SCOLD THE ELECTORATE WELL: Charles Blow types the darnedest things!


Childhood's (refusal to) end:
Last Thursday morning—and yes, it was Thanksgiving Day—the New York Times was schooling the nation well.

In print editions, Professor Silverman adopted a scolding tone in a scolding op-ed column. It appeared beneath a scolding headline:
The Vicious Reality Behind the Thanksgiving Myth
To our ear, a condescending tone pervaded the professor's piece from its first paragraph onward. He closed on a silly, supercilious note—one which, to our ear, defines our failing modern tribe's instincts all too well.

On line, Charles Blow offered reinforcements. His dolorous column bore this headline:
The Horrible History of Thanksgiving
Professor Silverman and columnist Blow were schooling the readership well.

Much as the professor had done, the journalist complained about "the [historically inaccurate] story" he first learned in kindergarten and believed for the bulk of his life.

The journalist wrung his hands, and writhed. His attempt at a good solid debunking of all those myths got started, rather weirdly, like this:
BLOW (11/28/19): I thought it was such a beautiful story: People reaching across race and culture to share with one another, to commune with one another. But that is not the full story of Thanksgiving. Like so much of American history, the story has had its least attractive features winnow away—white people have been centered in the narrative and all atrocity has been politely papered over.

So, let us correct that.

What is widely viewed as the first Thanksgiving was a three-day feast to which the Pilgrims had invited the local Wampanoag people
as a celebration of the harvest.

About 90 came, almost twice the number of Pilgrims. This is the first myth: that the first Thanksgiving was dominated by the Pilgrim and not the Native American. The Native Americans even provided the bulk of the food, according to the Manataka American Indian Council.
In that passage, Blow demolishes what he calls "the first myth." Ever so briefly, though, might we back up from there at this point?

Fellow citizens, can we talk? To our ear, the story of that first Thanksgiving sounds like a fascinating human story, even as Blow has told it.

Are we reading his text correctly? In November 1621, 90 members of the local Wampanoag tribe and roughly 45 English settlers came together and spent three days feasting together? In what imaginable way is that not a remarkable human story, with "people reaching across race and culture to share with one another?"

Those English settlers hadn't grown up speaking Massachusett, the language of the Wampanoags. Along the same lines, Wampanoags hadn't grown up speaking English, and the two groups of people who feasted together had grown up in vastly different cultures. (We'll highlight some basic tomorrow.)

The English settlers had already seen more than half of their original party die from disease and malnutrition. A few years earlier, the Wampanoags had been decimated by one of the epidemics which devastated native populations throughout the Americas following first contact with Europeans.

(Professor Silverman: "In 1616, a European ship conveyed an epidemic disease to the Wampanoags that over the next three years took a staggering toll on their population." Is it just our imagination, or has the professor possibly shaded his langusge in such a way as to let us imagine that this was perhaps a deliberate action on the part of the Europeans? Within our own pitiful, failing tribe, it can feel good to believe or suggest that.)

Let's return to Blow. In what way is his recitation not a remarkable human story in which "people reach across race and culture to share with one another?"

As everyone except the dolorous Blow has pretty much known for a very long while, a great deal of deeply unfortunate history was going to transpire in the decades and centuries which followed. But good lord! The story he tells in that passage strikes us as astounding—and the actual history behind this and other early encounters is as fascinating as any topic we know about at this award-winning site, a site which is actively doted on by future top anthropologists.

Blow describes a fascinating human event. But then, the modern "journalist" takes control of his brain, and we're handed the childish piddle which constitutes so much of our own tribe's failing diet.

Good God! What bothers Blow about that story? He wants to argue about which of these two human groups brought the bulk of the food! In the small, tiny mind of the modern-day Times, it's nonsense like this which will be marshaled to knock down those horrible "myths!"

Modern liberals face an existential question at this particular point. That questions goes like this:

How stupid are we willing to be in pursuit of our own tribal narratives? Because when we read the modern-day Times, we are constantly and forever "with Stupid," as the iconic t-shirt relates.

How dumb does it get at the modern-day Times? To what extent are we liberals "with Stupid" when we ingest its scribblings?

Let's move ahead to Blow's sourcing. In this case, he sources his pointless claim about who brought the food to an organization called the Manataka American Indian Council.

We'll be honest! We'd never heard of the Manataka American Indian Council, whose somewhat peculiar principle web page can be surveyed here.

As it turns out, Google has barely heard of this organization either. It isn't entirely clear whether the group, which is or was apparently based in Arkansas, is still in existence.

Let's move on from there! If you click the link which Blow provides, you're taken to these rudimentary performances of first Thanksgiving history.

We have no idea why Blow would have assumed that the representations he found at that site were actually accurate. That said, the pointless, invidious claim that "the INDIANS, possibly out of a sense of charity toward their hosts, ended up bringing the majority of the food for the feast" seems to be sourced to the Pilgrim Edward Winslow's December 1621 letter, which doesn't establish the accuracy of that claim.

We have no idea why the claim in question would actually matter to anyone, or how it would serve to debunk a Thanksgiving "myth." We have no idea why Blow would think that the rudimentary attempts at history to which he links constitute a reliable source of historical knowledge.

We don't know why an editor at the glorious Times would let such childish reasoning or such shaky sourcing stand. That said, this is the modern-day New York Times, a highly unreliable enterprise. Consider a truly ridiculous passage which Blow soon presents:
BLOW: [M]any of those native people not killed by disease would be killed by direct deed.

As Grace Donnelly wrote in a 2017 piece for Fortune:

The celebration in 1621 did not mark a friendly turning point and did not become an annual event. Relations between the Wampanoag and the settlers deteriorated, leading to the Pequot War. In 1637, in retaliation for the murder of a man the settlers believed the Wampanoags killed, they burned a nearby village, killing as many as 500 men, women, and children. Following the massacre, William Bradford, the Governor of Plymouth, wrote that for “the next 100 years, every Thanksgiving Day ordained by a Governor was in honor of the bloody victory, thanking God that the battle had been won.”

Just 16 years after the Wampanoag shared that meal, they were massacred.
Blow presents a long passage from Donnelly's Fortune magazine piece ("Thanksgiving Myths, Legends and Lies"). Behind that selection lies a sad, but instructive, modern-day tale.

Donnelly was one year out of college when she wrote her "lies and legends" piece (Georgia, class of 2016). Her report wasn't anywhere near as silly or incompetent as other Turkey Day debunkings have been. Inevitably, though, the lengthy passage quoted by Blow made no sense on its face.

Stating the obvious, Governor Bradford couldn't have issued the statement Donnelly attributed to him. The author of that statement is offering an opinion about what happened over the hundred years following 1637. Governor Bradford, one of the original Plymouth settlers, died in 1657.

Donnelly bungled that attribution; that was obvious from her text itself. That said, it was "close enough for Fortune magazine work," and then for the New York Times.

(If you want to discover who actually seems to have made the statement in question, we'll only say this: Good luck!)

Beyond that lies a more ridiculous error, in which Donnelly asserted that the Pequot War was waged against the Wampanpoags. As almost anyone might have guessed, the Pequot War was actually waged against the Pequots, a separate group which lived in modern-day Connecticut.

In that unfortunate conflagration,
the English were joined by the Narragansetts and the Mohegans in waging war on the Pequots. One year out of college, Donnelly apparently got confused and presented a recitation which made no sense on its face.

Still and all, her doubly-nonsensical presentation made enough sense to be published by Fortune. Two years later, Blow didn't notice that Donnelly's pair of presentations made no sense on their face, and some stumblebum New York Times editor waved his work into print, perhaps as he or she rushed out the door on his or her way to the Hamptons.

Two years after Donnelly's piece appeared, the quotation which made no sense went into the New York Times. Also, the Wampanoags were massacred in the Pequot War, trusting Times readers were told.

If it's insults to indigenous people you like; if insults to American history amuse you; if you're aroused by open insults to the intelligence of the modern New York Times reader—Friend, if these are the tides which float your boat, then Charles Blow's ridiculous, dolorous column is just the work for you.

That said, this kind of half-asped, insulting "journalism" is the modern foodstuff of the Times. We've been fed this meal for decades now. Dating to Gene Lyons' Fools For Scandal, this fact very plainly helps explain why Donald Trump lives where he does.

The Times invented the Whitewater pseudo-scandal, then spent two years inventing tall tales about Candidate Gore. The paper's crazy treatment of Hillary Clinton's emails is part of modern lore.

The "Creeping Dowdism" Katherine Boo warned us about came to us via the Times. These are ridiculous, overpaid, hapless people, and they've functioned as Donald J. Trump's top enabler over the past twenty-seven years.

(It started in 1992, five hundred years after Columbus.)

That column by Blow was classic D-minus work. Rather plainly, the piece was "all script, no research," with a genuine lack of curiosity about what has actually gone on in the world, much of which has long been known to have been thoroughly gruesome.

It was standard myth-busting piddle, written for those who continue to function with with tiny small tribalized minds.

That said, this is the way the New York Times rolls. Our tribe is unable to understand the nature of this modern disease, and decimation may await us.

Tomorrow: 2500 calories per day; plus, Silverman scolds the herd


  1. So much of this sudden 21st-century revisionism is just so ridiculous. Most of it is also being fostered by people who seem to be deeply troubled and unhappy. Too much mediocre college and not enough fun times?

  2. To add, why is everything deemed to be so culpable now? Everything!

    My god, you can't even read Dickens during the Christmas season now without being jumped on. No sense of delight or discovery anywhere, about anything; everything's morbid and questionable. It's like a mass neurosis going on.

    1. Who says you can't read Dickens?

    2. 1:30, It must be our imagination, but we heard Christmas carols being played prior to Thanksgiving. And I can’t wait for the endless Christmas specials, including a showing of one or more of the filmed “Christmas Carols”. My favorite is George C Scott as Scrooge.

      Oh, and the message of Dickens’ story, about a rich asshole realizing the error of his ways and becoming charitable and generous, is more and more seen as fiction, and may not be all that popular with the right wing. (Dickens was a progressive, by the way.)

    3. I recommend the 50s version of A Christmas Carol with Alastair Sim as the quintessential Scrooge.

  3. "Whitewater pseudo-scandal"

    How's it a pseudo-scandal, dear Bob?

    As I remember, the thing was part of the (quite real) nation-wide S&L scandal, with a bunch of criminal investigations, resignations, trials, convictions, and so on. Not so 'pseudo', I'm afraid.

    "reaching across race and culture"

    You're right, dear Bob, 'reaching across vastly different cultures' would've been quite enough. But then racialism is your zombie cult's bread and butter. No surprise there...

    1. It was a pseudo-scandal because the Clintons did nothing wrong.

    2. You don't know that. There were accusations and investigations, and as I remember one of their minions spent time in jail for refusing to testify.

    3. ...spent time in jail for refusing to testify.

      What a quaint notion. I wonder when Donald J Chickenshit and his minions will do the same? Starting with Billy the Bull Barrvano.

  4. “In what way is his recitation not a remarkable human story in which "people reach across race and culture to share with one another?"

    “A few years earlier, the Wampanoags had been decimated by one of the epidemics which devastated native populations throughout the Americas following first contact with Europeans.”

    I juxtapose these two statements to prompt some reflection about why Native Americans may view the contact with Europeans as less than positive, and something a lot darker than people reaching “across race and culture to share with one another.” Of course, the simplistic Thanksgiving story, the one that Somerby claims everyone knows is fraught with unfortunate truths including violence and massacres, is yet one he still wants to promote, because it makes him (and presumably non-liberals) feel good. (And it is clear that Somerby’s complaint is not just bungled facts in some newspaper stories.)

    You can see how Native Americans may feel differently. Some celebrate what they call a national day of mourning as a counterweight to Thanksgiving. Here is its origin:

    “In 1970, Wampanoag leader Wamsutta Frank James hoped to speak about this overlooked aspect of history when he was invited to give a speech at a banquet celebrating the 350th anniversary of the landing of the Pilgrims. After reading a draft of his talking points, the dinner’s organizers decided to cancel Wamsutta’s appearance, which prompted him to start the National Day of Mourning.”

    So Somerby can indulge his kindergarten boy’s giddiness about the warm and cozy relations between the Pilgrims and the “Indians”, but he has to shut out the views of the descendants of those “Indians” in order to do it.

    We can all enjoy what we feel are the positive things about Thanksgiving, including stories we like to tell ourselves about our history, but a wider view must include an appreciation of less heart-warming truths. And that, rather than a cause for anger or despair or disillusionment, should help us understand the other side of the story and bind us more closely to the non-Pilgrim participants in that first Thanksgiving, and their descendants.

    1. Can we really all enjoy positive things, or are we going to be bombarded by messages from the nattering nabobs of negativity trying to shame us for being happy and yelling that we can't handle the truth, when we ignore or debunk them?

      "Less heart-warming truths"? You mean like when the Germans bombed Pearl Necklace?

      Or when the Pilgrims slaughtered the Wampanoag during the Pequot war because of the supposed murder of one man?

      Wouldn't it be nice if when the woke left was shaming the rest of us for being happy and celebrating that they actually got their facts right?

    2. Thanks for missing the point, which was that *not* all of “us” enjoy the “positive things”, ie myths that cater to the majority and omit any semblance of concern for or interest in the minority, in this case Indians.

      Somerby isn’t simply interested in whether Charles Blow got his facts wrong in an op-ed, and neither are you, since your first and foremost wish was to be able to enjoy your positive things about Thanksgiving without feeling “shamed” by hearing something that might call those things into question.

    3. Some enjoy positive things, and others strongly prefer virtue signaling and bullshit righteous outrage. We know that.

      Where I disagree with Bob and Dr. T is that imo this particular zombie bs is nowhere near as objectionable as their goebbelsian misreporting of the current news/events (as well as their news-omitting).

      If zombies want to hate Thanksgiving, it's their business. Ignore it.

      Get out of the cult, dear Bob, and that's all there is to it.

    4. "it's their business. Ignore it."

      You really have no idea that Right-wingers are precious little snowflakes, do you? You might want to think about getting out more.

  5. "Is it just our imagination, or has the professor possibly shaded his langusge in such a way as to let us imagine that this was perhaps a deliberate action on the part of the Europeans?"

    The sentence doesn't say anything about deliberately conveying disease to the Indians. That IS Somerby's imagination.

    Diseases conveyed from the East decimated Europe, including the plague and syphillis. This is what happens when germs and viruses confined to one geographic area are spread by travel. There is an interesting recent analysis showing that the so-called Spanish flu that devastated Europe and the US during WWI originated on a farm near Fort McHenry in Kansas, was spread via soldiers going to war, and was then brought back to the US to affect the population more widely. None of that was deliberate either, although we now have the CDC to prevent such outbreaks. Indians had no defense against the new germs, just as Europe had no defense against the flu, which ultimately mutated into a less devastating strain, and we recovered, as have most Indian nations.

    The problem is ignoring what happened concurrent with Thanksgiving to the Indians, who are an important subgroup within the US. It is the primacy of the Pilgrim experience to the exclusion of all others that Blow and Wamsutta Frank James are objecting to, not "accuracy" of myths.

    The question of "Who brought the most food?" isn't about food. It is about whose story gets to be told when we talk about Thanksgiving. There were more Indians there than settlers, yet only the Pilgrims have been described down to the present. Anyone who knows the history of the relations between the early colonies and Indian knows that there was fighting and factionalism and only occasional peace. That makes Thanksgiving truly a myth, one that glosses the Indians taking sides with either the French or the English and intermittently fighting settlers and each other during lengthy troubled times. That's why the Thanksgiving story has always seemed apochryphal to me and suspicious in its origins, since I was a child. No more likely than Santa Claus or the child in the manger, for that matter.

    Somerby can give Blow a D-, as is his wont, but Somerby does F work here routinely and apparently doesn't give a damn.

  6. "We'll be honest! We'd never heard of the Manataka American Indian Council, whose somewhat peculiar principle web page can be surveyed here"

    OK, this just reeks of enthnocentrism. Somerby hasn't heard of it, so it must not be important to anyone else, perhaps doesn't even exist.

    Somerby complains that he has trouble tracking a man who was uninvited because of his speech content in 1970, 50 years ago. It seems unlikely he is still alive, given the average male lifespan. What does he expect?

    But he lards his own sentences with innuendo about the Indians complaining being a tiny, perhaps nonexistent group with no claim on their own history or truth, so they can be safely forgotten and we can go on celebrating Thanksgiving old style, and Somerby can go on calling Blow names.

    I suspect that a lot of the Trump supporters impatience with the things that are important to other people arises from a lack of empathy coupled with a desire to be central, most important, alpha and primary in whatever is being discussed. They have no interest in others. But those others are wrong for raising their own voices, trying to tell their version of things, asking to recognized and "ruining" Thanksgiving for everyone else. And when liberals suggest they too have a point, especially about a day that represents cross-cultural sharing, liberals are in the wrong.

    And once again, Somerby is siding with the conservative voices and attacking liberals and all who want the Thanksgiving holiday to be more inclusive.

    1. This comment has been removed by the author.

    2. TDH writes

      We'll be honest! We'd never heard of the Manataka American Indian Council, whose somewhat peculiar principle web page can be surveyed here.

      And Anonymous Ignoramus takes the bait, braying

      OK, this just reeks of enthnocentrism. Somerby hasn't heard of it, so it must not be important to anyone else, perhaps doesn't even exist.

      Ignore the fact that it should be the “somewhat peculiar principal web page.” The clue is in the world “peculiar.” If you’d have taken the time that Charles Blow should have taken, you might have run across a webiste called NAFPS or “New Age Frauds & Plastic Shamans” (newagefraud.ord)

      Here are two entries from one of their email threads:

      A perfect example of Manataka’s bastardization of American Indian traditions and mixing of other traditions is the “Rite of Seven Steps???. Saptapadi, or the taking of seven steps by the bride and the bridegroom before the sacred fire, is an East Indian Hindu wedding ritual, NOT American Indian.... (7/23/05)

      Manataka has also endorsed two very dangerous types, a militia group called the Little Shell Pembina, and a white supremacist and John Birch Society member named David Yeagley. Manataka even hosts Yeagley's writings, a New Age version of what he falsely claims is Comanche tradition. (1/20/10)

      A brief time spent with the google lends support to the claims from 1/20/10.

      Now Manataka claims that they’re the victims of a “hate attack,” but Wikipedia says

      The so-called "Little Shell Pembina Band of North America," based in North Dakota, is a sovereign citizens group founded by one family descended from the historical Little Shell Chippewa Band and made up mostly of white militia members. It claims to be a successor apparent of the Pembina Band of Chippewa Indians, but it is not recognized as a Native American tribe by the US federal government nor by North Dakota. It is classified as an extremist organization by the Anti-Defamation League.

      The larger point here is that Charles Blow can't seem to get the simplest facts right and doesn’t seem to be interested in checking his sources.

      Sound familiar?

      Now, Sparky, isn’t your face red?

  7. In future, liberals should start referring to enslaved African Americans as workers who were generously given free room and board in exchange for work.

    That way, the Others won’t be offended, their rose-colored glasses stay in place, and they will start voting for liberals en masse.

  8. I would not be surprised if it WAS Bradford who wrote the comment about "the next 100 years".

    He was likely making a prediction and expressing his disgust about the Pequot war. Because while Blow wants to call the Pequot war a massacre where the Pilgrims slaughters the Wampanoag, he is wrong, not just about the Wampanoags but also wrong about the Pequots.

    By 1637 there were many more settlements - Salem, Boston and also Windsor and Farmington in Connecticut as well as a Dutch settlement at Hartford (which may have been driven out by 1637).

    You see, Boston was not ANOTHER group of Pilgrims who settled in Massachusetts - they were a rival group of Puritans, who quickly outnumbered (and later swallowed up) the Mayflower people.

    It was Boston who had sent the Endecott mission to Block Island. After Endecott's people burned some Pequot homes and property and also exchanged gunfire with some Pequots. The Pequots then retaliated, and then Boston escalated.

    Jennings, in his book, "The Invasion of North America" makes the cause (or as he calls it the "pretext") of the Pequot war the murder of one man, although he cannot decide if that one man was Oldham or Stone (both were murdered and Jennings flips back and forth between calling the "purported cause" the murder of Stone or of Oldham.)

    The real cause for the attack at Mystic though was the Pequot retaliation for the attack at Block Island. As Willison summarizes it - "For months (the Pequot) swept up and down the valley, plundering and killing." (p. 304)

    Boston (NOT Plymouth) responded with the destruction of Mystic. Plymouth did eventually sent sixty men, but the attack at Mystic happened before those men left.

    Before the attack, Bradford had written to Boston "Why had Massachusetts plunged into the war without consulting anybody, and why should neighbors now be called upon to rescue them from their own bungling? And had they forgotten their highhanded procedure in arresting Alden and forcing Standish to appear at court in Boston? Finally, what had they to say about their virtual confiscation of Pilgrim lands in this same Connecticut which Plymouth was now asked to defend?" (p. 305)

    Some of this is detailed in Willison's book "Saints and Strangers" (quoted above). Given that, I would not be surprised if Bradford wrote something critical before he died, wagging his finger at the leaders in Massachusetts.

    Because Massachusetts colony annexed Plymouth colony in 1691 and we know Massachusetts as one of the 13 colonies, we tend to think of Plymouth and Boston as being part of the same English settlement. They were not. Nor were they on good terms with King James, especially the Pilgrims, being exiles from England.

    1. That’s fascinating, Dr. T. Thanks. I just bought a used paperback of the book at Amazon.

  9. Fiction serves Bob just fine: as long as it fucks over the Native Americans.

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