How I Learned to Savor Thanksgiving
This essay is an annual tradition by Meteor Blades — a former Colorado resident and universally respected blogger who embraces his eclectic family heritage of Seminole, Highland Scot and African-American and, now, the true meaning of Thanksgiving. A number of people have asked me to post the Thanksgiving Diary that I’ve put up here the past three years. Since, once again I’ll be away for the holiday, without access to my computer, I’m reposting an edited version of last year’s entry. For those of you who’ve read it before, I apologize:
I forced myself to watch the History Channel’s Desperate Crossing: The Untold Story of the Mayflower last weekend. I don’t feel as if I totally wasted my time. Including performances and interviews of some Wampanoags, descendants of the indigenes who saw the Puritans make landfall 387 years ago, made the program a good deal more palatable than it might have been.
I would have preferred a bit more about how one reason the Pilgrims were “persecuted” in England and Holland was because of their efforts to get everyone to comply with their own crabbed view of religion. Something they also did here in America. Not dissimilar from what some modern day others would like to do now. But what an improvement the program was over past efforts.
For the past few years, my wife – who supervises the largest English as a Second Language program in the United States – and I have had numerous conversations with Los Angelenos of various ethnic and religious backgrounds about the turkey they’ll be eating three days from now. Doesn’t matter if they’re originally from Senegal or Guatemala, Belarus or Vietnam, Scotland or China, it’s the same story with all of them: turkey has to be on the table.
Not that it’ll be a traditional turkey dinner with cranberry sauce and yams and stuffing. Trimmings can range from Libyan tajeen to a cold Vietnamese egg soup whose name I’ve forgotten. And everybody’s bird seems to be done just a little differently. Two years ago, I got to taste Thai turkey, which is definitely not for mild palates.
I don’t buy the “melting pot” theory of American history, nor am I a sappy kind of guy. On the other hand, since I had my Thanksgiving “conversion,” I’ve found something distinctly appealing, yes, even uplifting, about this widespread integration of cultures through the medium of food and family get-together.
I love conversation, I love food and I love celebrations. This year, as last, we’ll be celebrating with friends at the Santa Clara Pueblo home of a college friend. A few years ago, I wouldn’t’ve done this.
Because, when I was a child, we never celebrated Thanksgiving. My grandfather forbade it. A white man’s holiday based on white men’s lies, he said. His take on the holiday was no distortion. But his opposition to commemoration was doubly disappointing for me. I was born on Thanksgiving. Actually, November 28. But, that year, 1946, Thanksgiving fell on the 28th, and ever since, it’s been my designated birthday, whatever the actual date.
While other kids, including other kids with Indian roots, celebrated Thanksgiving with all kinds of food, our house might as well have been shrouded in crepe. Based on what made it to our table, I think he may even have told my grandmother to cook less than usual. Nobody grumbled. My grandfather was an honest, principled man, but quick-tempered, and although he rejected almost every other teaching in the Bible, he believed fully in the bit that sparing the rod would spoil the child. We were not spoiled.
We left the South and my grandfather when I was 10. I had half a dozen guests at my first-ever birthday party – on Thanksgiving Day – when I was 12. I was ecstatic. Thereafter, until my senior year in high school, I celebrated Thanksgiving and my birthday with a party. Cake and turkey. It was then, 44 years ago, that I began reading in earnest about America’s historical treatment of indigenous people, including my ancestors.
That year, November 28 again fell on Thanksgiving. But I didn’t celebrate. No party. And that’s the way it was for the next 29 years, during which I reiterated my grandfather’s warning. He had not been mistaken about the holiday being founded on the fruits of mass murder instead of some friendly, integrated get-together.
The Wampanoags who arrived on what many of us were taught in school was the “first” Thanksgiving, were not invited to the feast with the Plymouth Pilgrims in 1621 after having rescuing them from certain starvation. Massasoit and about 90 of his men just showed up. What followed was three days of eating and entertainment, much of which included large quantities of beer. The tension was surely palpable. In the sole firsthand, contemporaneous account we have, nobody called it “thanksgiving.” Not long afterward, in an act of raw treachery that was precursor to a thousand others over the years, Captain Myles Standish, military commander of Plymouth colony – determined to make a pre-emptive strike against a non-existent military threat – strode into a Wampanoag village with his men on the pretext of trading. He left with the severed head of Wituwamat, which he stuck on a wooden spike at Plymouth.
The real first Thanksgiving was declared in 1637 by Massachusetts Bay Colony Governor John Winthrop, he of the famous “city upon a hill” speech. That celebration capped off the Mystic, Connecticut, massacre of 400-700 Pequots, southern neighbors of the Wampanoags, remnants of a tribe already deeply wounded by epidemics of smallpox and measles. Survivors were executed or sold into slavery in the West Indies. Proclaimed Winthrop, “This day forth shall be a day of celebration and thanksgiving for subduing the Pequots.”
The descendants of Massasoit’s Wampanoags who had sat down in 1621 were treated to their own slaughter during King Philip’s War 54 years later. After decades of being pushed off their old lands, the Wampanoag were led in resistance by “King Philip,” known among his own people as Metacom. When the year of fighting was over, his wife and son were captured and sold into slavery in Bermuda. Metacom was decapitated and his head publicly displayed for more than 20 years. Once again, survivors were executed or sold into slavery, with a bounty of 20 shillings offered for every Indian scalp and 40 shillings for any captive able-bodied enough for enslavement.
On June 20, 1676, the governing council of Charlestown, Massachusetts, proclaimed:
“…It certainly bespeaks our positive Thankfulness, when our Enemies are in any measure disappointed or destroyed; and fearing the Lord should take notice under so many Intimations of his returning mercy, we should be found an Insensible people, as not standing before Him with Thanksgiving, as well as lading him with our Complaints in the time of pressing Afflictions:
The Council has thought meet to appoint and set apart the 29th day of this instant June, as a day of Solemn Thanksgiving and praise to God for such his Goodness and Favour…”
That slaughter of “heathens” and the round-up of survivors which followed allowed more European immigrants to squat on what had once been Indian land. It was a theme that kept being repeated for the next 220 years right across America. My own people – Seminoles, an amalgam of Creeks, Apalachees, runaway slaves and “renegade” whites – eventually fought three wars, and kept a few slivers of their traditional lands, although most were force-marched to “Indian Territory,” where their descendants still live today.
Every year, I ranted about these brutal injustices, about the hypocrisy of Thanksgiving, and the fate of the people who suddenly were in the way. And then, 13 years ago, I let it go. Not that I changed my mind about the atrocities that had occurred or the lies that had been told about them. Not that I become enamored with the foolish iconography of Thanksgiving, including elementary school displays of construction paper Pilgrim hats and feathered headbands. Not that I did not and do not fully understand the feelings of those who cannot bring themselves past their rage at this celebration which has been given a full platter of historical up-is-downism.
But I got tired of missing out on the celebration and the food … and I missed having a birthday party. And I realized, finally, that I also had missed the point that this holiday can be a healer, a remembrance of our roots but with our eyes on the present and the future. So, this year, as in the past few, I’ll be together with some of my best friends, white, red and black. As we have for several Thanksgivings, we’ll tell the children (and grandchildren) the true story of Thanksgiving.
And we’ll give thanks that we live in a country where remembering the past need not shackle us to it.
This essay originally appeared at DailyKos.com.