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Deconstructing the Myths of “The First Thanksgiving” ( filed under : “The Conquest of the Americas”)

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Mon, 12 Jun 2006 00:00 CDT
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Judy Dow and Beverly Slapin
Oyate

© Jean Louis Gerome Ferris
“The First Thanksgiving”

What is it about the story of “The First Thanksgiving” that makes it essential to be taught in virtually every grade from preschool through high school? What is it about the story that is so seductive? Why has it become an annual elementary school tradition to hold Thanksgiving pageants, with young children dressing up in paper-bag costumes and feather-duster headdresses and marching around the schoolyard? Why is it seen as necessary for fake “pilgrims” and fake “Indians” (portrayed by real children, many of whom are Indian) to sit down every year to a fake feast, acting out fake scenarios and reciting fake dialogue about friendship? And why do teachers all over the country continue (for the most part, unknowingly) to perpetuate this myth year after year after year?

Is it because as Americans we have a deep need to believe that the soil we live on and the country on which it is based was founded on integrity and cooperation? This belief would help contradict any feelings of guilt that could haunt us when we look at our role in more recent history in dealing with other indigenous peoples in other countries. If we dare to give up the “myth” we may have to take responsibility for our actions both concerning indigenous peoples of this land as well as those brought to this land in violation of everything that makes us human. The realization of these truths untold might crumble the foundation of what many believe is a true democracy. As good people, can we be strong enough to learn the truths of our collective past? Can we learn from our mistakes? This would be our hope.

We offer these myths and facts to assist students, parents and teachers in thinking critically about this holiday, and deconstructing what we have been taught about the history of this continent and the world. (Note: We have based our “fact” sections in large part on the research, both published and unpublished, that Abenaki scholar Margaret M. Bruchac developed in collaboration with the Wampanoag Indian Program at Plimoth Plantation. We thank Marge for her generosity. We thank Doris Seale and Lakota Harden for their support.)

MYTH #1: “The First Thanksgiving” occurred in 1621.

“Thanksgiving is a truly American holiday. Its traditions began in the New World with a feast shared by the Pilgrims and Native Americans….The Pilgrims decided to have a three-day celebration feast to give thanks for a good harvest. Thus began the first Thanksgiving.”

- Judith Stamper, Thanksgiving Fun Activity Book

“In New England the first traditional Thanksgiving was celebrated by the Plymouth colonists.”

- Kathy Ross, Crafts for Thanksgiving

“During the fall of 1621, he declared that there would be a feast to celebrate their first bountiful harvest…. Today, we think of that wonderful harvest feast…as the first American Thanksgiving. (Although for them Native Americans, it was actually their fifth thanksgiving feast of the year!)”

- Deborah Fink, It’s a Family Thanksgiving!

“The first Thanksgiving was a celebration of the Pilgrims’ very first harvest….[The cornucopia reminds] us of the first Thanksgiving when Pilgrims gave thanks for their first rich harvest in the New World.”

- Janice Kinnealy, Let’s Celebrate Thanksgiving, A Book of Drawing Fun

“The feast at Plymouth in 1621 is often called The First Thanksgiving.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“The pilgrims wanted to give thanks for all the good food. That was the first Thanksgiving.”

- Karen Gray Ruelle, The Thanksgiving Beast Feast

Fact: No one knows when the “first” thanksgiving occurred. People have been giving thanks for as long as people have existed. Indigenous nations all over the world have celebrations of the harvest that come from very old traditions; for Native peoples, thanksgiving comes not once a year, but every day, for all the gifts of life. To refer to the harvest feast of 1621 as “The First Thanksgiving” disappears Indian peoples in the eyes of non-Native children.

MYTH #2: The people who came across the ocean on the Mayflower were called Pilgrims.

“The Pilgrims lived in England.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“The first group of newcomers was called the Pilgrims.”

- David F. Marx, Thanksgiving

“Once upon a time in the land of England, there lived a small group of people called Pilgrims. The Pilgrims were unhappy, because…”

- Katherine Ross, The Story of the Pilgrims

“Many, many years ago some people who called themselves Pilgrims left England to find a new home.”

- Lou Rogers, The First Thanksgiving

“The people were called Pilgrims.”

- Ann McGovern, The Pilgrims’ First Thanksgiving

“The Pilgrims sailed on a ship called the Mayflower.”

- Judy Donnelly, The Pilgrims and Me

“Many years ago, the Pilgrims came to America.”

- Pat Whitehead, Best Thanksgiving Book, ABC Adventures

“These are the Pilgrims, who farmed the new land,…”

- Rhonda Gowler Greene, The Very First Thanksgiving Day

“Thanksgiving reminds people of the Pilgrims many years ago.”

- Gail Gibbons, Thanksgiving Day

“The Pilgrims!’ said Squanto. ‘Pilgrims?’ said Ocomo.”

- Clyde Robert Bulla, Squanto, Friend of the Pilgrims

“1 little, 2 little, 3 little Pilgrims, 4 little, 5 little, 6 little Pilgrims,…

- B.G. Hennessy, One Little, Two Little, Three Little Pilgrims

Fact: The Plimoth settlers did not refer to themselves as “Pilgrims.” Pilgrims are people who travel for religious reasons, such as Muslims who make a pilgrimage to Mecca. Most of those who arrived here from England were religious dissidents who had broken away from the Church of England. They called themselves “Saints”; others called them “Separatists.” Some of the settlers were “Puritans,” dissidents but not separatists who wanted to “purify” the Church. It wasn’t until around the time of the American Revolution that the name “Pilgrims” came to be associated with the Plimoth settlers, and the “Pilgrims” became the symbol of American morality and Christian faith, fortitude, and family. (1)

MYTH #3: The colonists came seeking freedom of religion in a new land.

“The Pilgrims wanted their own religion….So the Pilgrims decided to leave England.”

- Linda Hayward, The First Thanksgiving

“The Pilgrims had left England because King James did not want them to practice their own religion. They were in search of a new home.”

- Garnet Jackson, The First Thanksgiving

“They left their old country because they could not pray the way they wanted.”

- Ann McGovern, The Pilgrims’ First Thanksgiving

“The Pilgrims wanted to worship God in their own way…”

- Gail Gibbons, Thanksgiving Day

“‘They are people who want to have their own church and be free,’ said Squanto. ‘I heard of them in London.’”

- Clyde Robert Bulla, Squanto, Friend of the Pilgrims

Fact: The colonists were not just innocent refugees from religious persecution. By 1620, hundreds of Native people had already been to England and back, most as captives; so the Plimoth colonists knew full well that the land they were settling on was inhabited. Nevertheless, their belief system taught them that any land that was “unimproved” was “wild” and theirs for the taking; that the people who lived there were roving heathens with no right to the land. Both the Separatists and Puritans were rigid fundamentalists who came here fully intending to take the land away from its Native inhabitants and establish a new nation, their “Holy Kingdom.” The Plimoth colonists were never concerned with “freedom of religion” for anyone but themselves. (2)

MYTH #4: When the “Pilgrims” landed, they first stepped foot on “Plymouth Rock.”

“The Pilgrims landed at Plymouth Rock.”

- Kathy Ross, Crafts for Thanksgiving

“On December 11, 1620, the Pilgrim men landed on Plymouth Harbor beach, jumped into the icy waves and, fighting the sea and wind, secured the shallop to Plymouth Harbour’s glacial rock.”

- Jean Craighead George, The First Thanksgiving

“The old story says that when the Pilgrims first came ashore, they stepped on a big rock – Plymouth Rock.”

- Judy Donnelly, The Pilgrims and Me

“Sarah told how all the Pilgrims were thankful when they finally reached land. They named a big rock Plymouth Rock, after the place they came from in England.”

- Anne Rockwell, Thanksgiving Day

“Here a brook flows into the harbor. A big rock marks the landing. They will call this place New Plymouth.”

- Linda Hayward, The First Thanksgiving

“This is the harbor, marked by a huge stone where first steps were taken to chart the unknown,…”

- Rhonda Gowler Greene, The Very First Thanksgiving Day

“The Pilgrims came/To Plymouth Rock/One snowy, cold December…”

- Nan Roloff, The First American Thanksgiving

“On top of the gravel the glacier deposited huge boulders it had carried from distant places. One settled in Plymouth Harbor….A wandering pilgrim, it left its home in Africa two hundred million years ago….Eons later, battered by glaciers, all 200 tons of it came to rest in lonely splendor, on a sandy beach in a cove. This boulder is Plymouth Rock….Yet to Americans, Plymouth Rock is a symbol. It is larger than the mountains, wider than the prairies and stronger than all our rivers. It is the rock on which our nation began.”

- Jean Craighead George, The First Thanksgiving

“Whether the Pilgrims really stepped ashore onto this particular rock is open to question. But perhaps that is unimportant. Plymouth Rock is a symbol – a symbol of faith and hope and of something to be relied on. As such, it might be called a symbol of the Pilgrims themselves, the brave men, women, and children who worked together to found Plymouth.”

- Edna Barth, Turkeys, Pilgrims, and Indian Corn: A Story of the Thanksgiving Symbols

Fact: When the colonists landed, they sought out a sandy inlet in which to beach the little shallop that carried them from the Mayflower to the mainland. This shallop would have been smashed to smithereens had they docked at a rock, especially a Rock. Although the Plimoth settlers built their homes just up the hill from the Rock, William Bradford in Mourt’s Relation: A Journal of the Pilgrims at Plymouth, does not even mention the Rock; writing only that they “unshipped our shallop and drew her on land.” (3) The actual “rock” is a slab of Dedham granodiorite placed there by a receding glacier some 20,000 years ago. It was first referred to in a town surveying record in 1715, almost 100 years after the landing. Since then, the Rock has been moved, cracked in two, pasted together, carved up, chipped apart by tourists, cracked again, and now rests as a memorial to something that never happened. (4)

It’s quite possible that the myth about the “Pilgrims” landing on a “Rock” originated as a reference to the New Testament of the Christian bible, in which Jesus says to Peter, “And I say also unto thee, Thou art Peter, and upon this rock I will build my Church and the Gates of Hell shall not prevail against it.” (Matthew 16:18) The appeal to these scriptures gives credence to the sanctity of colonization and the divine destiny of the dominant culture. Although the colonists were not dominant then, they behaved as though they were.

MYTH #5: The Pilgrims found corn.

“During their first hard year in America, the Pilgrims found corn buried in the sand of Cape Cod. The corn had been stored there by Native Americans. This important find gave the Pilgrims seeds to plant – and these became the seeds for survival.”

- Judith Stamper, Thanksgiving Fun Activity Book

“On their way back they found Indian graves and some Indian corn.”

- Edna Barth, Turkeys, Pilgrims, and Indian Corn: The Story of the Thanksgiving Symbols

“The men dug down into [a hill of sand] and – there was a little old basket filled with corn! Now they had corn to plant. They found other baskets. These were big baskets, and it took two men to carry one. They filled their pockets with corn.

- Alice Dalgliesh, The Thanksgiving Story

“The men keep exploring. They find wonderful things – corn, baskets, a spring.”

- Linda Hayward, The First Thanksgiving

“Governor Carver meted out five kernels of Indian corn to each person once a day. The scouts had found the corn stored in reed baskets in the sand of Cape Cod.”

- Jean Craighead George, The First Thanksgiving

“The Pilgrims showed Massasoit some fine baskets they had found in the village. The baskets were full of seed corn.”

- Kate Jassem, Squanto: The Pilgrim Adventure, Troll Communications (1979)

Fact: Just a few days after landing, a party of about 16 settlers led by Captain Myles Standish followed a Nauset trail and came upon an iron kettle and a cache of Indian corn buried in the sand. They made off with the corn and returned a few days later with reinforcements. This larger group “found” a larger store of corn, about ten bushels, and took it. They also “found” several graves, and, according to Mourt’s Relation, “brought sundry of the prettiest things away” from a child’s grave and then covered up the corpse. They also “found” two Indian dwellings and “some of the best things we took away with us.” (5) There is no record that restitution was ever made for the stolen corn, and the Wampanoag did not soon forget the colonists’ ransacking of Indian graves. (6)

MYTH #6: Samoset appeared out of nowhere, and along with Squanto became friends with the Pilgrims. Squanto helped the Pilgrims survive and joined them at “The First Thanksgiving.”

“When Spring came, two men named Squanto and Samoset appeared and made friends with the surviving Pilgrims.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“One day, three Native Americans came to visit. One named Squanto stayed to help the Pilgrims.”

- Nancy J. Skarmeas, The Story of Thanksgiving

“Squanto liked the Pilgrims. He could see that they needed help. He helped the Pilgrims make friends with the other Indians.”

- Teresa Celsi, Squanto and the First Thanksgiving

“A tall Indian was walking into Plymouth. ‘Welcome, Englishmen,’ he said. …He carried a bow and two arrows. His black hair hung long in back. The Indian called himself Samoset….He was eager to talk to the Pilgrims….The Pilgrims were glad to have Samoset as a friend.”

- Judith Bauer Stamper, New Friends in a New Land

“Squanto was the Pilgrims’ teacher and friend. He helped save their lives and made sure their little settlement survived in the rocky New England soil. By saving the Pilgrims, Squanto became one of our first American heroes.”

- Deborah Fink, It’s a Family Thanksgiving!

“An Indian named Squanto turned out to be a special friend. He taught the Pilgrims many things…”

- Katherine Ross, The Story of the Pilgrims

“Then one day an Indian walks right into the settlement. The children are terrified. But the Indian smiles and says, ‘Welcome.’ His name is Samoset. He speaks English! He learned it from sea captains….Samoset comes back with an Indan named Squanto. Squanto speaks even better English! He likes the Pilgrims and he decides to live with them. He shows them how to survive in the wilderness…”

- Linda Hayward, The First Thanksgiving

“I must have been quite a shock one March day when all of a sudden a Native American walked right into the Pilgrims’ little village. The Pilgrims must have been even more amazed when he started speaking English! His name was Samoset and he was a member of the Wampanoag tribe.”

- Deborah Fink, It’s a Family Thanksgiving!

“Squanto spoke really good English. He had even been to England. Squanto had no family, so he acted as though the Pilgrims were his family. He liked them so much he came to live at Plymouth.”

- Judith Donnelly, The Pilgrims and Me

“Squanto had been to England with some sailors. He could talk English. Squanto lived with the Pilgrims. Squanto was a good friend. He showed the Pilgrims…”

- Lou Rogers, The First Thanksgiving

“One Indian decided to stay with the Pilgrims. He spoke English. His name was Squanto….The Pilgrims praised God for sending Squanto to them.”

- Elaine Raphael and Don Bolognese, The Story of the First Thanksgiving

“Squanto decided to stay in Plymouth and help the Pilgrims. He became their guide and translator, and he showed them how to catch fish and find food. The Pilgrims called their new friend ‘a special instrument sent of God.’”

- Anne Kamma, If you Were At… The First Thanksgiving

“One day, a kind Indian came to the Pilgrims’ village. He like the Pilgrims and wanted to help them. Soon, more Indians came. They were nice and showed the Pilgrims how to….”

- Pat Whitehead, Best Thanksgiving Book: ABC Adventures

“The Pilgrims made a good friend who helped them. His name was Squanto. Squanto was one of the people who had lived near Plymouth years before the white men came. He taught the Pilgrims everything about the land he knew so well.”

- Ann McGovern, The Pilgrims’ First Thanksgiving

“One day an Indian walked right into town and said, ‘Welcome.’…This Indian was friendly and he spoke English! The Pilgrims gave him presents, and he came back with more Indians. One was named Squanto.”

- Judy Donnelly, The Pilgrims and Me

“Later [Samoset] brought another Indian named Squanto, who spoke better English, because he had been taken to England on a ship.”

- Alice Dalgliesh, The Thanksgiving Story

“The sole survivor of the Pawtuxet tribe of the Plymouth area, Squanto had spent several years in England and could speak the language.”

- Edna Barth, Turkeys, Pilgrims, and Indian Corn: The Story of the Thanksgiving Symbols

“Squanto was their special friend. He taught the Pilgrims many useful things, like…”

- Janice Kinnealy, Let’s Celebrate Thanksgiving: A Book of Drawing Fun

Fact: Samoset, an eastern Abenaki chief, was the first to contact the Plimoth colonists. He was investigating the settlement to gather information and report to Massasoit, the head sachem in the Wampanoag territory. In his hand, Samoset carried two arrows: one blunt and one pointed. The question to the settlers was: are you friend or foe? Samoset brought Tisquantum (Squanto), one of the few survivors of the original Wampanoag village of Pawtuxet, to meet the English and keep an eye on them. Tisquantum had been taken captive by English captains several years earlier, and both he and Samoset spoke English. Tisquantum agreed to live among the colonists and serve as a translator. Massasoit also sent Hobbamock and his family to live near the colony to keep an eye on the settlement and also to watch Tisquantum, whom Massasoit did not trust. The Wampanoag oral tradition says that Massasoit ordered Tisquantum killed after he tried to stir up the English against the Wampanoag. Massasoit himself lost face after his years of dealing with the English only led to warfare and land grabs. Tisquantum is viewed by Wampanoag people as a traitor, for his scheming against other Native people for his own gain. Massasoit is viewed as a wise and generous leader whose affection for the English may have led him to be too tolerant of their ways. (7)

MYTH #7: The Pilgrims invited the Indians to celebrate the First Thanksgiving.

“A company of men had been sent to the Indian village with the invitation to the feast.”

- Cheryl Harness, Three Young Pilgrims

“The Pilgrims invited Native Americans to the first Thanksgiving.”

- David F. Marx, Thanksgiving

“The Pilgrims invited their Native American friends to a great feast.”

- Nancy J. Skarmeas, The Story of Thanksgiving

“The new governor, William Bradford, asked Squanto to invite Massasoit and a few friends to a feast.”

- Jean Craighead George, The First Thanksgiving

“There was a lot to be thankful for, so they decided to have a big feast and invite Massasoit. They asked him to bring some friends.”

- Judy Donnelly, The Pilgrims and Me

“‘Join us,’ they said to the Indians. Join us in a big feast of Thanksgiving. It will be a very special holiday.’”

- Pat Whitehead, Best Thanksgiving Book, ABC Adventures

“The harvest was/So plentiful/The Pilgrims were delighted – /They prepared to have/A giant feast,/And the Indians were invited.”

- Nan Roloff, The First American Thanksgiving

“The Pilgrims especially wanted to thank the Indians for the help they had given them. So they asked them to come to their Thanksgiving celebration.”

- Margot Parker, What Is Thanksgiving Day?

“The people said,… “We will have a feast and invite our Indian friends.”

- Lou Rogers, The First Thanksgiving

“The Pilgrims decided to have…a party. They invited the Wampanoag to join them.”

- Mir Tamim Ansary, Thanksgiving Day

“To celebrate, the Pilgrims decided to have a big party – a harvest festival. And they invited their new Indian friends to join them.”

- Anne Kamma, If You Were At…The First Thanksgiving

“They decided to have a Thanksgiving feast. The Pilgrims invited their Indian friends.”

- Gail Gibbons, Thanksgiving Day

“We invited the Indians to a Thanksgiving feast.”

- William Accorsi, Friendship’s First Thanksgiving

Fact: According to oral accounts from the Wampanoag people, when the Native people nearby first heard the gunshots of the hunting colonists, they thought that the colonists were preparing for war and that Massasoit needed to be informed. When Massasoit showed up with 90 men and no women or children, it can be assumed that he was being cautious. When he saw there was a party going on, his men then went out and brought back five deer and lots of turkeys. (8)

In addition, both the Wampanoag and the English settlers were long familiar with harvest celebrations. Long before the Europeans set foot on these shores, Native peoples gave thanks every day for all the gifts of life, and held thanksgiving celebrations and giveaways at certain times of the year. The Europeans also had days of thanksgiving, marked by religious services. So the coming together of two peoples to share food and company was not entirely a foreign thing for either. But the visit that by all accounts lasted three days was most likely one of a series of political meetings to discuss and secure a military alliance. Neither side totally trusted the other: The Europeans considered the Wampanoag soulless heathens and instruments of the devil, and the Wampanoag had seen the Europeans steal their seed corn and rob their graves. In any event, neither the Wampanoag nor the Europeans referred to this feast/meeting as “Thanksgiving.” (9)

MYTH #8: The Pilgrims provided the food for their Indian friends.

“The Wampanoag smoked their pipes, tasted English cooking, and presented a dance to the Pilgrims.”

- Judith Stamper, Thanksgiving Fun Activity Book

“The pilgrims hunted wild turkeys. They picked fruits and berries. When there was enough food, they all had a feast.”

- Karen Gray Ruelle, The Thanksgiving Beast Feast

“They knew they could never have survived without the Indians, so the Pilgrims invited the Indians to join them in a feast.”

- Katherine Ross, The Story of the Pilgrims

“The twelve women of New Plymouth began great preparations. From the kitchens came the savory smell of roasting geese and turkey. An abundance of corn bread and hasty pudding was being prepared. Stewed eels, boiled lobsters, and juicy clam stews simmered over the fires. Before the feast, Squanto was sent with an invitation to Massasoit and his chiefs….The Indians were in no hurry to go home as long as the food held out, and the holiday-making carried on for three days.”

- James Daugherty, The Landing of the Pilgrims

Fact: It is known that when Massasoit showed up with 90 men and saw there was a party going on, they then went out and brought back five deer and lots of turkeys. Though the details of this event have become clouded in secular mythology, judging by the inability of the settlers to provide for themselves at this time and Edward Winslow’s letter of 1622 (10), it is most likely that Massasoit and his people provided most of the food for this “historic” meal. (11)

MYTH #9: The Pilgrims and Indians feasted on turkey, potatoes, berries, cranberry sauce, pumpkin pie, and popcorn.

“… [T]he corn and sweet berries, the wild turkey dressed….”

- Rhonda Gowler Greene, The Very First Thanksgiving Day

“Pilgrim women also invented many ways to sweeten the bitter berries for food. The most popular recipe passed down from them is cranberry sauce.”

- Judith Stamper, Thanksgiving Fun Activity Book

“[Squanto] even showed [the Pilgrims] how to make [corn] pop for a tasty treat called ‘popcorn.’…There were all kinds of wonderful foods to eat: turkey, squash, corn, clams, pumpkin, and more.”

- Janice Kinnealy, Let’s Celebrate Thanksgiving, A Book of Drawing Fun

“We do know the meal included deer, oysters, boiled pumpkin, corn, and cranberries.”

- David F. Marx, Thanksgiving

“There were meat pies, wheat breads, and corn puddings. There were berries, grapes, dried plums, and nuts.”

- Garnet Jackson, The First Thanksgiving

“There was also cod and bass. Lobsters boiled in big iron pots. Oysters and clams roasted in the coals. The women made cornmeal cakes and biscuits of course wheat flour. There were salads of watercress and leeks. And there were squash, pumpkins and dried berries.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“The Pilgrims collected fish, lobsters, oysters, and clams from the shore. There were carrots, onions, beans, berries, and dried fruit.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“Many tables are filled with the same foods the Pilgrims and Indians shared. There is cranberry sauce and a big turkey stuffed with breadcrumbs, herbs, and nuts. Also there are sweet potatoes, beans, squash, and cornbread. Sometimes there is a tasty pumpkin pie for dessert.”

- Gail Gibbons, Thanksgiving Day

“He sent men out to shoot turkeys and ducks. The women baked. … Massasoit arrived the day of the feast with five deer and many turkeys. With him were not just a few guests, as expected, but ninety. For a moment the cooks were shocked. Then they recovered and quickly went to work. More bread was baked, more vegetables were cooked, more turkeys were stuffed with bread and cranberries.”

- Jean Craighead George, The First Thanksgiving

“They had prepared several kinds of meat and fish, corn and pumpkin dishes, cranberries, and more. Still, there was not going to be enough food for so many. When the chief saw that more food would be needed,,.he sent some of his men out. They returned with five deer, turkeys, corn, squash, beans and berries. It was a true potluck dinner!”

- Deborah Fink, It’s a Family Thanksgiving!

“Everyone eats so much – turkey, lobster, goose, deer meat, onions, pumpkin, corn bread, berries.”

- Linda Hayward, The First Thanksgiving

“Fat geese and wild turkeys roasted slowly over the fire. Pies and corn bread baked in the outdoor ovens.”

- Elaine Raphael and Don Bolognese, The Story of the First Thanksgiving

“Turkey, cornbread, cranberry stuffing,/Pumpkin, cider, Indian pudding./Clams and oysters – tummies growling.”

- B.G. Hennessy, One Little, Two Little, Three Little Pilgrims

“[American Indians] showed [the Pilgrims] how to make popcorn.”

- Karen Gray Ruelle, The Thanksgiving Beast Feast

“From the gardens they gathered cucumbers, carrots and cabbages, turnips and radishes, onions and beets. Corn was cooked in many ways. There was popcorn, too! There were wild fruits for dessert. Thanksgiving was a time for eating and for sharing.”

- Ann McGovern, The Pilgrims’ First Thanksgiving

“There was enough good food for everybody. They had deer, turkeys, geese, ducks, fish, and clams. They had corn, beans, squash, pumpkins, plums, grapes, nuts, cranberries, and corn cakes.”

- Lou Rogers, The First Thanksgiving

“The Pilgrims baked and baked. They made good things to eat. The Pilgrims went to the lake for fish and to the hills for turkeys. They all made food for the big feast.”

- Teresa Celsi, Squanto and the First Thanksgiving

“There was eel and cod and lobster and quahogs and mussels and wild turkey and cranberries and succotash and berry pies.”

- Eric Metaxas, Squanto and the First Thanksgiving

“They ate stewed eels. They ate cod and sea bass, their favorite fish.”

- Anne Kamma, If You Were At…The First Thanksgiving

Fact: Both written and oral evidence show that what was actually consumed at the harvest festival in 1621 included venison (since Massasoit and his people brought five deer), wild fowl, and quite possibly nasaump – dried corn pounded and boiled into a thick porridge, and pompion – cooked, mashed pumpkin. Among the other food that would have been available, fresh fruits such as plums, grapes, berries and melons would have been out of season. It would have been too cold to dig for clams or fish for eels or small fish. There were no boats to fish for lobsters in rough water that was about 60 fathoms deep. There was not enough of the barley crop to make a batch of beer, nor was there a wheat crop. Potatoes and sweet potatoes didn’t get from the south up to New England until the 18th century, nor did sweet corn. Cranberries would have been too tart to eat without sugar to sweeten them, and that’s probably why they wouldn’t have had pumpkin pie, either. Since the corn of the time could not be successfully popped, there was no popcorn. (12)

MYTH #10: The Pilgrims and Indians became great friends.

“The Indians and Pilgrims agreed to live in Peace. Together they hunted quail and turkey.”

- Pat Whitehead, Best Thanksgiving Book, ABC Adventures

“Then in friendship/And goodwill,/The braves and Pilgrims parted./And that’s how/The tradition/Of Thanksgiving Day got started!”

- Nan Roloff, The First American Thanksgiving

“The Pilgrims lived in peace with their Indian neighbors.”

- Janice Kinnealy, Let’s Celebrate Thanksgiving, A Book of Drawing Fun

“They had food and houses and warm fires. The Indians were their friends. They were free in this new land.”

- Alice Dalgliesh, The Thanksgiving Story

“How thankful they are! They have food, and shelter, and new friends, the Indians. The Pilgrims decide to invite the Indians to a thanksgiving feast.”

- Linda Hayward, The First Thanksgiving

“The Pilgrims knew it was time to give thanks to God and their Indian friends. They decided to have a harvest feast.”

- Judith Bauer Stamper, New Friends in a New Land

“All of the Pilgrims took part. So did their Indian friends.”

- Ann McGovern, The Pilgrims’ First Thanksgiving

“12 tables groaning/beneath a harvest spread – /Wampanoag and Pilgrim friends/together will break bread./Joined under one sky/with one prayer to say – /a prayer of thanks for all they have/this first Thanksgiving Day.”

- Laura Krauss Melmed, This First Thanksgiving Day: A Counting Story

“Together the Pilgrims and Indians lived in peace and grew in friendship.”

- Elaine Raphael and Don Bolognese, The Story of the First Thanksgiving

Fact: A mere generation later, the balance of power had shifted so enormously and the theft of land by the European settlers had become so egregious that the Wampanoag were forced into battle. In 1637, English soldiers massacred some 700 Pequot men, women and children at Mystic Fort, burning many of them alive in their homes and shooting those who fled. The colony of Connecticut and Massachusetts Bay Colony observed a day of thanksgiving commemorating the massacre. By 1675, there were some 50,000 colonists in the place they had named “New England.” That year, Metacom, a son of Massasoit, one of the first whose generosity had saved the lives of the starving settlers, led a rebellion against them. By the end of the conflict known as “King Philip’s War,” most of the Indian peoples of the Northeast region had been either completely wiped out, sold into slavery, or had fled for safety into Canada. Shortly after Metacom’s death, Plimoth Colony declared a day of thanksgiving for the English victory over the Indians. (13)

MYTH #11: Thanksgiving is a happy time.

“Today, Thanksgiving is a happy time when families gather together.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“It’s a time to remember the Pilgrims and their first Thanksgiving.”

- Janice Kinnealy, Let’s Celebrate Thanksgiving, A Book of Drawing Fun

“On Thanksgiving families are thankful for being together to share a special meal.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“Thanksgiving is a special day. It’s a time for friends, family and lots of fun. It’s also a time for giving thanks – just as the Indians and Pilgrims did long ago on the first Thanksgiving.”

- Judith Conaway, Happy Thanksgiving! Things to Make and Do

“Thanksgiving has always been a holiday to share with those we love. We celebrate the joy of being together, and give thanks for our families and friends.”

- Ronne Randall, Thanksgiving Fun: Fun Things to Make and Do

“Thanksgiving reminds us of the little band of people who founded the Plymouth Colony in Massachusetts. Each November it reopens a favorite chapter in our nation’s history.”

- Edna Barth, Turkeys Pilgrims, and Indian Corn: The Story of the Thanksgiving Symbols

“Today, families and friends gather together to celebrate Thanksgiving….No matter how Thanksgiving is celebrated, it is a time for families to feast together and think about all of the reasons they have to give thanks.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“On Thanksgiving Day, we join our families and friends for prayer, feasting, and fun.”

- Judith Bauer Stamper, New Friends in a New Land: A Thanksgiving Story

“All over the country, people gather their families together and have a feast. They thank God for the good things of the past year. They eat turkey. They remember the brave Pilgrims and the first Thanksgiving Day.”

- Lou Rogers, The First Thanksgiving

“Today Thanksgiving is celebrated by families and friends enjoying a big Thanksgiving meal….Many families set aside some time to give thanks just as the Pilgrims and Native Americans did so many years ago.”

- Kathy Ross, Crafts for Thanksgiving

“Thanksgiving is about more than a big meal. It is a chance to think about what is good in our lives. These are the things we can be thankful for.”

- David F. Marx, Thanksgiving

“That was the first Thanksgiving! It’s a story we’ll never forget. It’s something we celebrate every year.”

- Anne Rockwell, Thanksgiving Day

Fact: For many Indian people, “Thanksgiving” is a time of mourning, of remembering how a gift of generosity was rewarded by theft of land and seed corn, extermination of many from disease and gun, and near total destruction of many more from forced assimilation. As currently celebrated in this country, “Thanksgiving” is a bitter reminder of 500 years of betrayal returned for friendship.

Notes:

  1. Correspondence with Abenaki scholar Margaret M. Bruchac. See also Plimoth Plantation, “A Key to Historical and Museum Terms,” “Who Were the Pilgrims?”
  2. See Note 1.
  3. See William Bradford’s Mourt’s Relation: A Journal of the Pilgrims at Plymouth, p. 19.
  4. Conversation with Douglas Frink, Archaeology Consulting Team, Inc. See also Plimoth Plantation, “The Adventures of Plimoth Rock.”
  5. See William Bradford’s Mourt’s Relation: A Journal of the Pilgrims at Plymouth, p. 28.
  6. See “The Saints Come Sailing In,” in Dorothy W. Davids and Ruth A. Gudinas, “Thanksgiving: A New Perspective (and its Implications in the Classroom)” in Thanksgiving: A Native Perspective, pp. 70-71.
  7. Correspondence with Margaret M. Bruchac about the relationship Samoset, Tisquantum, Hobbamock, and Massasoit. See also Margaret M. Bruchac and Catherine O’Neill Grace, 1621: A New Look at Thanksgiving.
  8. See Margaret M. Bruchac and Catherine O’Neill Grace, ibid.
  9. For a description of how the European settlers regarded the Wampanoag, as well as evidence of their theft of seed corn and funerary objects, see Mourt’s Relation. See also Margaret M. Bruchac and Catherine O’Neill Grace, ibid.
  10. See Edward Winslow, Good Newes from New England: A True Relation of Things Very Remarkable at the Plantation of Plimoth in New England.
  11. See Duane Champagne, Native America: Portrait of the Peoples. Detroit: Visible Ink (1994), pp. 81-82; and Chuck Larsen, op. cit., p. 51.
  12. See Plimoth Plantation, “No Popcorn!,” and “A First Thanksgiving Dinner for Today,” See also Margaret M. Bruchac and Catherine O’Neill Grace, op. cit.
  13. See “King Philip Cries Out for Revenge,” pp. 43-45; and “There Are Many Thanksgiving Stories to Tell,” pp. 49-52, in Thanksgiving: A Native Perspective. See also Margaret M. Bruchac and Catherine O’Neill Grace, op. cit.

References/Recommended Books:

  • Bruchac, Margaret M. (Abenaki), and Catherine Grace O’Neill, 1621: A New Look at Thanksgiving. Washington, D.C.: National Geographic Society, 2001, grades 4-up.
  • Hunter, Sally M. (Ojibwe), Four Seasons of Corn: A Winnebago Tradition. Minneapolis: Lerner Publications, 1997, grades 4-6.
  • Peters, Russell M. (Wampanoag), Clambake: A Wampanoag Tradition. Minneapolis: Lerner Publications, 1992, grades 4-6.
  • Regguinti, Gordon (Ojibwe), The Sacred Harvest: Ojibway Wild Rice Gathering. Minneapolis: Lerner Publications, 1992, grades 4-6.
  • Seale, Doris (Santee/Cree), Beverly Slapin, and Carolyn Silverman (Cherokee), eds., Thanksgiving: A Native Perspective. Berkeley: Oyate, 1998, teacher resource.
  • Swamp, Jake (Mohawk), Giving Thanks: A Native American Good Morning Message. New York: Lee & Low, 1995, all grades.
  • Wittstock, Laura Waterman (Seneca), Ininatig’s Gift of Sugar: Traditional Native Sugarmaking. Minneapolis: Lerner Publications, 1993, grades 4-6.

References/Primary Sources from a Colonialist Perspective:

  • Bradford, William, Of Plymouth Plantation, 1620-1647, originally published in 1856 under the title History of Plymouth Plantation. Introduction by Francis Murphy. New York: Random House, 1981.
  • Bradford, William, Mourt’s Relation: A Journal of the Pilgrims at Plymouth, first published in 1622. Introduction by Dwight B. Heath. Bedford, Mass.: Applewood Books, 1963.
  • Council on Interracial Books for Children, Chronicles of American Indian Protest. New York: CIBC, 1971.
  • Winslow, Edward, Good Newes from New England: A True Relation of Things Very Remarkable at the Plantation of Plimoth in New England, first published in 1624. Bedford, Mass.: Applewood Books, n.d.

November 25, 2011 Posted by | Americas, Genocides, World People | , , , , | Leave a Comment

An Amazing Speech on Terrorism

http://dprogram.net

November 27, 2010 Posted by | Anti NWO, Anti War, Middle East, New World Order, World at War ( not the Game ), World People | , , , , , , , , | Leave a Comment

America’s Native Prisoners of War : Photo Essey By Aaron Huey

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Wed, 10 Nov 2010 10:37 CST
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“my name is wasichu. i know thee, i have found thee, & i will not let thee go.”

Wasichu:

The first people who lived on the northern plains of what today is the United States called themselves “Lakota,” meaning “the people,” a word which provides the semantic basis for Dakota. The first European people to meet the Lakota called them “Sioux,” a contraction of Nadowessioux, a now-archaic French-Canadian word meaning “snake” or enemy.

The Lakota also used the metaphor to describe the newcomers. It was Wasi’chu, which means “takes the fat,” or “greedy person.” Within the modern Indian movement, Wasi’chu has come to mean those corporations and individuals, with their governmental accomplices, which continue to covet Indian lives, land, and resources for private profit.

Wasi’chu does not describe a race; it describes a state of mind.
Wasi’chu is also a human condition based on inhumanity, racism, and exploitation. It is a sickness, a seemingly incurable and contagious disease which begot the ever advancing society of the West. If we do not control it, this disease will surely be the basis for what may be the last of the continuing wars against all people that believe in a better way!

Excerpt from Wasi’chu, The Continuing Indian Wars by Bruce Johansen and Robert Maestas with an introduction by John Redhouse

related :

Flashback: “God Given Right:” Palestine and Native America

Thanksgiving: Celebrating the Genocide of Native Americans

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November 25, 2010 Posted by | Americas, Culture, Disinformation, World People | , , , , , | Leave a Comment

Deconstructing the Myths of “The First Thanksgiving”

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Mon, 12 Jun 2006 00:00 CDT
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Judy Dow and Beverly Slapin
Oyate

© Jean Louis Gerome Ferris
“The First Thanksgiving”

What is it about the story of “The First Thanksgiving” that makes it essential to be taught in virtually every grade from preschool through high school? What is it about the story that is so seductive? Why has it become an annual elementary school tradition to hold Thanksgiving pageants, with young children dressing up in paper-bag costumes and feather-duster headdresses and marching around the schoolyard? Why is it seen as necessary for fake “pilgrims” and fake “Indians” (portrayed by real children, many of whom are Indian) to sit down every year to a fake feast, acting out fake scenarios and reciting fake dialogue about friendship? And why do teachers all over the country continue (for the most part, unknowingly) to perpetuate this myth year after year after year?

Is it because as Americans we have a deep need to believe that the soil we live on and the country on which it is based was founded on integrity and cooperation? This belief would help contradict any feelings of guilt that could haunt us when we look at our role in more recent history in dealing with other indigenous peoples in other countries. If we dare to give up the “myth” we may have to take responsibility for our actions both concerning indigenous peoples of this land as well as those brought to this land in violation of everything that makes us human. The realization of these truths untold might crumble the foundation of what many believe is a true democracy. As good people, can we be strong enough to learn the truths of our collective past? Can we learn from our mistakes? This would be our hope.

We offer these myths and facts to assist students, parents and teachers in thinking critically about this holiday, and deconstructing what we have been taught about the history of this continent and the world. (Note: We have based our “fact” sections in large part on the research, both published and unpublished, that Abenaki scholar Margaret M. Bruchac developed in collaboration with the Wampanoag Indian Program at Plimoth Plantation. We thank Marge for her generosity. We thank Doris Seale and Lakota Harden for their support.)

MYTH #1: “The First Thanksgiving” occurred in 1621.

“Thanksgiving is a truly American holiday. Its traditions began in the New World with a feast shared by the Pilgrims and Native Americans….The Pilgrims decided to have a three-day celebration feast to give thanks for a good harvest. Thus began the first Thanksgiving.”

- Judith Stamper, Thanksgiving Fun Activity Book

“In New England the first traditional Thanksgiving was celebrated by the Plymouth colonists.”

- Kathy Ross, Crafts for Thanksgiving

“During the fall of 1621, he declared that there would be a feast to celebrate their first bountiful harvest…. Today, we think of that wonderful harvest feast…as the first American Thanksgiving. (Although for them Native Americans, it was actually their fifth thanksgiving feast of the year!)”

- Deborah Fink, It’s a Family Thanksgiving!

“The first Thanksgiving was a celebration of the Pilgrims’ very first harvest….[The cornucopia reminds] us of the first Thanksgiving when Pilgrims gave thanks for their first rich harvest in the New World.”

- Janice Kinnealy, Let’s Celebrate Thanksgiving, A Book of Drawing Fun

“The feast at Plymouth in 1621 is often called The First Thanksgiving.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“The pilgrims wanted to give thanks for all the good food. That was the first Thanksgiving.”

- Karen Gray Ruelle, The Thanksgiving Beast Feast

Fact: No one knows when the “first” thanksgiving occurred. People have been giving thanks for as long as people have existed. Indigenous nations all over the world have celebrations of the harvest that come from very old traditions; for Native peoples, thanksgiving comes not once a year, but every day, for all the gifts of life. To refer to the harvest feast of 1621 as “The First Thanksgiving” disappears Indian peoples in the eyes of non-Native children.

MYTH #2: The people who came across the ocean on the Mayflower were called Pilgrims.

“The Pilgrims lived in England.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“The first group of newcomers was called the Pilgrims.”

- David F. Marx, Thanksgiving

“Once upon a time in the land of England, there lived a small group of people called Pilgrims. The Pilgrims were unhappy, because…”

- Katherine Ross, The Story of the Pilgrims

“Many, many years ago some people who called themselves Pilgrims left England to find a new home.”

- Lou Rogers, The First Thanksgiving

“The people were called Pilgrims.”

- Ann McGovern, The Pilgrims’ First Thanksgiving

“The Pilgrims sailed on a ship called the Mayflower.”

- Judy Donnelly, The Pilgrims and Me

“Many years ago, the Pilgrims came to America.”

- Pat Whitehead, Best Thanksgiving Book, ABC Adventures

“These are the Pilgrims, who farmed the new land,…”

- Rhonda Gowler Greene, The Very First Thanksgiving Day

“Thanksgiving reminds people of the Pilgrims many years ago.”

- Gail Gibbons, Thanksgiving Day

“The Pilgrims!’ said Squanto. ‘Pilgrims?’ said Ocomo.”

- Clyde Robert Bulla, Squanto, Friend of the Pilgrims

“1 little, 2 little, 3 little Pilgrims, 4 little, 5 little, 6 little Pilgrims,…

- B.G. Hennessy, One Little, Two Little, Three Little Pilgrims

Fact: The Plimoth settlers did not refer to themselves as “Pilgrims.” Pilgrims are people who travel for religious reasons, such as Muslims who make a pilgrimage to Mecca. Most of those who arrived here from England were religious dissidents who had broken away from the Church of England. They called themselves “Saints”; others called them “Separatists.” Some of the settlers were “Puritans,” dissidents but not separatists who wanted to “purify” the Church. It wasn’t until around the time of the American Revolution that the name “Pilgrims” came to be associated with the Plimoth settlers, and the “Pilgrims” became the symbol of American morality and Christian faith, fortitude, and family. (1)

MYTH #3: The colonists came seeking freedom of religion in a new land.

“The Pilgrims wanted their own religion….So the Pilgrims decided to leave England.”

- Linda Hayward, The First Thanksgiving

“The Pilgrims had left England because King James did not want them to practice their own religion. They were in search of a new home.”

- Garnet Jackson, The First Thanksgiving

“They left their old country because they could not pray the way they wanted.”

- Ann McGovern, The Pilgrims’ First Thanksgiving

“The Pilgrims wanted to worship God in their own way…”

- Gail Gibbons, Thanksgiving Day

“‘They are people who want to have their own church and be free,’ said Squanto. ‘I heard of them in London.’”

- Clyde Robert Bulla, Squanto, Friend of the Pilgrims

Fact: The colonists were not just innocent refugees from religious persecution. By 1620, hundreds of Native people had already been to England and back, most as captives; so the Plimoth colonists knew full well that the land they were settling on was inhabited. Nevertheless, their belief system taught them that any land that was “unimproved” was “wild” and theirs for the taking; that the people who lived there were roving heathens with no right to the land. Both the Separatists and Puritans were rigid fundamentalists who came here fully intending to take the land away from its Native inhabitants and establish a new nation, their “Holy Kingdom.” The Plimoth colonists were never concerned with “freedom of religion” for anyone but themselves. (2)

MYTH #4: When the “Pilgrims” landed, they first stepped foot on “Plymouth Rock.”

“The Pilgrims landed at Plymouth Rock.”

- Kathy Ross, Crafts for Thanksgiving

“On December 11, 1620, the Pilgrim men landed on Plymouth Harbor beach, jumped into the icy waves and, fighting the sea and wind, secured the shallop to Plymouth Harbour’s glacial rock.”

- Jean Craighead George, The First Thanksgiving

“The old story says that when the Pilgrims first came ashore, they stepped on a big rock – Plymouth Rock.”

- Judy Donnelly, The Pilgrims and Me

“Sarah told how all the Pilgrims were thankful when they finally reached land. They named a big rock Plymouth Rock, after the place they came from in England.”

- Anne Rockwell, Thanksgiving Day

“Here a brook flows into the harbor. A big rock marks the landing. They will call this place New Plymouth.”

- Linda Hayward, The First Thanksgiving

“This is the harbor, marked by a huge stone where first steps were taken to chart the unknown,…”

- Rhonda Gowler Greene, The Very First Thanksgiving Day

“The Pilgrims came/To Plymouth Rock/One snowy, cold December…”

- Nan Roloff, The First American Thanksgiving

“On top of the gravel the glacier deposited huge boulders it had carried from distant places. One settled in Plymouth Harbor….A wandering pilgrim, it left its home in Africa two hundred million years ago….Eons later, battered by glaciers, all 200 tons of it came to rest in lonely splendor, on a sandy beach in a cove. This boulder is Plymouth Rock….Yet to Americans, Plymouth Rock is a symbol. It is larger than the mountains, wider than the prairies and stronger than all our rivers. It is the rock on which our nation began.”

- Jean Craighead George, The First Thanksgiving

“Whether the Pilgrims really stepped ashore onto this particular rock is open to question. But perhaps that is unimportant. Plymouth Rock is a symbol – a symbol of faith and hope and of something to be relied on. As such, it might be called a symbol of the Pilgrims themselves, the brave men, women, and children who worked together to found Plymouth.”

- Edna Barth, Turkeys, Pilgrims, and Indian Corn: A Story of the Thanksgiving Symbols

Fact: When the colonists landed, they sought out a sandy inlet in which to beach the little shallop that carried them from the Mayflower to the mainland. This shallop would have been smashed to smithereens had they docked at a rock, especially a Rock. Although the Plimoth settlers built their homes just up the hill from the Rock, William Bradford in Mourt’s Relation: A Journal of the Pilgrims at Plymouth, does not even mention the Rock; writing only that they “unshipped our shallop and drew her on land.” (3) The actual “rock” is a slab of Dedham granodiorite placed there by a receding glacier some 20,000 years ago. It was first referred to in a town surveying record in 1715, almost 100 years after the landing. Since then, the Rock has been moved, cracked in two, pasted together, carved up, chipped apart by tourists, cracked again, and now rests as a memorial to something that never happened. (4)

It’s quite possible that the myth about the “Pilgrims” landing on a “Rock” originated as a reference to the New Testament of the Christian bible, in which Jesus says to Peter, “And I say also unto thee, Thou art Peter, and upon this rock I will build my Church and the Gates of Hell shall not prevail against it.” (Matthew 16:18) The appeal to these scriptures gives credence to the sanctity of colonization and the divine destiny of the dominant culture. Although the colonists were not dominant then, they behaved as though they were.

MYTH #5: The Pilgrims found corn.

“During their first hard year in America, the Pilgrims found corn buried in the sand of Cape Cod. The corn had been stored there by Native Americans. This important find gave the Pilgrims seeds to plant – and these became the seeds for survival.”

- Judith Stamper, Thanksgiving Fun Activity Book

“On their way back they found Indian graves and some Indian corn.”

- Edna Barth, Turkeys, Pilgrims, and Indian Corn: The Story of the Thanksgiving Symbols

“The men dug down into [a hill of sand] and – there was a little old basket filled with corn! Now they had corn to plant. They found other baskets. These were big baskets, and it took two men to carry one. They filled their pockets with corn.

- Alice Dalgliesh, The Thanksgiving Story

“The men keep exploring. They find wonderful things – corn, baskets, a spring.”

- Linda Hayward, The First Thanksgiving

“Governor Carver meted out five kernels of Indian corn to each person once a day. The scouts had found the corn stored in reed baskets in the sand of Cape Cod.”

- Jean Craighead George, The First Thanksgiving

“The Pilgrims showed Massasoit some fine baskets they had found in the village. The baskets were full of seed corn.”

- Kate Jassem, Squanto: The Pilgrim Adventure, Troll Communications (1979)

Fact: Just a few days after landing, a party of about 16 settlers led by Captain Myles Standish followed a Nauset trail and came upon an iron kettle and a cache of Indian corn buried in the sand. They made off with the corn and returned a few days later with reinforcements. This larger group “found” a larger store of corn, about ten bushels, and took it. They also “found” several graves, and, according to Mourt’s Relation, “brought sundry of the prettiest things away” from a child’s grave and then covered up the corpse. They also “found” two Indian dwellings and “some of the best things we took away with us.” (5) There is no record that restitution was ever made for the stolen corn, and the Wampanoag did not soon forget the colonists’ ransacking of Indian graves. (6)

MYTH #6: Samoset appeared out of nowhere, and along with Squanto became friends with the Pilgrims. Squanto helped the Pilgrims survive and joined them at “The First Thanksgiving.”

“When Spring came, two men named Squanto and Samoset appeared and made friends with the surviving Pilgrims.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“One day, three Native Americans came to visit. One named Squanto stayed to help the Pilgrims.”

- Nancy J. Skarmeas, The Story of Thanksgiving

“Squanto liked the Pilgrims. He could see that they needed help. He helped the Pilgrims make friends with the other Indians.”

- Teresa Celsi, Squanto and the First Thanksgiving

“A tall Indian was walking into Plymouth. ‘Welcome, Englishmen,’ he said. …He carried a bow and two arrows. His black hair hung long in back. The Indian called himself Samoset….He was eager to talk to the Pilgrims….The Pilgrims were glad to have Samoset as a friend.”

- Judith Bauer Stamper, New Friends in a New Land

“Squanto was the Pilgrims’ teacher and friend. He helped save their lives and made sure their little settlement survived in the rocky New England soil. By saving the Pilgrims, Squanto became one of our first American heroes.”

- Deborah Fink, It’s a Family Thanksgiving!

“An Indian named Squanto turned out to be a special friend. He taught the Pilgrims many things…”

- Katherine Ross, The Story of the Pilgrims

“Then one day an Indian walks right into the settlement. The children are terrified. But the Indian smiles and says, ‘Welcome.’ His name is Samoset. He speaks English! He learned it from sea captains….Samoset comes back with an Indan named Squanto. Squanto speaks even better English! He likes the Pilgrims and he decides to live with them. He shows them how to survive in the wilderness…”

- Linda Hayward, The First Thanksgiving

“I must have been quite a shock one March day when all of a sudden a Native American walked right into the Pilgrims’ little village. The Pilgrims must have been even more amazed when he started speaking English! His name was Samoset and he was a member of the Wampanoag tribe.”

- Deborah Fink, It’s a Family Thanksgiving!

“Squanto spoke really good English. He had even been to England. Squanto had no family, so he acted as though the Pilgrims were his family. He liked them so much he came to live at Plymouth.”

- Judith Donnelly, The Pilgrims and Me

“Squanto had been to England with some sailors. He could talk English. Squanto lived with the Pilgrims. Squanto was a good friend. He showed the Pilgrims…”

- Lou Rogers, The First Thanksgiving

“One Indian decided to stay with the Pilgrims. He spoke English. His name was Squanto….The Pilgrims praised God for sending Squanto to them.”

- Elaine Raphael and Don Bolognese, The Story of the First Thanksgiving

“Squanto decided to stay in Plymouth and help the Pilgrims. He became their guide and translator, and he showed them how to catch fish and find food. The Pilgrims called their new friend ‘a special instrument sent of God.’”

- Anne Kamma, If you Were At… The First Thanksgiving

“One day, a kind Indian came to the Pilgrims’ village. He like the Pilgrims and wanted to help them. Soon, more Indians came. They were nice and showed the Pilgrims how to….”

- Pat Whitehead, Best Thanksgiving Book: ABC Adventures

“The Pilgrims made a good friend who helped them. His name was Squanto. Squanto was one of the people who had lived near Plymouth years before the white men came. He taught the Pilgrims everything about the land he knew so well.”

- Ann McGovern, The Pilgrims’ First Thanksgiving

“One day an Indian walked right into town and said, ‘Welcome.’…This Indian was friendly and he spoke English! The Pilgrims gave him presents, and he came back with more Indians. One was named Squanto.”

- Judy Donnelly, The Pilgrims and Me

“Later [Samoset] brought another Indian named Squanto, who spoke better English, because he had been taken to England on a ship.”

- Alice Dalgliesh, The Thanksgiving Story

“The sole survivor of the Pawtuxet tribe of the Plymouth area, Squanto had spent several years in England and could speak the language.”

- Edna Barth, Turkeys, Pilgrims, and Indian Corn: The Story of the Thanksgiving Symbols

“Squanto was their special friend. He taught the Pilgrims many useful things, like…”

- Janice Kinnealy, Let’s Celebrate Thanksgiving: A Book of Drawing Fun

Fact: Samoset, an eastern Abenaki chief, was the first to contact the Plimoth colonists. He was investigating the settlement to gather information and report to Massasoit, the head sachem in the Wampanoag territory. In his hand, Samoset carried two arrows: one blunt and one pointed. The question to the settlers was: are you friend or foe? Samoset brought Tisquantum (Squanto), one of the few survivors of the original Wampanoag village of Pawtuxet, to meet the English and keep an eye on them. Tisquantum had been taken captive by English captains several years earlier, and both he and Samoset spoke English. Tisquantum agreed to live among the colonists and serve as a translator. Massasoit also sent Hobbamock and his family to live near the colony to keep an eye on the settlement and also to watch Tisquantum, whom Massasoit did not trust. The Wampanoag oral tradition says that Massasoit ordered Tisquantum killed after he tried to stir up the English against the Wampanoag. Massasoit himself lost face after his years of dealing with the English only led to warfare and land grabs. Tisquantum is viewed by Wampanoag people as a traitor, for his scheming against other Native people for his own gain. Massasoit is viewed as a wise and generous leader whose affection for the English may have led him to be too tolerant of their ways. (7)

MYTH #7: The Pilgrims invited the Indians to celebrate the First Thanksgiving.

“A company of men had been sent to the Indian village with the invitation to the feast.”

- Cheryl Harness, Three Young Pilgrims

“The Pilgrims invited Native Americans to the first Thanksgiving.”

- David F. Marx, Thanksgiving

“The Pilgrims invited their Native American friends to a great feast.”

- Nancy J. Skarmeas, The Story of Thanksgiving

“The new governor, William Bradford, asked Squanto to invite Massasoit and a few friends to a feast.”

- Jean Craighead George, The First Thanksgiving

“There was a lot to be thankful for, so they decided to have a big feast and invite Massasoit. They asked him to bring some friends.”

- Judy Donnelly, The Pilgrims and Me

“‘Join us,’ they said to the Indians. Join us in a big feast of Thanksgiving. It will be a very special holiday.’”

- Pat Whitehead, Best Thanksgiving Book, ABC Adventures

“The harvest was/So plentiful/The Pilgrims were delighted – /They prepared to have/A giant feast,/And the Indians were invited.”

- Nan Roloff, The First American Thanksgiving

“The Pilgrims especially wanted to thank the Indians for the help they had given them. So they asked them to come to their Thanksgiving celebration.”

- Margot Parker, What Is Thanksgiving Day?

“The people said,… “We will have a feast and invite our Indian friends.”

- Lou Rogers, The First Thanksgiving

“The Pilgrims decided to have…a party. They invited the Wampanoag to join them.”

- Mir Tamim Ansary, Thanksgiving Day

“To celebrate, the Pilgrims decided to have a big party – a harvest festival. And they invited their new Indian friends to join them.”

- Anne Kamma, If You Were At…The First Thanksgiving

“They decided to have a Thanksgiving feast. The Pilgrims invited their Indian friends.”

- Gail Gibbons, Thanksgiving Day

“We invited the Indians to a Thanksgiving feast.”

- William Accorsi, Friendship’s First Thanksgiving

Fact: According to oral accounts from the Wampanoag people, when the Native people nearby first heard the gunshots of the hunting colonists, they thought that the colonists were preparing for war and that Massasoit needed to be informed. When Massasoit showed up with 90 men and no women or children, it can be assumed that he was being cautious. When he saw there was a party going on, his men then went out and brought back five deer and lots of turkeys. (8)

In addition, both the Wampanoag and the English settlers were long familiar with harvest celebrations. Long before the Europeans set foot on these shores, Native peoples gave thanks every day for all the gifts of life, and held thanksgiving celebrations and giveaways at certain times of the year. The Europeans also had days of thanksgiving, marked by religious services. So the coming together of two peoples to share food and company was not entirely a foreign thing for either. But the visit that by all accounts lasted three days was most likely one of a series of political meetings to discuss and secure a military alliance. Neither side totally trusted the other: The Europeans considered the Wampanoag soulless heathens and instruments of the devil, and the Wampanoag had seen the Europeans steal their seed corn and rob their graves. In any event, neither the Wampanoag nor the Europeans referred to this feast/meeting as “Thanksgiving.” (9)

MYTH #8: The Pilgrims provided the food for their Indian friends.

“The Wampanoag smoked their pipes, tasted English cooking, and presented a dance to the Pilgrims.”

- Judith Stamper, Thanksgiving Fun Activity Book

“The pilgrims hunted wild turkeys. They picked fruits and berries. When there was enough food, they all had a feast.”

- Karen Gray Ruelle, The Thanksgiving Beast Feast

“They knew they could never have survived without the Indians, so the Pilgrims invited the Indians to join them in a feast.”

- Katherine Ross, The Story of the Pilgrims

“The twelve women of New Plymouth began great preparations. From the kitchens came the savory smell of roasting geese and turkey. An abundance of corn bread and hasty pudding was being prepared. Stewed eels, boiled lobsters, and juicy clam stews simmered over the fires. Before the feast, Squanto was sent with an invitation to Massasoit and his chiefs….The Indians were in no hurry to go home as long as the food held out, and the holiday-making carried on for three days.”

- James Daugherty, The Landing of the Pilgrims

Fact: It is known that when Massasoit showed up with 90 men and saw there was a party going on, they then went out and brought back five deer and lots of turkeys. Though the details of this event have become clouded in secular mythology, judging by the inability of the settlers to provide for themselves at this time and Edward Winslow’s letter of 1622 (10), it is most likely that Massasoit and his people provided most of the food for this “historic” meal. (11)

MYTH #9: The Pilgrims and Indians feasted on turkey, potatoes, berries, cranberry sauce, pumpkin pie, and popcorn.

“… [T]he corn and sweet berries, the wild turkey dressed….”

- Rhonda Gowler Greene, The Very First Thanksgiving Day

“Pilgrim women also invented many ways to sweeten the bitter berries for food. The most popular recipe passed down from them is cranberry sauce.”

- Judith Stamper, Thanksgiving Fun Activity Book

“[Squanto] even showed [the Pilgrims] how to make [corn] pop for a tasty treat called ‘popcorn.’…There were all kinds of wonderful foods to eat: turkey, squash, corn, clams, pumpkin, and more.”

- Janice Kinnealy, Let’s Celebrate Thanksgiving, A Book of Drawing Fun

“We do know the meal included deer, oysters, boiled pumpkin, corn, and cranberries.”

- David F. Marx, Thanksgiving

“There were meat pies, wheat breads, and corn puddings. There were berries, grapes, dried plums, and nuts.”

- Garnet Jackson, The First Thanksgiving

“There was also cod and bass. Lobsters boiled in big iron pots. Oysters and clams roasted in the coals. The women made cornmeal cakes and biscuits of course wheat flour. There were salads of watercress and leeks. And there were squash, pumpkins and dried berries.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“The Pilgrims collected fish, lobsters, oysters, and clams from the shore. There were carrots, onions, beans, berries, and dried fruit.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“Many tables are filled with the same foods the Pilgrims and Indians shared. There is cranberry sauce and a big turkey stuffed with breadcrumbs, herbs, and nuts. Also there are sweet potatoes, beans, squash, and cornbread. Sometimes there is a tasty pumpkin pie for dessert.”

- Gail Gibbons, Thanksgiving Day

“He sent men out to shoot turkeys and ducks. The women baked. … Massasoit arrived the day of the feast with five deer and many turkeys. With him were not just a few guests, as expected, but ninety. For a moment the cooks were shocked. Then they recovered and quickly went to work. More bread was baked, more vegetables were cooked, more turkeys were stuffed with bread and cranberries.”

- Jean Craighead George, The First Thanksgiving

“They had prepared several kinds of meat and fish, corn and pumpkin dishes, cranberries, and more. Still, there was not going to be enough food for so many. When the chief saw that more food would be needed,,.he sent some of his men out. They returned with five deer, turkeys, corn, squash, beans and berries. It was a true potluck dinner!”

- Deborah Fink, It’s a Family Thanksgiving!

“Everyone eats so much – turkey, lobster, goose, deer meat, onions, pumpkin, corn bread, berries.”

- Linda Hayward, The First Thanksgiving

“Fat geese and wild turkeys roasted slowly over the fire. Pies and corn bread baked in the outdoor ovens.”

- Elaine Raphael and Don Bolognese, The Story of the First Thanksgiving

“Turkey, cornbread, cranberry stuffing,/Pumpkin, cider, Indian pudding./Clams and oysters – tummies growling.”

- B.G. Hennessy, One Little, Two Little, Three Little Pilgrims

“[American Indians] showed [the Pilgrims] how to make popcorn.”

- Karen Gray Ruelle, The Thanksgiving Beast Feast

“From the gardens they gathered cucumbers, carrots and cabbages, turnips and radishes, onions and beets. Corn was cooked in many ways. There was popcorn, too! There were wild fruits for dessert. Thanksgiving was a time for eating and for sharing.”

- Ann McGovern, The Pilgrims’ First Thanksgiving

“There was enough good food for everybody. They had deer, turkeys, geese, ducks, fish, and clams. They had corn, beans, squash, pumpkins, plums, grapes, nuts, cranberries, and corn cakes.”

- Lou Rogers, The First Thanksgiving

“The Pilgrims baked and baked. They made good things to eat. The Pilgrims went to the lake for fish and to the hills for turkeys. They all made food for the big feast.”

- Teresa Celsi, Squanto and the First Thanksgiving

“There was eel and cod and lobster and quahogs and mussels and wild turkey and cranberries and succotash and berry pies.”

- Eric Metaxas, Squanto and the First Thanksgiving

“They ate stewed eels. They ate cod and sea bass, their favorite fish.”

- Anne Kamma, If You Were At…The First Thanksgiving

Fact: Both written and oral evidence show that what was actually consumed at the harvest festival in 1621 included venison (since Massasoit and his people brought five deer), wild fowl, and quite possibly nasaump – dried corn pounded and boiled into a thick porridge, and pompion – cooked, mashed pumpkin. Among the other food that would have been available, fresh fruits such as plums, grapes, berries and melons would have been out of season. It would have been too cold to dig for clams or fish for eels or small fish. There were no boats to fish for lobsters in rough water that was about 60 fathoms deep. There was not enough of the barley crop to make a batch of beer, nor was there a wheat crop. Potatoes and sweet potatoes didn’t get from the south up to New England until the 18th century, nor did sweet corn. Cranberries would have been too tart to eat without sugar to sweeten them, and that’s probably why they wouldn’t have had pumpkin pie, either. Since the corn of the time could not be successfully popped, there was no popcorn. (12)

MYTH #10: The Pilgrims and Indians became great friends.

“The Indians and Pilgrims agreed to live in Peace. Together they hunted quail and turkey.”

- Pat Whitehead, Best Thanksgiving Book, ABC Adventures

“Then in friendship/And goodwill,/The braves and Pilgrims parted./And that’s how/The tradition/Of Thanksgiving Day got started!”

- Nan Roloff, The First American Thanksgiving

“The Pilgrims lived in peace with their Indian neighbors.”

- Janice Kinnealy, Let’s Celebrate Thanksgiving, A Book of Drawing Fun

“They had food and houses and warm fires. The Indians were their friends. They were free in this new land.”

- Alice Dalgliesh, The Thanksgiving Story

“How thankful they are! They have food, and shelter, and new friends, the Indians. The Pilgrims decide to invite the Indians to a thanksgiving feast.”

- Linda Hayward, The First Thanksgiving

“The Pilgrims knew it was time to give thanks to God and their Indian friends. They decided to have a harvest feast.”

- Judith Bauer Stamper, New Friends in a New Land

“All of the Pilgrims took part. So did their Indian friends.”

- Ann McGovern, The Pilgrims’ First Thanksgiving

“12 tables groaning/beneath a harvest spread – /Wampanoag and Pilgrim friends/together will break bread./Joined under one sky/with one prayer to say – /a prayer of thanks for all they have/this first Thanksgiving Day.”

- Laura Krauss Melmed, This First Thanksgiving Day: A Counting Story

“Together the Pilgrims and Indians lived in peace and grew in friendship.”

- Elaine Raphael and Don Bolognese, The Story of the First Thanksgiving

Fact: A mere generation later, the balance of power had shifted so enormously and the theft of land by the European settlers had become so egregious that the Wampanoag were forced into battle. In 1637, English soldiers massacred some 700 Pequot men, women and children at Mystic Fort, burning many of them alive in their homes and shooting those who fled. The colony of Connecticut and Massachusetts Bay Colony observed a day of thanksgiving commemorating the massacre. By 1675, there were some 50,000 colonists in the place they had named “New England.” That year, Metacom, a son of Massasoit, one of the first whose generosity had saved the lives of the starving settlers, led a rebellion against them. By the end of the conflict known as “King Philip’s War,” most of the Indian peoples of the Northeast region had been either completely wiped out, sold into slavery, or had fled for safety into Canada. Shortly after Metacom’s death, Plimoth Colony declared a day of thanksgiving for the English victory over the Indians. (13)

MYTH #11: Thanksgiving is a happy time.

“Today, Thanksgiving is a happy time when families gather together.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“It’s a time to remember the Pilgrims and their first Thanksgiving.”

- Janice Kinnealy, Let’s Celebrate Thanksgiving, A Book of Drawing Fun

“On Thanksgiving families are thankful for being together to share a special meal.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“Thanksgiving is a special day. It’s a time for friends, family and lots of fun. It’s also a time for giving thanks – just as the Indians and Pilgrims did long ago on the first Thanksgiving.”

- Judith Conaway, Happy Thanksgiving! Things to Make and Do

“Thanksgiving has always been a holiday to share with those we love. We celebrate the joy of being together, and give thanks for our families and friends.”

- Ronne Randall, Thanksgiving Fun: Fun Things to Make and Do

“Thanksgiving reminds us of the little band of people who founded the Plymouth Colony in Massachusetts. Each November it reopens a favorite chapter in our nation’s history.”

- Edna Barth, Turkeys Pilgrims, and Indian Corn: The Story of the Thanksgiving Symbols

“Today, families and friends gather together to celebrate Thanksgiving….No matter how Thanksgiving is celebrated, it is a time for families to feast together and think about all of the reasons they have to give thanks.”

- Robert Merrill Bartlett, The Story of Thanksgiving

“On Thanksgiving Day, we join our families and friends for prayer, feasting, and fun.”

- Judith Bauer Stamper, New Friends in a New Land: A Thanksgiving Story

“All over the country, people gather their families together and have a feast. They thank God for the good things of the past year. They eat turkey. They remember the brave Pilgrims and the first Thanksgiving Day.”

- Lou Rogers, The First Thanksgiving

“Today Thanksgiving is celebrated by families and friends enjoying a big Thanksgiving meal….Many families set aside some time to give thanks just as the Pilgrims and Native Americans did so many years ago.”

- Kathy Ross, Crafts for Thanksgiving

“Thanksgiving is about more than a big meal. It is a chance to think about what is good in our lives. These are the things we can be thankful for.”

- David F. Marx, Thanksgiving

“That was the first Thanksgiving! It’s a story we’ll never forget. It’s something we celebrate every year.”

- Anne Rockwell, Thanksgiving Day

Fact: For many Indian people, “Thanksgiving” is a time of mourning, of remembering how a gift of generosity was rewarded by theft of land and seed corn, extermination of many from disease and gun, and near total destruction of many more from forced assimilation. As currently celebrated in this country, “Thanksgiving” is a bitter reminder of 500 years of betrayal returned for friendship.

Notes:

  1. Correspondence with Abenaki scholar Margaret M. Bruchac. See also Plimoth Plantation, “A Key to Historical and Museum Terms,” “Who Were the Pilgrims?”
  2. See Note 1.
  3. See William Bradford’s Mourt’s Relation: A Journal of the Pilgrims at Plymouth, p. 19.
  4. Conversation with Douglas Frink, Archaeology Consulting Team, Inc. See also Plimoth Plantation, “The Adventures of Plimoth Rock.”
  5. See William Bradford’s Mourt’s Relation: A Journal of the Pilgrims at Plymouth, p. 28.
  6. See “The Saints Come Sailing In,” in Dorothy W. Davids and Ruth A. Gudinas, “Thanksgiving: A New Perspective (and its Implications in the Classroom)” in Thanksgiving: A Native Perspective, pp. 70-71.
  7. Correspondence with Margaret M. Bruchac about the relationship Samoset, Tisquantum, Hobbamock, and Massasoit. See also Margaret M. Bruchac and Catherine O’Neill Grace, 1621: A New Look at Thanksgiving.
  8. See Margaret M. Bruchac and Catherine O’Neill Grace, ibid.
  9. For a description of how the European settlers regarded the Wampanoag, as well as evidence of their theft of seed corn and funerary objects, see Mourt’s Relation. See also Margaret M. Bruchac and Catherine O’Neill Grace, ibid.
  10. See Edward Winslow, Good Newes from New England: A True Relation of Things Very Remarkable at the Plantation of Plimoth in New England.
  11. See Duane Champagne, Native America: Portrait of the Peoples. Detroit: Visible Ink (1994), pp. 81-82; and Chuck Larsen, op. cit., p. 51.
  12. See Plimoth Plantation, “No Popcorn!,” and “A First Thanksgiving Dinner for Today,” See also Margaret M. Bruchac and Catherine O’Neill Grace, op. cit.
  13. See “King Philip Cries Out for Revenge,” pp. 43-45; and “There Are Many Thanksgiving Stories to Tell,” pp. 49-52, in Thanksgiving: A Native Perspective. See also Margaret M. Bruchac and Catherine O’Neill Grace, op. cit.

References/Recommended Books:

  • Bruchac, Margaret M. (Abenaki), and Catherine Grace O’Neill, 1621: A New Look at Thanksgiving. Washington, D.C.: National Geographic Society, 2001, grades 4-up.
  • Hunter, Sally M. (Ojibwe), Four Seasons of Corn: A Winnebago Tradition. Minneapolis: Lerner Publications, 1997, grades 4-6.
  • Peters, Russell M. (Wampanoag), Clambake: A Wampanoag Tradition. Minneapolis: Lerner Publications, 1992, grades 4-6.
  • Regguinti, Gordon (Ojibwe), The Sacred Harvest: Ojibway Wild Rice Gathering. Minneapolis: Lerner Publications, 1992, grades 4-6.
  • Seale, Doris (Santee/Cree), Beverly Slapin, and Carolyn Silverman (Cherokee), eds., Thanksgiving: A Native Perspective. Berkeley: Oyate, 1998, teacher resource.
  • Swamp, Jake (Mohawk), Giving Thanks: A Native American Good Morning Message. New York: Lee & Low, 1995, all grades.
  • Wittstock, Laura Waterman (Seneca), Ininatig’s Gift of Sugar: Traditional Native Sugarmaking. Minneapolis: Lerner Publications, 1993, grades 4-6.

References/Primary Sources from a Colonialist Perspective:

  • Bradford, William, Of Plymouth Plantation, 1620-1647, originally published in 1856 under the title History of Plymouth Plantation. Introduction by Francis Murphy. New York: Random House, 1981.
  • Bradford, William, Mourt’s Relation: A Journal of the Pilgrims at Plymouth, first published in 1622. Introduction by Dwight B. Heath. Bedford, Mass.: Applewood Books, 1963.
  • Council on Interracial Books for Children, Chronicles of American Indian Protest. New York: CIBC, 1971.
  • Winslow, Edward, Good Newes from New England: A True Relation of Things Very Remarkable at the Plantation of Plimoth in New England, first published in 1624. Bedford, Mass.: Applewood Books, n.d.

November 25, 2010 Posted by | Culture, Disinformation | , , | Leave a Comment

Native Blood: The Myth of Thanksgiving

http://www.uruknet.info

Mike E

Kasama, November 13, 2010 

 

 

[Available as podcast. More history posted here.]

The Puritan colonists of Massachusetts embraced a line from Psalms 2:8.

“Ask of me, and I shall give thee, the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.”

* * * * * *

It is a deep thing that people still celebrate the survival of the early colonists at Plymouth — by giving thanks to the Christian God who supposedly protected and championed the European invasion. The real meaning of all that, then and now, needs to be continually excavated. The myths and lies that surround the past are constantly draped over the horrors and tortures of our present.

Every schoolchild in the U.S. has been taught that the Pilgrims of the Plymouth Colony invited the local Indians to a major harvest feast after surviving their first bitter year in New England. But the real history of Thanksgiving is a story of the murder of indigenous people and the theft of their land by European colonialists–and of the ruthless ways of capitalism.

This piece is intended to be shared at this holiday time. Pass it on. Serve a little truth with the usual stuffing.

* * * * *

In mid-winter 1620 the English ship Mayflower landed on the North American coast, delivering 102 exiles. The original Native people of this stretch of shoreline had already been killed off. In 1614 a British expedition had landed there. When they left they took 24 Indians as slaves and left smallpox behind. Three years of plague wiped out between 90 and 96 percent of the inhabitants of the coast, destroying most villages completely.

After the first colonies were establshed — the Pequod war 

The Europeans landed and built their colony called “the Plymouth Plantation” near the deserted ruins of the Indian village of Pawtuxet. They ate from abandoned cornfields grown wild. Only one Pawtuxet named Squanto had survived–he had spent the last years as a slave to the English and Spanish in Europe. Squanto spoke the colonists’ language and taught them how to plant corn and how to catch fish until the first harvest. Squanto also helped the colonists negotiate a peace treaty with the nearby Wampanoag tribe, led by the chief Massasoit.

These were very lucky breaks for the colonists. The first Virginia settlement had been wiped out before they could establish themselves. Thanks to the good will of the Wampanoag, the settlers not only survived their first year but had an alliance with the Wampanoags that would give them almost two decades of peace.

John Winthrop, a founder of the Massahusetts Bay colony considered this wave of illness and death to be a divine miracle. He wrote to a friend in England, “But for the natives in these parts, God hath so pursued them, as for 300 miles space the greatest part of them are swept away by smallpox which still continues among them. So as God hath thereby cleared our title to this place, those who remain in these parts, being in all not 50, have put themselves under our protection.”

The deadly impact of European diseases and the good will of the Wampanoag allowed the settlers to survive their first year.

In celebration of their good fortune, the colony’s governor, William Bradford, declared a three-day feast of thanksgiving after that first harvest of 1621.

How the Puritans Stole the Land

Original inhabitants — before the European invasion 

But the peace that produced the Thanksgiving Feast of 1621 meant that the Puritans would have 15 years to establish a firm foothold on the coast. Until 1629 there were no more than 300 settlers in New England, scattered in small and isolated settlements. But their survival inspired a wave of Puritan invasion that soon established growing Massachusetts towns north of Plymouth: Boston and Salem. For 10 years, boatloads of new settlers came.

And as the number of Europeans increased, they proved not nearly so generous as the Wampanoags.

On arrival, the Puritans and other religious sects discussed “who legally owns all this land.” They had to decide this, not just because of Anglo-Saxon traditions, but because their particular way of farming was based on individual–not communal or tribal–ownership. This debate over land ownership reveals that bourgeois “rule of law” does not mean “protect the rights of the masses of people.”

Some settlers argued that the land belonged to the Indians. These forces were excommunicated and expelled. Massachusetts Governor Winthrop declared the Indians had not “subdued” the land, and therefore all uncultivated lands should, according to English Common Law, be considered “public domain.” This meant they belonged to the king. In short, the colonists decided they did not need to consult the Indians when they seized new lands, they only had to consult the representative of the crown (meaning the local governor).

Training of the Massachusetts militia, 1637. The means of genocide and theft. 

The colonists embraced a line from Psalms 2:8.

“Ask of me, and I shall give thee, the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.”

Since then, European settler states have similarly declared god their real estate agent: from the Boers seizing South Africa to the Zionists seizing Palestine.

The European immigrants took land and enslaved Indians to help them farm it. By 1637 there were about 2,000 British settlers. They pushed out from the coast and decided to remove the inhabitants.

The Shining City on the Hill

Where did the Plymouth and Massachusetts colonies of Puritan and “separatist” pilgrims come from and what were they really all about?

A self-serving historical lie — The myth of coexistance and love promoted by Thanksgiving 

Governor Winthrop, a founder of the Massachusetts colony, said, “We shall be as a City upon a Hill, the eyes of all people are upon us.” The Mayflower Puritans had been driven out of England as subversives. The Puritans saw this religious colony as a model of a social and political order that they believed all of Europe should adopt.

The Puritan movement was part of a sweeping revolt within English society against the ruling feudal order of wealthy lords. Only a few decades after the establishment of Plymouth, the Puritan Revolution came to power in England. They killed the king, won a civil war, set up a short-lived republic, and brutally conquered the neighboring people of Ireland to create a larger national market.

The famous Puritan intolerance was part of a determined attempt to challenge the decadence and wastefulness of the rich aristocratic landlords of England. The Puritans wanted to use the power of state punishment to uproot old and still dominant ways of thinking and behaving.

The new ideas of the Puritans served the needs of merchant capitalist accumulation. The extreme discipline, thrift and modesty the Puritans demanded of each other corresponded to a new and emerging form of ownership and production. Their so-called “Protestant Ethic” was an early form of the capitalist ethic. From the beginning, the Puritan colonies intended to grow through capitalist trade–trading fish and fur with England while they traded pots, knives, axes, alcohol and other English goods with the Indians.

Armed settlers arrive with priestly blessings

The New England were ruled by a government in which only the male heads of families had a voice. Women, Indians, slaves, servants, youth were neither heard nor represented. In the Puritan schoolbooks, the old law “honor thy father and thy mother” was interpreted to mean honoring “All our Superiors, whether in Family, School, Church, and Commonwealth.” And, the real truth was that the colonies were fundamentally controlled by the most powerful merchants.

The Puritan fathers believed they were the Chosen People of an infinite god and that this justified anything they did. They were Calvinists who believed that the vast majority of humanity was predestined to damnation. This meant that while they were firm in fighting for their own capitalist right to accumulate and prosper, they were quick to oppress the masses of people in Ireland, Scotland and North America, once they seized the power to set up their new bourgeois order. Those who rejected the narrow religious rules of the colonies were often simply expelled “out into the wilderness.”

The Massachusetts colony (north of Plymouth) was founded when Puritan stockholders had gotten control of an English trading company. The king had given this company the right to govern its own internal affairs, and in 1629 the stockholders simply voted to transfer the company to North American shores–making this colony literally a self-governing company of stockholders!

In U.S. schools, students are taught that the Mayflower compact of Plymouth contained the seeds of “modern democracy” and “rule of law.” But by looking at the actual history of the Puritans, we can see that this so-called “modern democracy” was (and still is) a capitalist democracy based on all kinds of oppression and serving the class interests of the ruling capitalists.

The reality of colonial massacre and enslavement 

In short, the Puritan movement developed as an early revolutionary challenge to the old feudal order in England. They were the soul of primitive capitalist accumulation. And transferred to the shores of North America, they immediately revealed how heartless and oppressive that capitalist soul is.


The Birth of “The American Way of War”

In the Connecticut Valley, the powerful Pequot tribe had not entered an alliance with the British (as had the Narragansett, the Wampanoag, and the Massachusetts peoples). At first they were far from the centers of colonization. Then, in 1633, the British stole the land where the city of Hartford now sits–land which the Pequot had recently conquered from another tribe. That same year two British slave raiders were killed. The colonists demanded that the Indians who killed the slavers be turned over. The Pequot refused.

The Puritan preachers said, from Romans 13:2, “Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.” The colonial governments gathered an armed force of 240 under the command of John Mason. They were joined by a thousand Narragansett warriors. The historian Francis Jennings writes: “Mason proposed to avoid attacking Pequot warriors which would have overtaxed his unseasoned, unreliable troops. Battle, as such, was not his purpose. Battle is only one of the ways to destroy an enemy’s will to fight. Massacre can accomplish the same end with less risk, and Mason had determined that massacre would be his objective.”

The colonist army surrounded a fortified Pequot village on the Mystic River. At sunrise, as the inhabitants slept, the Puritan soldiers set the village on fire.

William Bradford, Governor of Plymouth, wrote: “Those that escaped the fire were slain with the sword; some hewed to pieces, others run through with their rapiers, so that they were quickly dispatched and very few escaped. It was conceived they thus destroyed about 400 at this time. It was a fearful sight to see them thus frying in the fire…horrible was the stink and scent thereof, but the victory seemed a sweet sacrifice, and they gave the prayers thereof to God, who had wrought so wonderfully for them.”

European colonists attack the Pequot villageMason himself wrote: “It may be demanded…Should not Christians have more mercy and compassion? But…sometimes the Scripture declareth women and children must perish with their parents…. We had sufficient light from the word of God for our proceedings.”

Three hundred and fifty years later the Puritan phrase “a shining city on the hill” became a favorite quote of conservative speechwriters.

Discovering the Profits of Slavery

This so-called “Pequot war” was a one-sided murder and slaving expedition. Over 180 captives were taken. After consulting the bible again, in Leviticus 24:44, the colonial authorities found justification to kill most of the Pequot men and enslave the captured women and their children. Only 500 Pequot remained alive and free. In 1975 the official number of Pequot living in Connecticut was 21.

Some of the war captives were given to the Narragansett and Massachusetts allies of the British. Even before the arrival of Europeans, Native peoples of North America had widely practiced taking war captives from other tribes as hostages and slaves.

The remaining captives were sold to British plantation colonies in the West Indies to be worked to death in a new form of slavery that served the emerging capitalist world market. And with that, the merchants of Boston made a historic discovery: the profits they made from the sale of human beings virtually paid for the cost of seizing them.

One account says that enslaving Indians quickly became a “mania with speculators.” These early merchant capitalists of Massachusetts started to make genocide pay for itself. The slave trade, first in captured Indians and soon in kidnapped Africans, quickly became a backbone of New England merchant capitalism.


Thanksgiving in the Manhattan Colony

In 1641 the Dutch governor Kieft of Manhattan offered the first “scalp bounty”–his government paid money for the scalp of each Indian brought to them. A couple years later, Kieft ordered the massacre of the Wappingers, a friendly tribe. Eighty were killed and their severed heads were kicked like soccer balls down the streets of Manhattan. One captive was castrated, skinned alive and forced to eat his own flesh while the Dutch governor watched and laughed. Then Kieft hired the notorious Underhill who had commanded in the Pequot war to carry out a similar massacre near Stamford, Connecticut. The village was set fire, and 500 Indian residents were put to the sword.

A day of thanksgiving was proclaimed in the churches of Manhattan. As we will see, the European colonists declared Thanksgiving Days to celebrate mass murder more often than they did for harvest and friendship.

The Conquest of New England

By the 1670s there were about 30,000 to 40,000 white inhabitants in the United New England Colonies–6,000 to 8,000 able to bear arms. With the Pequot destroyed, the Massachusetts and Plymouth colonists turned on the Wampanoag, the tribe that had saved them in 1620 and probably joined them for the original Thanksgiving Day.

In 1675 a Christian Wampanoag was killed while spying for the Puritans. The Plymouth authorities arrested and executed three Wampanoag without consulting the tribal chief, King Philip.

As Mao Tsetung says: “Where there is oppression there is resistance.” The Wampanoag went to war.

The Indians applied some military lessons they had learned: they waged a guerrilla war which overran isolated European settlements and were often able to inflict casualties on the Puritan soldiers. The colonists again attacked and massacred the main Indian populations.

When this war ended, 600 European men, one-eleventh of the adult men of the New England Colonies, had been killed in battle. Hundreds of homes and 13 settlements had been wiped out. But the colonists won.

In their victory, the settlers launched an all-out genocide against the remaining Native people. The Massachusetts government offered 20 shillings bounty for every Indian scalp, and 40 shillings for every prisoner who could be sold into slavery. Soldiers were allowed to enslave any Indian woman or child under 14 they could capture. The “Praying Indians” who had converted to Christianity and fought on the side of the European troops were accused of shooting into the treetops during battles with “hostiles.” They were enslaved or killed. Other “peaceful” Indians of Dartmouth and Dover were invited to negotiate or seek refuge at trading posts–and were sold onto slave ships.

It is not known how many Indians were sold into slavery, but in this campaign, 500 enslaved Indians were shipped from Plymouth alone. Of the 12,000 Indians in the surrounding tribes, probably about half died from battle, massacre and starvation.

After King Philip’s War, there were almost no Indians left free in the northern British colonies. A colonist wrote from Manhattan’s New York colony: “There is now but few Indians upon the island and those few no ways hurtful. It is to be admired how strangely they have decreased by the hand of God, since the English first settled in these parts.”

In Massachusetts, the colonists declared a “day of public thanksgiving” in 1676, saying, “there now scarce remains a name or family of them [the Indians] but are either slain, captivated or fled.”

Fifty-five years after the original Thanksgiving Day, the Puritans had destroyed the generous Wampanoag and all other neighboring tribes. The Wampanoag chief King Philip was beheaded. His head was stuck on a pole in Plymouth, where the skull still hung on display 24 years later.

The descendants of these Native peoples are found wherever the Puritan merchant capitalists found markets for slaves: the West Indies, the Azures, Algiers, Spain and England. The grandson of Massasoit, the Pilgrim’s original protector, was sold into slavery in Bermuda.
Runaways and Rebels

But even the destruction of Indian tribal life and the enslavement of survivors brought no peace. Indians continued to resist in every available way. Their oppressors lived in terror of a revolt. And they searched for ways to end the resistance. The historian MacLeod writes: “The first `reservations’ were designed for the `wild’ Irish of Ulster in 1609. And the first Indian reservation agent in America, Gookin of Massachusetts, like many other American immigrants had seen service in Ireland under Cromwell.”

Let’s see the reality of Thanksgiving — and the founding of the United States in slavery and genocide 

The enslaved Indians refused to work and ran away. The Massachusetts government tried to control runaways by marking enslaved Indians: brands were burnt into their skin, and symbols were tattooed into their foreheads and cheeks.

A Massachusetts law of 1695 gave colonists permission to kill Indians at will, declaring it was “lawful for any person, whether English or Indian, that shall find any Indians traveling or skulking in any of the towns or roads (within specified limits), to command them under their guard and examination, or to kill them as they may or can.”

The northern colonists enacted more and more laws for controlling the people. A law in Albany forbade any African or Indian slave from driving a cart within the city. Curfews were set up; Africans and Indians were forbidden to have evening get-togethers. On Block Island, Indians were given 10 lashes for being out after nine o’clock. In 1692 Massachusetts made it a serious crime for any white person to marry an African, an Indian or a mulatto. In 1706 they tried to stop the importation of Indian slaves from other colonies, fearing a slave revolt.

Celebrate?

Looking at this history raises a question: Why should anyone celebrate the survival of the earliest Puritans with a Thanksgiving Day? Certainly the Native peoples of those times had no reason to celebrate.

The ruling powers of the United States organized people to celebrate Thanksgiving Day because it is in their interest. That’s why they created it. The first national celebration of Thanksgiving was called for by George Washington. And the celebration was made a regular legal holiday later by Abraham Lincoln during the civil war (right as he sent troops to suppress the Sioux of Minnesota).

Washington and Lincoln were two presidents deeply involved in trying to forge a unified bourgeois nation-state out of the European settlers in the United States. And the Thanksgiving story was a useful myth in their efforts at U.S. nation-building. It celebrates the “bounty of the American way of life,” while covering up the brutal nature of this society.

Available online at mikeely.wordpress.com. Send comments to: m1keely (at) yahoo.com

Published: December 2007. Feel free to reprint, distribute or quote this with attribution. This website’s contents are licensed under a Creative Commons Attribution 3.0 U.S. License.



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November 15, 2010 Posted by | Americas, Disinformation | , , , | Leave a Comment

This is why i don’t like G.W.Bush !

1.400.000 souls and counting ,Sir !

November 1, 2010 Posted by | Anti NWO, Anti War, Middle East, New World Order, World at War ( not the Game ), World Politics | , , , , , , | Leave a Comment

Surprise — The Very Dark Side of U.S. History

http://www.alternet.org

Many Americans view their country and its soldiers as the “good guys” spreading “democracy” and “liberty” around the world. It just ain’t so.
October 8, 2010 |

Editor’s Note: Many Americans view their country and its soldiers as the “good guys” spreading “democracy” and “liberty” around the world. When the United States inflicts unnecessary death and destruction, it’s viewed as a mistake or an aberration.

In the following article Peter Dale Scott and Robert Parry examine the long history of these acts of brutality, a record that suggests they are neither a “mistake” nor an “aberration” but rather conscious counterinsurgency doctrine on the “dark side.”

There is a dark — seldom acknowledged — thread that runs through U.S. military doctrine, dating back to the early days of the Republic.

This military tradition has explicitly defended the selective use of terror, whether in suppressing Native American resistance on the frontiers in the 19th Century or in protecting U.S. interests abroad in the 20th Century or fighting the “war on terror” over the last decade.

The American people are largely oblivious to this hidden tradition because most of the literature advocating state-sponsored terror is carefully confined to national security circles and rarely spills out into the public debate, which is instead dominated by feel-good messages about well-intentioned U.S. interventions abroad.

Over the decades, congressional and journalistic investigations have exposed some of these abuses. But when that does happen, the cases are usually deemed anomalies or excesses by out-of-control soldiers.

But the historical record shows that terror tactics have long been a dark side of U.S. military doctrine. The theories survive today in textbooks on counterinsurgency warfare, “low-intensity” conflict and “counter-terrorism.”

Some historians trace the formal acceptance of those brutal tenets to the 1860s when the U.S. Army was facing challenge from a rebellious South and resistance from Native Americans in the West. Out of those crises emerged the modern military concept of “total war” — which considers attacks on civilians and their economic infrastructure an integral part of a victorious strategy.

In 1864, Gen. William Tecumseh Sherman cut a swath of destruction through civilian territory in Georgia and the Carolinas. His plan was to destroy the South’s will to fight and its ability to sustain a large army in the field. The devastation left plantations in flames and brought widespread Confederate complaints of rape and murder of civilians.

Meanwhile, in Colorado, Col. John M. Chivington and the Third Colorado Cavalry were employing their own terror tactics to pacify Cheyennes. A scout named John Smith later described the attack at Sand Creek, Colorado, on unsuspecting Indians at a peaceful encampment:

“They were scalped; their brains knocked out; the men used their knives, ripped open women, clubbed little children, knocked them in the head with their guns, beat their brains out, mutilated their bodies in every sense of the word.” [U.S. Cong., Senate, 39 Cong., 2nd Sess., "The Chivington Massacre," Reports of the Committees.]

Though Smith’s objectivity was challenged at the time, today even defenders of the Sand Creek raid concede that most women and children there were killed and mutilated. [See Lt. Col. William R. Dunn, I Stand by Sand Creek.]

Yet, in the 1860s, many whites in Colorado saw the slaughter as the only realistic way to bring peace, just as Sherman viewed his “march to the sea” as necessary to force the South’s surrender.

The brutal tactics in the West also helped clear the way for the transcontinental railroad, built fortunes for favored businessmen and consolidated Republican political power for more than six decades, until the Great Depression of the 1930s. [See Consortiumnews.com's "Indian Genocide and Republican Power."]

Four years after the Civil War, Sherman became commanding general of the Army and incorporated the Indian pacification strategies — as well as his own tactics — into U.S. military doctrine. Gen. Philip H. Sheridan, who had led Indian wars in the Missouri territory, succeeded Sherman in 1883 and further entrenched those strategies as policy. [See Ward Churchill, A Little Matter of Genocide.]

By the end of the 19th Century, the Native American warriors had been vanquished, but the Army’s winning strategies lived on.

Imperial America

When the United States claimed the Philippines as a prize in the Spanish-American War, Filipino insurgents resisted. In 1900, the U.S. commander, Gen. J. Franklin Bell, consciously modeled his brutal counterinsurgency campaign after the Indian wars and Sherman’s “march to the sea.”

Bell believed that by punishing the wealthier Filipinos through destruction of their homes — much as Sherman had done in the South — they would be coerced into helping convince their countrymen to submit.

Learning from the Indian wars, he also isolated the guerrillas by forcing Filipinos into tightly controlled zones where schools were built and other social amenities were provided.

“The entire population outside of the major cities in Batangas was herded into concentration camps,” wrote historian Stuart Creighton Miller. “Bell’s main target was the wealthier and better-educated classes. … Adding insult to injury, Bell made these people carry the petrol used to burn their own country homes.” [See Miller's "Benevolent Assimilation."]

For those outside the protected areas, there was terror. A supportive news correspondent described one scene in which American soldiers killed “men, women, children … from lads of 10 and up, an idea prevailing that the Filipino, as such, was little better than a dog. …

“Our soldiers have pumped salt water into men to ‘make them talk,’ have taken prisoner people who held up their hands and peacefully surrendered, and an hour later, without an atom of evidence to show they were even insurrectos, stood them on a bridge and shot them down one by one, to drop into the water below and float down as an example to those who found their bullet-riddled corpses.”

Defending the tactics, the correspondent noted that “it is not civilized warfare, but we are not dealing with a civilized people. The only thing they know and fear is force, violence, and brutality.” [Philadelphia Ledger, Nov. 19, 1900]
In 1901, anti-imperialists in Congress exposed and denounced Bell’s brutal tactics. Nevertheless, Bell’s strategies won military acclaim as a refined method of pacification.

In a 1973 book, one pro-Bell military historian, John Morgan Gates, termed reports of U.S. atrocities “exaggerated” and hailed Bell’s “excellent understanding of the role of benevolence in pacification.”

Gates recalled that Bell’s campaign in Batanga was regarded by military strategists as “pacification in its most perfected form.” [See Gates's Schoolbooks and Krags: The United States Army in the Philippines, 1898-1902.]

Spreading the Word

At the turn of the century, the methodology of pacification was a hot topic among the European colonial powers, too. From Namibia to Indochina, Europeans struggled to subdue local populations.

Often outright slaughter proved effective, as the Germans demonstrated with massacres of the Herrero tribe in Namibia from 1904-1907. But military strategists often compared notes about more subtle techniques of targeted terror mixed with demonstrations of benevolence.

Counterinsurgency strategies were back in vogue after World War II as many subjugated people demanded independence from colonial rule and Washington worried about the expansion of communism. In the 1950s, the Huk rebellion against U.S. dominance made the Philippines again the laboratory, with Bell’s earlier lessons clearly remembered.

“The campaign against the Huk movement in the Philippines … greatly resembled the American campaign of almost 50 years earlier,” historian Gates observed. “The American approach to the problem of pacification had been a studied one.”

But the war against the Huks had some new wrinkles, particularly the modern concept of psychological warfare or psy-war.

Under the pioneering strategies of the CIA’s Maj. Gen. Edward G. Lansdale, psy-war was a new spin to the old game of breaking the will of a target population. The idea was to analyze the psychological weaknesses of a people and develop “themes” that could induce actions favorable to those carrying out the operation.

While psy-war included propaganda and disinformation, it also relied on terror tactics of a demonstrative nature. An Army psy-war pamphlet, drawing on Lansdale’s experience in the Philippines, advocated “exemplary criminal violence — the murder and mutilation of captives and the display of their bodies,” according to Michael McClintock’s Instruments of Statecraft.

In his memoirs, Lansdale boasted of one legendary psy-war trick used against the Huks who were considered superstitious and fearful of a vampire-like creature called an asuang.

“The psy-war squad set up an ambush along a trail used by the Huks,” Lansdale wrote. “When a Huk patrol came along the trail, the ambushers silently snatched the last man on the patrol, their move unseen in the dark night. They punctured his neck with two holes, vampire-fashion, held the body up by the heels, drained it of blood, and put the corpse back on the trail.

“When the Huks returned to look for the missing man and found their bloodless comrade, every member of the patrol believed the asuang had got him.” [See Lansdale's In the Midst of Wars.]

The Huk rebellion also saw the refinement of free-fire zones, a technique used effectively by Bell’s forces a half-century earlier. In the 1950s, special squadrons were assigned to do the dirty work.

“The special tactic of these squadrons was to cordon off areas; anyone they caught inside the cordon was considered an enemy,” explained one pro-U.S. Filipino colonel. “Almost daily you could find bodies floating in the river, many of them victims of [Major Napoleon] Valeriano’s Nenita Unit. [See Benedict J. Kerkvliet, The Huk Rebellion: A Study of Peasant Revolt in the Philippines.]

On to Vietnam

The successful suppression of the Huks led the war’s architects to share their lessons elsewhere in Asia and beyond. Valeriano went on to co-author an important American textbook on counterinsurgency and to serve as part of the American pacification effort in Vietnam with Lansdale.

Following the Philippine model, Vietnamese were crowded into “strategic hamlets”; “free-fire zones” were declared with homes and crops destroyed; and the Phoenix program eliminated thousands of suspected Viet Cong cadre.

The ruthless strategies were absorbed and accepted even by widely respected military figures, such as Gen. Colin Powell who served two tours in Vietnam and endorsed the routine practice of murdering Vietnamese males as a necessary part of the counterinsurgency effort.

“I recall a phrase we used in the field, MAM, for military-age male,” Powell wrote in his much-lauded memoir, My American Journey. “If a helo [a U.S. helicopter] spotted a peasant in black pajamas who looked remotely suspicious, a possible MAM, the pilot would circle and fire in front of him. If he moved, his movement was judged evidence of hostile intent, and the next burst was not in front, but at him.

“Brutal? Maybe so. But an able battalion commander with whom I had served at Gelnhausen [West Germany], Lt. Col. Walter Pritchard, was killed by enemy sniper fire while observing MAMs from a helicopter. And Pritchard was only one of many. The kill-or-be-killed nature of combat tends to dull fine perceptions of right and wrong.”

In 1965, the U.S. intelligence community formalized its hard-learned counterinsurgency lessons by commissioning a top-secret program called Project X. Based at the U.S. Army Intelligence Center and School at Fort Holabird, Maryland, the project drew from field experience and developed teaching plans to “provide intelligence training to friendly foreign countries,” according to a Pentagon history prepared in 1991 and released in 1997.

Called “a guide for the conduct of clandestine operations,” Project X “was first used by the U.S. Intelligence School on Okinawa to train Vietnamese and, presumably, other foreign nationals,” the history stated.

Linda Matthews of the Pentagon’s Counterintelligence Division recalled that in 1967-68, some of the Project X training material was prepared by officers connected to the Phoenix program. “She suggested the possibility that some offending material from the Phoenix program may have found its way into the Project X materials at that time,” the Pentagon report said.

In the 1970s, the U.S. Army Intelligence Center and School moved to Fort Huachuca in Arizona and began exporting Project X material to U.S. military assistance groups working with “friendly foreign countries.” By the mid-1970s, the Project X material was going to armies all over the world.

In its 1992 review, the Pentagon acknowledged that Project X was the source for some of the “objectionable” lessons at the School of the Americas where Latin American officers were trained in blackmail, kidnapping, murder and spying on non-violent political opponents.

But disclosure of the full story was blocked near the end of the first Bush administration when senior Pentagon officials working for then-Defense Secretary Dick Cheney ordered the destruction of most Project X records. [See Robert Parry's Lost History.]

Living Dangerously

By the mid-1960s, some of the U.S. counterinsurgency lessons had reached Indonesia, too. The U.S. military training was surreptitious because Washington viewed the country’s neutralist leader Sukarno as politically suspect. The training was permitted only to give the United States influence within the Indonesian military which was considered more reliable.

The covert U.S. aid and training was mostly innocuous-sounding “civic action,” which is generally thought to mean building roads, staffing health clinics and performing other “hearts-and-minds” activities with civilians. But “civic action” also provided cover in Indonesia, as in the Philippines and Vietnam, for psy-war.

The secret U.S.-Indonesian military connections paid off for Washington when a political crisis erupted, threatening Sukarno’s government.

To counter Indonesia’s powerful Communist Party, known as the PKI, the army’s Red Berets organized the slaughter of tens of thousands of men, women and children. So many bodies were dumped into the rivers of East Java that they ran red with blood.

In a classic psy-war tactic, the bloated carcasses also served as a political warning to villages down river.

“To make sure they didn’t sink, the carcasses were deliberately tied to, or impaled on, bamboo stakes,” wrote eyewitness Pipit Rochijat. “And the departure of corpses from the Kediri region down the Brantas achieved its golden age when bodies were stacked on rafts over which the PKI banner proudly flew.” [See Rochijat's "Am I PKI or Non-PKI?" Indonesia, Oct. 1985.]

Some historians have attributed the grotesque violence to a crazed army which engaged in “unplanned brutality” or “mass hysteria” leading ultimately to the slaughter of some half million Indonesians, many of Chinese descent.

But the recurring tactic of putting bodies on gruesome display fits as well with the military doctrines of psy-war, a word that one of the leading military killers used in un-translated form in one order demanding elimination of the PKI.

Sarwo Edhie, chief of the political para-commando battalion known as the Red Berets, warned that the communist opposition “should be given no opportunity to concentrate/consolidate. It should be pushed back systematically by all means, including psy-war.” [See The Revolt of the G30S/PKI and Its Suppression, translated by Robert Cribb in The Indonesian Killings.]

Sarwo Edhie had been identified as a CIA contact when he served at the Indonesian Embassy in Australia. [See Pacific, May-June 1968.]

US Media Sympathy

Elite U.S. reaction to the horrific slaughter was muted and has remained ambivalent ever since. The Johnson administration denied any responsibility for the massacres, but New York Times columnist James Reston spoke for many opinion leaders when he approvingly termed the bloody developments in Indonesia “a gleam of light in Asia.”

The American denials of involvement held until 1990 when U.S. diplomats admitted to a reporter that they had aided the Indonesian army by supplying lists of suspected communists.

“It really was a big help to the army,” embassy officer Robert Martens told Kathy Kadane of States News Service. “I probably have a lot of blood on my hands, but that’s not all bad. There’s a time when you have to strike hard at a decisive moment.” Martens had headed the U.S. team that compiled the death lists.

Kadane’s story provoked a telling response from Washington Post senior editorial writer Stephen S. Rosenfeld. He accepted the fact that American officials had assisted “this fearsome slaughter,” but then justified the killings.

Rosenfeld argued that the massacre “was and still is widely regarded as the grim but earned fate of a conspiratorial revolutionary party that represented the same communist juggernaut that was on the march in Vietnam.”

In a column entitled, “Indonesia 1965: The Year of Living Cynically?” Rosenfeld reasoned that “either the army would get the communists or the communists would get the army, it was thought: Indonesia was a domino, and the PKI’s demise kept it [Indonesia] standing in the free world. …

“Though the means were grievously tainted, we — the fastidious among us as well as the hard-headed and cynical — can be said to have enjoyed the fruits in the geopolitical stability of that important part of Asia, in the revolution that never happened.” [Washington Post, July 13, 1990]

The fruit tasted far more bitter to the peoples of the Indonesian archipelago, however. In 1975, the army of Indonesia’s new dictator, Gen. Suharto, invaded the former Portuguese colony of East Timor. When the East Timorese resisted, the Indonesian army returned to its gruesome bag of tricks, engaging in virtual genocide against the population.

A Catholic missionary provided an eyewitness account of one search-and-destroy mission in East Timor in 1981.

“We saw with our own eyes the massacre of the people who were surrendering: all dead, even women and children, even the littlest ones. … Not even pregnant women were spared: they were cut open. …. They did what they had done to small children the previous year, grabbing them by the legs and smashing their heads against rocks. …

“The comments of Indonesian officers reveal the moral character of this army: ‘We did the same thing [in 1965] in Java, in Borneo, in the Celebes, in Irian Jaya, and it worked.” [See A. Barbedo de Magalhaes, East Timor: Land of Hope.]

The references to the success of the 1965 slaughter were not unusual. In Timor: A People Betrayed, author James Dunn noted that “on the Indonesian side, there have been many reports that many soldiers viewed their operation as a further phase in the ongoing campaign to suppress communism that had followed the events of September 1965.”

Classic psy-war and pacification strategies were followed to the hilt in East Timor. The Indonesians put on display corpses and the heads of their victims. Timorese also were herded into government-controlled camps before permanent relocation in “resettlement villages” far from their original homes.

“The problem is that people are forced to live in the settlements and are not allowed to travel outside,” said Msgr. Costa Lopes, apostolic administrator of Dili. “This is the main reason why people cannot grow enough food.” [See John G. Taylor, Indonesia's Forgotten War: The Hidden History of East Timor.]

Public Revulsion

Through television in the 1960-70s, the Vietnam War finally brought the horrors of counterinsurgency home to millions of Americans. They watched as U.S. troops torched villages and forced distraught old women to leave ancestral homes.

Camera crews caught on film brutal interrogation of Viet Cong suspects, the execution of one young VC officer, and the bombing of children with napalm.

In effect, the Vietnam War was the first time Americans got to witness the pacification strategies that had evolved secretly as national security policy since the 19th Century. As a result, millions of Americans protested the war’s conduct and Congress belatedly compelled an end to U.S. participation in 1974.

But the psy-war doctrinal debates were not resolved by the Vietnam War. Counterinsurgency advocates regrouped in the 1980s behind President Ronald Reagan, who mounted a spirited defense of the Vietnamese intervention and reaffirmed U.S. resolve to employ similar tactics against leftist forces especially in Central America. [See Consortiumnews.com's "Guatemala: A Test Tube for Repression."]

Reagan also added an important new component to the mix. Recognizing how graphic images and honest reporting from the war zone had undercut public support for the counterinsurgency in Vietnam, Reagan authorized an aggressive domestic “public diplomacy” operation which practiced what was called “perception management” — in effect, intimidating journalists to ensure that only sanitized information would reach the American people.

Reporters who disclosed atrocities by U.S.-trained forces, such as the El Mozote massacre by El Salvador’s Atlacatl battalion in 1981, came under harsh criticism and saw their careers damaged.

Some Reagan operatives were not shy about their defense of political terror as a necessity of the Cold War. Neil Livingstone, a counter-terrorism consultant to the National Security Council, called death squads “an extremely effective tool, however odious, in combatting terrorism and revolutionary challenges.” [See McClintock's Instruments of Statecraft.]

When Democrats in Congress objected to excesses of Reagan’s interventions in Central America, the administration responded with more public relations and political pressure, questioning the patriotism of the critics. For instance, Reagan’s United Nations Ambassador Jeane Kirkpatrick accused anyone who took note of U.S.-backed war crimes of “blaming America first.”

Many Democrats in Congress and journalists in the Washington press corps buckled under the attacks, giving the Reagan administration much freer rein to carry out brutal “death squad” strategies in El Salvador, Honduras, Guatemala and Nicaragua.

What is clear from these experiences in Indonesia, Vietnam, Central America and elsewhere is that the United States, for generations, has sustained two parallel but opposed states of mind about military atrocities and human rights: one of U.S. benevolence, generally held by the public, and the other of ends-justify-the-means brutality embraced by counterinsurgency specialists.

Normally the specialists carry out their actions in remote locations with little notice in the national press. But sometimes the two competing visions – of a just America and a ruthless one – clash in the open, as they did in Vietnam.

Or the dark side of U.S. security policy is thrown into the light by unauthorized leaks, such as the photos of abused detainees at Abu Ghraib prison in Iraq or by revelations about waterboarding and other torture authorized by George W. Bush’s White House as part of the “war on terror.”

Only then does the public get a glimpse of the grim reality, the bloody and brutal tactics that have been deemed “necessary” for more than two centuries in the defense of the purported “national interests.”

Peter Dale Scott is an author and poet whose books have focused on “deep politics,” the intersection of economics, criminality and national security. (For more, go to http://www.peterdalescott.net/) Robert Parry is a veteran Washington investigative journalist. (For his books, go to http://www.neckdeepbook.com)
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