (2.2 million), Timor-Leste (1.4 million), and Tonga (104,000).

The population size of the Palestinian Territories is more than half that of Israel. Closer to home it is a little higher than New Zealand.

The only reason why Palestinians continue to be denied the right to self-determination is the Zionist ideological claim linked to the biblical time of Jesus Christ and its consequential strategy of ethnic cleansing.

If it was not for the opposition of the United States, then this right would not have been denied. It has been this opposition that has enabled Israel’s strategy.

Comparative value of Palestinian lives
The use of genocide as the latest means of achieving ethnic cleansing highlights how Palestinian lives are valued compared with Israeli lives.

While not of the same magnitude appropriated comparisons have been made with the horrific ethnic cleansing of Jews through the means of the holocaust by Nazi Germany during the Second World War. Per capita the scale of the magnitude gap is reduced considerably.

Since October 2023, according to the Gaza Health Ministry (and confirmed by the World Health Organisation) more than 54,000 Palestinians have been killed. Of those killed over 16,500 were children. Compare this with less than 2000 Israelis killed.

Further, at least 310 UNRWA (United Nations Relief and Works Agency) team members have been killed along with over 200 journalists and media workers. Add to this around 1400 healthcare workers including doctors and nurses.

What also can’t be forgotten is the increasing Israeli ethnic cleansing on the occupied West Bank. Around 950 Palestinians, including around 200 children, have also been killed during this same period.

Time for New Zealand to recognise Palestine
The above discussion is in the context of the three justifications for supporting the ethnic cleansing of Palestinians strategy that goes back to 1948 and which, since October 2023, is being accelerated by genocide.

• First, it requires the conviction that the theology of Judaism in Palestine in the biblical times following the birth of Jesus Christ trumps both the significantly changing demography from the 5th century at least to the mid-20th century and the numerical predominance of Arabs in Mandate Palestine;
• Second, and consequentially, it requires the conviction that while Israelis are entitled to self-determination, Palestinians are not; and
• Finally, it requires that Israeli lives are much more valuable than Palestinian lives. In fact, the latter have no value at all.

Unless the government, including Foreign Affairs Minister Winston Peters, shares these convictions (especially the “here and now” second and third) then it should do the right thing first by unequivocally saying so, and then by recognising the right of Palestine to be an independent state.

Ian Powell is a progressive health, labour market and political “no-frills” forensic commentator in New Zealand. A former senior doctors union leader for more than 30 years, he blogs at Second Opinion and Political Bytes, where this article was first published. Republished with the author’s permission.

Article by AsiaPacificReport.nz

Cardinal Pablo Virgilio David, bishop of Kalookan, has condemned the state of Israel on Christmas Eve for its relentless attacks on Gaza that have killed tens of thousands of Palestinians.

“I can’t think of any other people in the world who live in darkness and are always in the shadow of death than them,” Caridinal David said in Filipino during the last Simbang Gabi Mass on Tuesday, December 24.

Cardinal David, 65, connected this to the Christmas message by leading churchgoers to reimagine Jesus’ birth.

A biblical scholar educated at the Catholic University of Louvain in Belgium, David has often emphasised “the role of imagination” in interpreting the Bible.

Cardinal David, known for his defence of human rights, especially during Rodrigo Duterte’s war on drugs, said Catholics should not “romanticise” the manger at Bethlehem.

“I think that if the Holy Family were to look for an inn today, they would not stay in Bethlehem but in the Gaza Strip and find a collapsed house in which to give birth to the Son of God,” the cardinal said.

Cardinal David said he understood that many Filipinos showed great sympathy toward Israel because the Philippines was a Christian-majority country.

Endorsed Pope’s ‘cruelty’ criticism
In addition, many Filipinos work in Israel under Jewish employers. “So it is but natural that many Filipinos would feel greater affinity with the Israelis,” he said.

Cardinal David said, however, that Israel’s airstrikes on Gaza should not be condoned. He echoed Pope Francis who recently said that Israel’s bombing of Palestinians, including children, “is cruelty.” and who also criticised Israel in his Christmas message.

The Israel in the Bible was a far cry from the state of Israel, Cardinal David added.

The biblical Israel is not the same Israel now at war with Hamas, as the following Rappler video explainer shows. The Israel in the Bible, called Judea, was destroyed by the Roman Empire in the second century, and the current state of Israel was established in 1948.

Israel’s war on Gaza as viewed by Cardinal David. Video: Rappler

“It is no longer an Israel that is disadvantaged and defenseless and oppressed by the powerful, but an Israel that is aggressive, at an advantage in war, and supported by world powers,” Cardinal David said.

Israel, he explained, should learn from the biblical experience of David, who mistakenly thought he only needed to build God a temple to attain elusive peace.

It is the other way around, he said, and God is the one who will build a temple for David.

“That will not happen as long as we treat each other as enemies,” said Cardinal David.

‘A God of love’
“No matter our religion, culture, or race, we all come from the same God — a God of love, a God who humbles, a God who does not call for revenge or exacts punishment but a God who forgives,” the cardinal added.

This was one of Cardinal David’s first comments on a global issue since the Pope elevated him to the College of Cardinals on December 7.

As a cardinal, David is one of 253 clergymen chosen as advisers to the leader of the 1.4-billion-strong Catholic Church. He is also one of 140 cardinals below the age of 80, who are eligible to join the next papal election.

The war in Gaza was triggered by Hamas’ October 7, 2023 attack on southern Israel, in which 1139 people were killed and 251 taken hostage to Gaza.

Israel’s campaign against Hamas in Gaza has since killed more than 45,200 Palestinians, according to health officials in the Hamas-run enclave. Most of the population of 2.3 million has been displaced and much of Gaza is in ruins.

Republished from Rappler with permission.

Article by AsiaPacificReport.nz

SPECIAL REPORT: By Yamin Kogoya in Jayapura

Papuans regard December as both the most sacred and toughest month of the year.

December holds great significance in West Papua for two distinct reasons. First, the date  December 1 signifies a pivotal national moment for Papuans, symbolising the birth of their nationhood.

Second, on December 25, the majority of Christian Papuans celebrate the birth of Christ.

This date embodies the spirit of Christmas every year, characterised by warmth, family gatherings, and the commemoration of Jesus’ birth, which is profoundly revered among Papuans.

The festive ambiance is heightened by the overlap with the celebration of Papuan independence on December 1, creating a doubly important month for the people.

Papuans raise the Morning Star flag on December 1 every year to commemorate the birth of a new nation statehood, marked originally in 1961. The month of December is a time of celebration and hope — but it is also tragedy and betrayal, making it psychologically and emotionally the most sensitive month for Papuans.

If there were an evil force aiming to target and disrupt the heart of Papuan collective identity, December would be the ideal time for such intentions.

Jakarta accomplished this on 26 December 2023 — Boxing Day as it is known in the West.

Instead of offering a Christmas gift of redemption and healing to the long-suffering Papuans, who have endured torment from the Indonesian elites for more than 60 years, Jakarta tragically presented them with yet another loss — the death of their beloved leader, former Papua Governor and Chief Lukas Enembe.

Enembe died at the Indonesian military hospital in Jakarta at 10 am local time.

Chief Lukas Enembe died standing
In the early hours of Tuesday, December 26, Enembe asked visiting family members to help him stand up from his hospital bed. The next thing he asked was for someone close to him to hug and embrace him.

Before taking his last breath, Enembe looked around and kissed a family member on the cheek. He died while standing and being embraced by his family.

A doctor was immediately summoned to attend Chief Enembe. Tragically, it was too late to save him. He was pronounced dead shortly after.

Since October, he had been receiving treatment at the Indonesian military hospital. He fought courageously both legally and clinically for his life after he was “kidnapped” from his home by the Indonesian Corruption Commission (KPK) and Indonesian security forces on 10 January 2023.

During his prolonged trial, he was severely ill and in and out of courtrooms and military hospitals. Some weeks after falling in KPK’s prison bathroom, he was rushed to hospital but brought straight back to his prison cell.

Court hearings were sometimes cancelled due to his severe illness, while at other times, he briefly appeared online. At times, hearings took hours due to insufficient or lack of evidence, or the complexity of the case against him.

Eventually, Chief Judge Rianto Adam Pontoh and other judges read out the verdict on 19 October 2023, in which he was sentenced to eight years in prison and fined Rp500 million (NZ$51,000) for bribery and gratification related to infrastructure projects in Papua.

One month after the ruling became legally binding, the judge also enforced an extra fine of Rp19.69 billion (NZ$2 million).

He continued to maintain his innocence until the day he died.

Throughout the proceedings, Enembe asserted that he had never received any form of illicit payment or favour from either businessman cited in the allegations.

Enembe and his legal team emphasised that none of the testimony of the 17 witnesses called during the trial could provide evidence of their involvement in bribery or gratuities in connection with Lukas Enembe.

“During the trial, it was proven very clearly that no witness could explain that I received bribes or gratuities from Rijatono Lakka and Piton Enumbi,” Enembe said through his lawyer Pattyona during the hearing.

In addition to asking for his release, Enembe also asked the judge to unfreeze the accounts of his wife and son which had been frozen when the legal saga began. He said his wife (Yulce Wenda) and son (Astract Bona Timoramo Enembe) needed access to their funds to cover their daily expenses.

This request remains answered until today.

Enembe asked that no party criminalise him anymore. He insisted that he had never laundered money or owned a private jet, as KPK had claimed. Enembe’s lawyer also requested that his client’s honour be restored to prevent further false accusations from emerging.

As Enembe appealed the verdict for justice, he became seriously ill and was admitted to military hospital on October 23. He could nit secure the justice he sought, nor did he receive the medical care he persistently pleaded for.

Singaporean medical specialist tried to save him
Within a week of being admitted to the military hospital, his health rapidly deteriorated.

Upon an emergency family request, Dr Francisco (a senior consultant nephrologist) and Dr Ang (a senior consultant cardiologist from Singapore Royalcare, heart, stroke and cancer) visited Chief Lukas on October 28.

Under his Singaporean doctors’ supervision, Enembe underwent successful dialysis the next day.

Enembe’s family requested a second visit on November 15 in carry out treatment for further dialysis and other complications..

A third visit was scheduled for next week after the doctors were due to return from their holidays. Doctors were in the process of requesting that the chief be transported to Singapore for a kidney transplant.

The doctors were shocked when they learned of the death of their patient — a unique and strong human being they had come to know over the years — when they returned from holiday.

In her tribute to the former governor, Levinia Michael, centre manager of the Singapore medical team, said:

“Mr Governor left us with a broken heart, but he is at eternal peace now. I think he was totally exhausted fighting this year battle with men on earth.”

Requests for immediate medical treatment rejected
There have been numerous letters of appeal sent from the chief himself, the chief’s family, lawyers, and his medical team in Singapore to the KPK’s office, the Indonesian president, and the Indonesian human rights commission, all requesting that Enembe be treated before going on trial. They were simply ignored.

Before his criminalisation in 2022 and subsequent kidnapping in 2023, the torment of this esteemed Papuan leader had already begun, akin to a slow torture like that of a boiling frog.

He confided to those near him that Jakarta’s treatment was a consequence of his opposition to numerous West Papua policies. His staunch pro-Papuan stance, similar to other leaders before him, ultimately sealed his fate.

The real cause of the death of this Papuan leader and many others who died mysteriously in Jakarta will never be known, as Indonesian authorities are unlikely to allow an independent autopsy or investigative analysis to determine the real cause of death.

This lack of accountability and lack of justice only fuels Papuan grievances and strengthens their unwavering commitment to fight for their rights.

Emotional Papuan responses
On the morning of December 28, the governor’s body arrived in Port Numbay, the capital of West Papua, or Hollandia during the Dutch era. (Indonesia later renamed the city Jayapura, meaning “city of victory”.)

As the coffin of the beloved Papuan leader and governor began to exit the airport corridor, chaos erupted. Mourning and upset Papuans attacked the Papua police chief, and the acting governor of Papua, Ridwan Rumasukun’s face was smashed with rocks.

Papuan tribes of the highland village of Mamit, from where Chief Eneme originates, have asked all Indonesian settlers to pack their belongings and return home. His village’s airstrip was closed and there was a threat to burn an aircraft.

Thousands marched while burning Indonesian flags and rejecting Indonesian occupation.

Jayapura and its surroundings completely changed upon his arrival. All shops, supermarkets, malls, and offices were closed. The red-and-white Indonesian flag was flown half-mast.

The streets, usually heavily congested with traffic emptied. There were almost no Indonesian settlers visible on the streets. Armed soldiers and policemen were visible everywhere, anticipating any possible uprising, creating an eerie atmosphere of dread and uncertainty.

Despite this, thousands of Papuans commenced their solemn journey, carrying the coffin on foot from Sentani to Koya while flying high West Papua’s Morning Star flag.

Papuan mourners said goodbye to their governor with a mixture of sorrow and pride — a deep sense of sorrow for his tragic death, but also a sense of pride for what he stood for.

Papuan mothers, fathers, and youth stood along roadsides waving, holding posters, and bidding farewell. They addressed him as “goodbye son”, “goodbye father”, “good rest chief of Papuan people”, “father of development”, “father of education”, and “most honest and loved leader of Papuan people”.

The setting mirrored Jesus’ entry into Jerusalem, greeted with palm leaves and resounding hosannas, only to face an unjust trial and execution on a Roman cross.

At midnight, thousands of Papuans carried the coffin by foot to the chief’s home, and the funeral continued until the next day. About 20,000 people gathered, and not a single Indonesian settler or high Indonesian or security forces official was visible.

Hundreds of flowers, posters with condolence messages from Indonesian’s highest offices, government departments, NGOs, individual leaders, governors, regencies, ministers, and even President Joko “Jokowi” Widodo himself flooded the chief’s home — which was displayed everywhere from the streets to the walls and fences.

Finally, on the December 29, Governor and Chief Lukas Enembe was buried next to the massive museum he had built dedicated to West Papua and Russia in honour of his favourite 19th century Russian scientist, anthropologist and humanist, Nicholas Miklouho-Maclay, who sought to save Papuans from European racism and savagery in the Papua New Guinea north-eastern city of Madang in the 1870s.

Thousands of TikTok videos, YouTube videos, Facebook posts, and other social media outlets have been flooded with many of his courageous speeches, remarks, and other observations made during his leadership.

Papuans carry leaders’ coffins as sign of respect
West Papua has had only four other Papuan leaders besides Chief Enembe who have been carried on foot by thousands of Papuans as a sign of honour and respect since Indonesian occupation began in 1963.

They were Thomas Wainggai in 1996, a prominent West Papua independence advocate; Theys Eluay (2001), killed by Indonesian special forces; Neles Tebay, a Papuan leader who actively sought a peaceful resolution of conflict in West Papua through his Catholic faith and network; and Filep Karma, a prominent West Papuan independence leader and governor.

When Papuans carry their dead leader by foot chanting, singing, dancing with a Morning Star flag, it means these leaders understood the deepest desire and prayers for Papuans people and that desire and prayer is freedom and independence to West Papua.

Chief Lukas Enembe’s uniqueness lies in the fact that he was the only Indonesian colonial governor to receive such honour and respect from Papuans. While the other four honoured were not governors, they were active participants in the independence movement in West Papua.

‘Act of revenge’ by Jakarta against a courageous Papuan leader
Jakarta finally accomplished what it had set out to accomplish for decades when Enembe became a threat to Jakarta’s grip on West Papua — to engineer his death.

A direct assault on Lukas Enembe posed too much risk for Jakarta. Instead, Jakarta systematically criminalised, abducted, subjected him to legal processes, and clinically tortured him until his death on December 26.

Regardless of how vile and malicious a criminal is in Western nations, if they are injured during their illegal acts, are captured alive or half alive, police, paramedics, and ambulances immediately transport them to a hospital to be treated until they are physically and mentally capable of standing a fair trial.

This is protected under the western central legal doctrine — a person must be fit for trial.

Governor and Chief Lukas Enembe was evidently unfit for trial or imprisonment. However, the Indonesian government, using its corruption-fighting institution (KPK), detained an ailing man in prison until he died.

While Indonesians may see his death as a consequence of kidney failure, to Papuans he was tortured to death like a “boiling frog” much as Jakarta is doing to Papuans in West Papua as a whole.

In less than 20-50 years from now, indigenous Papuans will be reduced to a point where they will be unable to reclaim their land. The Papuans themselves must unite and fight for their land.

If the outside world fails to intervene, the fate of the Papuans will be like that of the original indigenous First Nation peoples of Australia, Canada, New Zealand and the United States.

A door of hope for reclaiming their land is becoming narrower and narrower as Jakarta employs every trick to divide them, control them and eliminate them.

The Indonesian government is using highly sophisticated means to exterminate Papuans without the Papuans even being aware of it. Those who are aware are being eliminated.

Chief Lukas Enembe was one of the few leaders who realised Papuans may face this bleak fate.

Yamin Kogoya is a West Papuan academic who has a Master of Applied Anthropology and Participatory Development from the Australian National University and who contributes to Asia Pacific Report. From the Lani tribe in the Papuan Highlands, he is currently living in Brisbane, Queensland, Australia.

Article by AsiaPacificReport.nz

ANALYSIS: By Robyn J. Whitaker in Melbourne

I might be about to ruin your Christmas. Sorry. But the reality is those nativity plays in which your adorable children wear tinsel and angel wings bear little resemblance to what actually happened.

Neither does your average Christmas card featuring a peaceful nativity scene. These are traditions, compilations of different accounts that reflect a later Christian piety. So what really happened at that so-called “first Christmas”?

Firstly, the actual birth day of Jesus was not December 25. The date we celebrate was adopted by the Christian church as the birthday of Christ in the fourth century.

Prior to this period, different Christians celebrated Christmas on different dates.

Contrary to popular belief that Christians simply adapted a pagan festival, historian Andrew McGowan argues the date had more to do with Jesus’s crucifixion in the minds of ancient theologians. For them, linking Jesus’s conception with his death nine months prior to December 25 was important for underscoring salvation.

Only two of the four gospels in the Bible discuss Jesus’s birth. Luke recounts the story of the angel Gabriel appearing to Mary, the couple’s journey to Bethlehem because of a census and the visit of the shepherds.

-Partners-

It features Mary’s famous song of praise (‘Magnificat’), her visit to her cousin Elizabeth, her own reflection on the events, lots of angels and the famous inn with no room.

The inn
The matter of the inn with “no room” is one of the most historically misunderstood aspects of the Christmas story. ACU scholar Stephen Carlson writes that the word kataluma (often translated “inn”) refers to guest quarters.

Most likely, Joseph and Mary stayed with family but the guest room was too small for childbirth and hence Mary gave birth in the main room of the house where animal mangers could also be found.

Hence Luke 2:7 could be translated “she gave birth to her firstborn son, she swaddled him and laid him in the feeding trough because there was no space for them in their guest room”.

The wise men
Matthew’s gospel tells a similar story about Mary’s pregnancy but from a different perspective. This time, the angel appears to Joseph to tell him that his fiancé Mary is pregnant but he must still marry her because it is part of God’s plan.

“There were probably not three magi [wide men] and they were not kings.” Image: The Conversation

Where Luke has shepherds visit the baby, a symbol of Jesus’s importance for ordinary folk, Matthew has magi (wise men) from the east bring Jesus royal gifts. There were probably not three magi and they were not kings. In fact, there is no mention of the magi’s number, there could have been two or 20 of them. The tradition of three comes from the mention of three gifts – gold, frankincense, and myrrh.

Notably, the magi visit Jesus in a house (not an inn or stable) and their visit is as late as two years after the birth. Matthew 2:16 records King Herod’s orders to kill baby boys up to the age of two based on the report about Jesus’s age from the magi. This delay is why most Christian churches celebrate the visit of the magi on “Epiphany” or January 6.

Notably absent from these biblical accounts is Mary riding a donkey and animals gathered around the baby Jesus. Animals begin to appear in nativity art in the fourth century AD, possibly because biblical commentators at the time used Isaiah 3 as part of their anti-Jewish polemic to claim that animals understood the significance of Jesus in a way that Jews did not.

When Christians today gather around a crib or set up a nativity scene in their homes they continue a tradition that began in the 12th century with Francis of Assisi. He brought a crib and animals into church so that everyone worshipping could feel part of the story.

Thus a popular pietistic tradition was born. Later art showing the adoration of the baby Jesus reflects a similar devotional spirituality.

A radical Christmas
If we pare back the story to its biblical and historical core – removing the stable, the animals, the cherub-like angels, and the inn – with what are we left?

The Jesus of history was a child of a Jewish family living under a foreign regime. He was born into an extended family living away from home and his family fled from a king who sought to kill him because he posed a political threat.

The Jesus story, in its historical context, is one of human terror and divine mercy, of human abuse and divine love. It is a story that claims God became human in the form of one who is vulnerable, poor and displaced in order to unveil the injustice of tyrannical power.

While there is nothing wrong with the devotional piety of Christian tradition, a white-washed nativity scene risks missing the most radical aspects of the Christmas story.

The Jesus described in the Bible had more in common with the children of refugees born on Nauru than the majority of Australian [or New Zealand] churchgoers. He too was a brown-skinned baby whose Middle Eastern family was displaced due to terror and political turmoil.

Christmas, in the Christian tradition, is a celebration of God becoming human as a gift of love. To enjoy adorable, albeit a-historical, nativity plays and all the other wonders of the season is one way of delighting in this gift.

But if we nostalgically focus on one baby while ignoring the numerous babies who suffer around the world due to politics, religion and poverty, we miss the entire point of the Christmas story.

Robyn J. Whitaker is Bromby senior lecturer in biblical studies, Trinity College, University of Divinity, Melbourne, Victoria, Australia. Republished from The Conversation under a Creative Commons licence.

Article by AsiaPacificReport.nz