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Harvest
Ceremony
BEYOND
THE
THANK~GIVING
MYTH
- a
study
guide
-
Harvest Ceremony
BEYOND THE THANKSGIVING MYTH
Summary: Native American people who rst encountered the “pilgrims” at what is now Plymouth,
Massachusetts play a major role in the imagination of American people today. Contemporary celebrations
of the Thanksgiving holiday focus on the idea that the “rst Thanksgiving” was a friendly gathering of two
disparate groups—or even neighbors—who shared a meal and lived harmoniously. In actuality, the assembly
of these people had much more to do with political alliances, diplomacy, and an effort at rarely achieved,
temporary peaceful coexistence. Although Native American people have always given thanks for the world
around them, the Thanksgiving celebrated today is more a combination of Puritan religious practices and the
European festival called Harvest Home, which then grew to encompass Native foods.
The First People
In 1620, the area from Narragansett Bay
in eastern Rhode Island to the Atlantic Ocean in
southeastern Massachusetts, including Cape Cod,
Martha’s Vineyard and Nantucket, was the home
of the Wampanoag. Although culturally, politically,
religiously, and economically similar to the
Narragansett people to the
west, Wampanoags did not
speak the same language and
considered the Narragansett
their traditional enemies.
The Wampanoag
practiced agriculture and
followed a seasonal round
of gardening and shing
near the coast in spring
and summer, moving to
sheltered inland locations for
hunting in fall and winter.
They cultivated several
varieties of corn, beans, and squash. These were dried
and stored in underground caches and—along with
numerous wild vegetables, nuts, and fruits—traded
to other groups for things they needed, but did not
produce themselves.
Wampanoag society was stratied and social
position was inherited. Each village was headed by a
leader called a sachem, who ruled by persuasion and
by consent of the people. Ordinarily, the sachemship
was passed down through the male line in “royal”
families, but a woman could inherit the position if
there
was no male heir. A sachem could be usurped by
someone belonging to a sachem family who was able
to garner the allegiance of enough people. An unjust or
unwise sachem could nd himself with no one to lead,
as sachems had no authority to force the people to do
things.
If people did not like their sachem, they were
free to move and switch allegiances.
There were 69
autonomous villages within
the Wampanoag nation.
The sachem of each village
collected tribute from the
people of his village, such
as a portion of the hunt and
the harvest. This food was
redistributed to the needy
of each village. In 1620,
one very inuential sachem
of the Wampanoag was a
remarkable statesman named
Massasoit.
Spiritual beliefs involved a reciprocal
relationship with nature. Offerings in the form of
food and precious objects, such as shell beads, were
given back to the earth to express thankfulness and
respect to supernatural beings. The Wampanoag
people understood that one couldn’t keep taking from
the earth without giving something back. It has long
been customary for horticultural Indian people to
have ceremonies in which they express their thanks
for a bountiful harvest. The Wampanoag celebrated
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their harvest with a ceremony that combined feasting,
dancing, and ceremonial games with a “give away”
in which families gave away personal possessions to
others in the community who were in need.
From 1616–1617, three to four years before
the European adventurers and religious refugees
anchored the Mayower in Cape Cod Bay, the Indians
of southern New England had been decimated by
diseases introduced by European explorers. The
effects of the diseases were particularly hard felt
along the coast. Whole villages were wiped out;
historians estimate that as many as three-fourths of
the Wampanoags were killed. The entire population of
the Wampanoag village of Patuxet was wiped out by
a terrible plague. When Europeans founded Plimoth
Plantation amid the ruins of Patuxet, they found the
human bones littering the ground because there had
been no one left to bury the dead.
The Immigrants
A majority of those who came to American
on the Mayower came to make a prot from the
products of the land, the rest were religious dissenters
who ed their own country to escape religious
intolerance. The little band of religious refugees and
entrepreneurs that arrived on the Mayower that
December of 1620 was poorly prepared to survive.
They did not bring enough food, and they arrived too
late to plant. They were not familiar with the area
and lacked the knowledge, tools, and experience to
effectively utilize the bounty of nature that surrounded
them. For the rst several months, two or three
died each day from scurvy, lack of adequate shelter,
and poor nutrition. On one exploration trip, the
settlers found a storage pit and stole the corn that a
Wampanoag family had set aside for the next season.
Contact
The Wampanoag were facing danger of a
different kind. Their enemies, the Narragansett,
who lived to the west, were hardly affected by the
epidemic. They were now much more numerous than
the Wampanoag, and the balance of power was tipping
in their favor. The Wampanoag were undergoing
pressure from the Narragansett, who were beginning
to demand tribute from some Wampanoag villages.
2
The
Wampanoag,
seeking
a
military
befriended
the
Europeans,
who
possessed
formidable
weapons
with
their
muskets
and
fowling
pieces.
Two
Indian
men
who
knew
how
to
speak
English
made
the
initial
advances.
Samoset,
an
Abenaki
from
Maine,
and
Tisquantum,
a
Wampanoag,
had
both
learned
English
as
slaves
in
Europe.
Tisquantum
(called
Squanto
by
the
Europeans)
was
a
Patuxet
Wampanoag
who
had
been
kidnapped
by
Europeans
and
sold
into
slavery
a
few
years
before
the
epidemic.
After
several
years,
he was able to nd a ship that was coming back and
returned
home.
When
Tisquantum
found
his
way
to
his
village,
he
discovered
he
was
the
only
living
Patuxet
left.
As the “starving time” of the European’s rst
winter
turned
to
spring,
Tisquantum
began
to
teach
the
settlers
how
to
survive
and
he
set
up
a
meeting
between Massasoit and the rst Governor of Plimoth,
John
Carver.
Massasoit
then
negotiated
a
peace
treaty
with
the
newcomers
in
which
they
pledged
to
maintain
friendly
relations
and
to
come
to
each
other’s
aid
in
case
of
outside
attack,
among
other
things.
The
summer
passed
and
Tisquantum
helped
the
newcomers
learn
to
plant
and
care
for
native
crops,
to hunt and sh, and to do all the things necessary to
partake
of
the
natural
abundance
of
the
earth
in
this
particular
place.
The Harvest Celebration
As
a
result
of
the
help
the
Europeans
received
from
their
new
allies,
they
overcame
their
inexperience and—by the fall of their rst year
in
Wampanoag
country,
1621
—they
achieved
a
successful harvest. They planted their elds with a
mixture
of
European
seeds
and
corn
given
to
them
by
Massasoit.
Their
foreign
seeds
did
not
do
well,
but
the
corn
crop
saved
them.
They
decided
to
celebrate
their
success
with
a
harvest
festival,
the
Harvest
Home,
which
they
had
most
likely
celebrated
as children
in
Europe.
The
Harvest
Home
consisted
of non-stop
feasting
and
drinking,
sporting
events,
and parading in
the elds shooting off muskets. This is the celebration
that
Edward
Winslow
relates
in
his
letter
of
December
11,
1621.
This
letter
is
the
principle
surviving written record specically describing the
events
of
the
“First
Thanksgiving.”
Our harvest being gotten in, our Governor sent four
men on fowling, that so we might after a mor
e special
manner rejoice together, after we had gathered the
fruits of our labours. They four in one day killed as
much fowl as, with a little help beside, served the
Company almost a week. At which time, amongst
other recreations, we exercised our arms, many of the
Indians coming amongst us, and amongst the rest their
greatest king, Massasoit, with some 90 men, whom
for three days we entertained and feasted. And they
went out and killed ve deer which they brought to the
plantation and bestowed on our Governor and upon
the Captain and others.
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Although there is
nothing in this letter to
suggest the giving of thanks,
this is the celebration that has
traditionally been associated
with the contemporary
Thanksgiving holiday. The
“First Thanksgiving” was
based on customs that the
Europeans brought with
them. Although
traditional
Wampanoag foods such as
wild duck, goose, and turkey
were part of the menu, the
Indian contribution to the
event was ve deer, which were roasted. The robust
ale, made from the one successful English crop of
barley
, was the main non-Native food. In many ways
this three-day feast symbolizes a rarely achieved
relationship of peaceful coexistence between Indians
and Europeans in the 17
th
century.
Afterward
Although the peaceful relations established
by Massasoit were often strained by dishonest,
aggressive, and brutal actions on the part of the
colonists, Massasoit kept his part of the treaty all
his life. Upon his death in 1661, forty years after the
landing of the rst “boat people,” the fragile peace
began to deteriorate. In 1675, full-scale war erupted,
ending with the defeat of the Wampanoag under
Massasoit’s son, Pometacom, called King Philip by
Mourt, George. A Journal of the Pilgrims at Plymouth:
Mourt’s Relation. New York: Corinth Books, 1963.
the English. Though decimated by European diseases
and defeated in war, the Wampanoag continued to
survive through further colonization in the eighteenth,
nineteenth, and twentieth centuries.
The Wampanoag Today
Today the three primary communities of
Wampanoag people in Massachusetts are Mashpee
on Cape Cod, Aquinnah (Gay Head) on Martha’s
Vineyard, and Herring Pond in south Plymouth.
Aquinnah and Mashpee are both federally recognized
tribes, Aquinnah having been so since 1987 and
Mashpee since May 2007.
The Wampanoag people
live within their ancestral
homelands and still largely
sustain themselves as their
ancestors did by hunting,
shing, gardening, and
gathering. There are many ne
artists who practice traditional
basketry, wood carving,
pottery, and
wampum-making.
While there were several
generations in which the
Wampanoag language was
not in use, the W
ampanoag
Language Reclamation Project has now been ongoing
for the past twelve years. There is a steadily growing
increase in uency, and young children hearing it as a
rst language. Additionally, the Wampanoag maintain
a rich and vital oral history and connection to the
land. The Mashpee Wampanoag hold their annual
powwow on the 4
th
of July weekend every year and the
Aquinnah host their annual gathering in September.
Thanksgiving is a combination of Puritan religious
practices
and the European harvest festival, which
now includes Native foods. It is still composed of
a display of plenty, focused on an elaborate feast.
Today’s Thanksgiving football games are the modern
equivalent of the English farmer’s medieval harvest-
time tradition of staging sporting events, such as
leaping, vaulting, and archery. The turkey shoot,
which survives in some areas, has evolved from the
medieval practice of “exercising arms.”
3
Classroom Discussion Topics
• The harvest celebration of 17
th
century settlers at Plimouth presents a very different image from what we
generally think of as the “First Thanksgiving” between Pilgrims and Indians. How far off is the modern story of
Thanksgiving from what actually happened? What do you think about the idea of the “Thanksgiving myth” as a
representation of what we celebrate today?
• Edward Winslow’s 1621 letter states, “…many of the Indians coming amongst us, and amongst the rest their
greatest king, Massasoit, with some 90 men...” Discuss the possibility that the Wampanoag people were not
initially extended an offer as guests to the harvest celebration, but showed up to investigate as the Europeans
“exercised…arms” and ended up with an invitation to join. Why would it have been important for Massasoit to
engage with the Europeans at that time?
• Think about the numerous different encounters between the Wampanoag people and Europeans—explorers,
religious refugees (pilgrims), and entrepreneurs—in the 17
th
century. While these encounters had various
outcomes, both positive and negative, what are some of the reasons that parties from the two groups
joined together during the harvest celebration in 1621? How did the “encounter” at that event impact their
relationships with each other?
• Native American people around the country have different ways of approaching the idea of giving thanks.
For example, there are community feasts, seasonal celebrations, and give away ceremonies. Research some of
the various methods of giving thanks among Native people in the region where you live. Why is giving thanks
important to them? How do their ways of giving thanks impact your understanding of Native American people
and the Thanksgiving holiday?
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