The Historiography of Debunking Thanksgiving

One of the lesser-known sub-disciplines within the field of History is Historiography: the study of how history has been practiced through the years. A fine and timely example is provided by Dr. Jeremy Bangs in "The Truth About Thanksgiving Is that the Debunkers Are Wrong." Dr. Bangs is the former Chief Curator of Plimoth Plantation and is quite familiar with the arguments set forth by those who, for some reason, want to make less of Thanksgiving than tradition holds.

Surveying more than two hundred websites that “correct” our assumptions about Thanksgiving, it’s possible to sort them into groups and themes, especially since Internet sites often parrot each other. Very few present anything like the myths that most claim to combat. Almost all the corrections are themselves incorrect or banal. With heavy self-importance and pathetic political posturing, they demonstrate quite unsurprisingly that what was once taught in grade school lacked scope, subtlety, and minority insight.

There is much more, but below I highlight Bangs' response to the particular charge made by some that Thanksgiving "was not about religion."

Rick Shenkman, editor of HNN, announces that Thanksgiving was not about religion. Had it been, he says, “the Pilgrims never would have invited the Indians to join them. Besides, the Pilgrims would never have tolerated festivities at a true religious event. Indeed, what we think of as Thanksgiving was really a harvest festival. Actual ‘Thanksgivings’ were religious affairs; everybody spent the day praying. Incidentally, these Pilgrim Thanksgivings occurred at different times of the year, not just in November.”

Responding to this in reverse order:

(1) that Thanksgivings were not limited to November does not mean that the first one held by the colonists in Plymouth (presumably in September or early October) was not a thanksgiving.

(2) The modern idea that in a religious thanksgiving “everyone spent the day praying” is inconsistent with the only description of the specific activities of a definitely identified thanksgiving day in early Plymouth Colony -- the thanksgiving held in Scituate in 1636 when a religious service was followed by feasting. (See my book The Seventeenth-Century Town Records of Scituate, Massachusetts (Boston: NEHGS, 2001), vol. 3, p. 513.)

(3) That “what we think of as Thanksgiving was really a harvest festival” (as if that meant it could not have been a thanksgiving) repeats Deetz’s incorrect opinion that an English harvest festival was non-religious or even irreligious.

(4) That the Pilgrims “would never have tolerated festivities at a true religious event” presumes a narrow definition of what a true religious event was before arriving through circular argument at a denial that what the Pilgrims did was such an event, because it differed from the axiomatic definition. (Ever been to a midwestern church picnic? Did tossing horseshoes and playing softball make it non-religious?)

(5) The Pilgrims attempted to pattern their religious activities according to biblical precedent. The precedent for a harvest festival was the Feast of Tabernacles, Sukkoth (Deut. 16: 13-14), lasting seven days. The biblical injunction to include the "stranger" probably accounts for the Pilgrims' inviting their Native neighbors to rejoice with them. Besides Sukkoth, the Pilgrims’ experience of a Reformed Protestant thanksgiving every year in Leiden probably contributed to what they considered appropriate. The October 3 festivities commemorated the lifting of the Siege of Leiden in 1574, when half the town had died (an obvious parallel with the experience of the Pilgrims in the winter of 1620-21). Leiden’s ten-day festivity began with a religious service of thanksgiving and prayer, followed by meals, military exercises, games, and a free fair. The common assumption that the Pilgrims’ 1621 event should be judged against the forms taken by later Puritan thanksgivings - whether or not those are even correctly understood - overlooks the circumstance that the Pilgrims did not have those precedents when they attempted something new, intentionally based not on old English tradition but on biblical and Reformed example.