Unveiling the True Narrative: A Deep Dive into Wampanoag Thanksgiving History
The popular image of Thanksgiving, often depicted with Pilgrims and Native Americans sharing a harmonious feast, belies a far more complex and often painful reality. To truly understand the origins of this American holiday, one must delve deep into the rich and multifaceted Wampanoag Thanksgiving history. This narrative is not simply about a single meal in 1621 but encompasses centuries of Wampanoag sovereignty, resilience, and the profound impact of European colonization. By exploring the perspective of the Indigenous people who first encountered the English settlers, we can gain a more accurate and meaningful appreciation of what Thanksgiving truly represents.
Before the arrival of European colonists, the Wampanoag people had thrived for thousands of years in what is now southeastern Massachusetts and eastern Rhode Island. Their territory, called Patuxet, was a vibrant landscape of forests, wetlands, rivers, and coastline, which they managed sustainably. The Wampanoag, meaning "People of the First Light," were a sophisticated and well-organized society composed of numerous self-governing communities, or "sachems," each led by a sachem (leader) or sachem-qua (female leader). They lived in harmony with the natural world, practicing a seasonal economy that included cultivating corn, beans, and squash, fishing for cod and bass, harvesting shellfish, and hunting deer, bear, and fowl. Their spiritual beliefs were deeply intertwined with the land, and they observed numerous ceremonies of gratitude throughout the year, celebrating successful harvests, abundant hunts, and the cycles of life. These indigenous "thanksgiving" traditions were inherent to their way of life, expressions of respect and reciprocity with the Creator and the natural world.
The early 17th century brought a devastating change to the Wampanoag people. European explorers and traders had already visited the New England coast, inadvertently introducing diseases to which Native populations had no immunity. Between 1616 and 1619, a series of epidemics, likely smallpox or leptospirosis, swept through the region, decimating Wampanoag communities. Some estimates suggest that up to 90% of the Wampanoag population perished, leaving villages deserted and the social fabric severely weakened. This catastrophic loss of life profoundly altered the power dynamics of the region, making the Wampanoag vulnerable to their traditional enemies, such as the Narragansett to the west.
It was into this ravaged landscape that the English Pilgrims arrived in November 1620, landing at Patuxet, a recently depopulated Wampanoag village that they renamed Plymouth. The Pilgrims, having endured a harsh voyage and facing a brutal winter, struggled immensely. They relied heavily on the abandoned Wampanoag cornfields and buried caches of food to survive their first months. Their survival was far from guaranteed, and their prospects seemed bleak until the spring of 1621, when they encountered two key figures: Samoset, an Abenaki sachem who had learned some English from fishermen, and Tisquantum, also known as Squanto.
Tisquantum, a member of the Patuxet Wampanoag, had a remarkable and tragic story. He had been kidnapped by an English explorer in 1614, taken to Spain to be sold into slavery, but managed to escape to England. He learned English and eventually found passage back to his homeland, only to discover that his entire village had been wiped out by the plague. His unique position as a fluent English speaker and a survivor of the Patuxet community made him an invaluable, albeit complicated, intermediary between the Pilgrims and the Wampanoag sachem, Ousamequin, known to the English as Massasoit.
Massasoit, facing the severe weakening of his people due to disease and the threat from the Narragansett, saw a strategic opportunity in an alliance with the English. While the Pilgrims were few in number, their advanced weaponry offered a potential deterrent against rivals. In March 1621, Massasoit and Governor John Carver of Plymouth Colony signed a peace treaty, establishing mutual defense and trade agreements. Tisquantum became a crucial interpreter and guide, teaching the Pilgrims how to cultivate native crops like corn, identify edible wild plants, and fish in the local waters—knowledge essential for their survival.
The event commonly referred to as the "First Thanksgiving" occurred in the autumn of 1621. After a successful harvest, the Pilgrims, led by Governor William Bradford, held a celebratory feast. The details are sparse, primarily recorded in a letter by Edward Winslow. He mentions that Governor Bradford sent four men on a fowling expedition, and that Massasoit, along with ninety Wampanoag men, unexpectedly joined the celebration. The Wampanoag contributed five deer to the feast, demonstrating their diplomatic intent and generosity. This gathering was likely a blend of English harvest festival customs and a diplomatic meeting, rather than a solemn religious "thanksgiving" in the Pilgrim sense. The food consumed would have been primarily local game (deer, wild fowl like duck or goose, not necessarily turkey), fish, shellfish, and native plants, prepared with Indigenous cooking methods. There would have been no pumpkin pie, cranberry sauce, or potatoes, as these were either unknown or not yet cultivated in the region in that manner. The initial, fragile alliance that characterized the early Wampanoag Thanksgiving history quickly began to fray as English settlements expanded.
The period following the 1621 feast saw a rapid shift in the balance of power. More English settlers arrived, establishing new colonies and steadily encroaching upon Wampanoag lands. The Pilgrims, driven by religious zeal and a desire for land ownership, began to exert increasing control. Diseases continued to plague Native communities, further weakening their ability to resist. The English introduced new concepts of land ownership, viewing land as a commodity to be bought and sold, a stark contrast to the Wampanoag’s communal understanding of land as something to be stewarded. Missionaries arrived, attempting to convert Wampanoag people to Christianity, disrupting traditional spiritual practices and social structures.
Massasoit maintained peace with the English for over 40 years until his death in 1661. However, the pressures on his people intensified. His successor, his eldest son Wamsutta (also known as Alexander), died under suspicious circumstances after being interrogated by the English. This fueled resentment and suspicion among the Wampanoag. The mantle of leadership then fell to Massasoit’s younger son, Metacom, known to the English as King Philip.
Metacom, witnessing the relentless land grabs, the imposition of English laws, and the systematic erosion of his people’s sovereignty and culture, realized that peace was no longer sustainable. He saw his people facing extinction if they did not resist. From 1675 to 1676, Metacom led a desperate pan-tribal uprising against the English colonists, known as King Philip’s War (or Metacom’s War). This bloody conflict, often overshadowed in mainstream narratives, marks a pivotal and tragic chapter in Wampanoag Thanksgiving history, fundamentally altering the landscape and the destiny of the Indigenous peoples of New England. It was one of the most devastating wars in American history, proportionally, resulting in thousands of deaths on both sides and the destruction of numerous towns. The war ended with Metacom’s defeat and brutal execution, his body drawn and quartered, and his head displayed on a pike in Plymouth for decades. His wife and son were sold into slavery in the Caribbean.
The aftermath of King Philip’s War was catastrophic for the Wampanoag and other Indigenous nations of New England. Many survivors were killed, enslaved, or forced into indentured servitude. Their lands were confiscated, their communities shattered, and their political power effectively destroyed. Those who survived often had to hide their identities, assimilate into colonial society, or flee to remote areas to preserve their heritage. The period of overt Wampanoag sovereignty came to an end.
Despite centuries of oppression, displacement, and attempts at cultural erasure, the Wampanoag people survived. They adapted, maintained their traditions in secret, and held onto their identity. Generations passed down their language, stories, and connection to the land. Today, the Wampanoag Nation continues to thrive, with federally recognized tribes such as the Mashpee Wampanoag Tribe and the Wampanoag Tribe of Gay Head (Aquinnah), as well as other bands. They are active in cultural revitalization, language preservation, land stewardship, and political advocacy.
For many Wampanoag people today, understanding Wampanoag Thanksgiving history means acknowledging both the moments of cooperation and the profound betrayals that followed. Since 1970, the United American Indians of New England (UAINE) have organized the National Day of Mourning on Cole’s Hill overlooking Plymouth Harbor on the same day as Thanksgiving. This is not a protest against a holiday, but a solemn remembrance of the genocide, land theft, and cultural destruction inflicted upon Indigenous peoples. It is a day to honor ancestors, reflect on the ongoing struggles for Indigenous rights, and educate the public about the true history. The continued efforts by the Wampanoag Nation to educate the public about their true Wampanoag Thanksgiving history are a testament to their enduring spirit and commitment to truth.
In recent years, there has been a growing public awareness and desire for a more accurate understanding of the holiday. Educators, historians, and activists are working to shift the narrative from a simplistic, feel-good story to one that acknowledges the full spectrum of experiences. By embracing the full scope of Wampanoag Thanksgiving history is not about erasing a holiday, but about enriching our collective understanding of American origins. It is an invitation to reflect on gratitude not just for a harvest, but for the resilience of Indigenous peoples, and to consider the ongoing responsibilities we have to reconcile with the past and build a more just future.
Ultimately, learning the full Wampanoag Thanksgiving history means confronting uncomfortable truths about colonization, power, and survival. It means recognizing that the 1621 feast was a fleeting moment of uneasy alliance, quickly overshadowed by centuries of conflict and dispossession. By acknowledging the intricate, often painful, yet ultimately resilient tapestry of Wampanoag Thanksgiving history, we can move towards a more respectful and truthful remembrance, honoring all those who have shaped this land.
