Thanksgiving and Forgotten Genocide: Brainwashing of American Textbooks

Those who are indigenous to the land we now call the “United States of America” have been long misrepresented, demonized, and effectively marginalized in American history textbooks in favor of glorifying European colonialism. Why does “democracy” refuse to teach that 10 to 30 million Natives were unjustifiably slaughtered in the name of conquest and imperialism? Where is the “free market of ideas” when selective and biased history is being taught in our educational institutions?

Erasing the memory of an entire race of people is cultural genocide. Not only is biased history presented to us through a distorted lens, but we are also subjected to the realities of capitalism, in which commercialization of an ambiguous holiday pulls us away from facts and meaning. Turkeys are associated with “Thanksgiving” in the same way Santa Clause and the Easter bunny have become synonymous with Christmas and Easter, respectively. Through the guise of innocence and “good holiday spirit”, capitalism is constantly telling us to consume because consumption equals “happiness.” It is no coincidence that we all rush to our favorite malls and shopping centers on “Black Friday” for “big savings.”

And as children dress up as Pilgrims and Natives to reenact the romanticized version of history, they are not only perpetuating stereotypes, but more importantly, they’re embodying racist and ethnocentric lies. What do they really know about the Pilgrims and the Natives? Consider a high school history textbook called “The American Tradition” which describes the scene quite succinctly:

After some exploring, the Pilgrims chose the land around Plymouth Harbor for their settlement. Unfortunately, they had arrived in December and were not prepared for the New England winter. However, they were aided by friendly Indians, who gave them food and showed them how to grow corn. When warm weather came, the colonists planted, fished, hunted, and prepared themselves for the next winter. After harvesting their first crop, they and their Indian friends celebrated the first Thanksgiving.

This patronizing version of history excludes many brutal facts about European history. As stated by James W. Loewen, author of “Lies My Teacher Told Me,” many college students are unaware of the horrific plague that devastated and significantly reduced the population of Natives after Columbus’ arrival in the “new world.” Most diseases, for instance, came from animals that were domesticated by Europeans. Cowpox from cows led to smallpox, which was later “spread through gifts of blankets by infected Europeans.” Of the twelve high school textbooks Professor Loewen studied and analyzed, only three offer some explanation that the plague was a factor of European colonization. The nine remaining textbooks mention almost nothing, and two of them omit the subject altogether. He writes: “Each of the other seven furnishes only a fragment of a paragraph that does not even make it into the index, let alone into students’ minds.”

Why is it important to mention the plague? Quite simply, it reinforced European ethnocentrism and hardly produced a “friendly” relationship between the Natives and Europeans. To most of the Pilgrims and Europeans, the Natives were heathens, savages, and demonic. Upon seeing thousands of dead Natives, the Governor of Massachusetts Bay Colony, John Winthrop, called the plague “miraculous.” In 1634, he wrote to a friend in England:

But for the natives in these parts, God hath so pursued them, as for 300 miles space the greatest part of them are swept away by the small pox which still continues among them. So as God hath thereby cleared our title to this place, those who remain in these parts, being in all not fifty, have put themselves under our protect…

The ugly truth is that many Pilgrims were thankful and grateful that the Native population was decreasing. Even worse, there was the Pequot Massacre in 1637, which started after the colonists found a murdered white man in his boat. Ninety armed settlers burned a Native village, along with their crops, and then demanded the Natives to turn in the murderers. When the Natives refused, a massacre followed.

Captain John Mason and his colonial army surrounded a fortified Pequot village and reportedly shouted: “We must burn them! Such a dreadful terror let the Almighty fall upon their spirits that they would flee from us and run into the very flames. Thus did the Lord Judge the heathen, filling the place with dead bodies.” The surviving Pequot were hunted and slain.

The Governor of Plymouth, William Bradford, further elaborates:

Those that escaped the fire were slain with the sword; some hewed to pieces, others run through with their rapiers, so that they were quickly dispatched and very few escaped. It was conceived they thus destroyed about 400 at this time. It was a fearful sight to see them thus frying in the fire…horrible was the stink and scent thereof, but the victory seemed a sweet sacrifice, and they gave the prayers thereof to God, who had wrought so wonderfully for them.

Perhaps most disturbing: it is strongly argued by many historians that the Pequot Massacre led to the “Thanksgiving” festivities. The day after the massacre, the aforementioned Governor Massachusetts Bay Colony declared: “A day of Thanksgiving, thanking God that they had eliminated over 700 men, women and children.” It was signed into law that, “This day forth shall be a day of celebration and thanksgiving for subduing the Pequots.”

Now, one may ask: What about Squanto, the Wampanoag man who learned to speak English and helped the hungry, ill, and poor Pilgrims? As cited by Professor Loewen, an American high school textbook called “Land of Promise” reads:

Squanto had learned their language, the author explained, from English fishermen who ventured into the New England waters each summer. Squanto taught the Pilgrims how to plant corn, squash, and pumpkins. Would the small band of settlers have survived without Squanto’s help? We cannot say. But by the fall of 1621, colonists and Indians could sit down to several days of feast and thanksgiving to God (later celebrated as the first Thanksgiving).

Note that this text states the first Thanksgiving was on 1621. Indeed, there was a feast on that year, but it was not called a “Thanksgiving feast” nor was it repeated until years later after the Pequot Massacre in 1637. In regards to Squanto, the correct question to ask is: How did Squanto learn English? History textbooks neglect to mention that the Europeans did not perceive Squanto as an equal, but rather as “an instrument of their God” to help the “chosen people.” It is also omitted that, as a boy, Squanto was stolen by a British captain in 1605 and taken to England. He worked for a Plymouth Merchant who eventually helped him arrange passage back to Massachusetts, but less than a year later, he was seized by a British slave raider. Along with two dozen fellow Natives, Squanto was sold into slavery in Spain. He would manage to escape slavery, journey back to England, and then talk a ship captain into taking him along on his next trip to Cape Cod in 1619.

As Squanto walked back into his home village, he was horrified to find that he was the only surviving member of his village. The rest were either killed in battle or died of illness and disease. Excluding Squanto’s enslavement is to paint an incredibly distorted version of history that suggests Natives, like Squanto, learned English for no other reason but to help the colonists. It is to glorify the Europeans and erase the struggles and experiences of the Native people.

When history is transformed into myths, tales, and bedtime stories, we ignore historical research that enables us to learn valuable and meaningful lessons about our present, as well as about our future. History is meant to be an accurate and honest account of civilizations, cultures, and events; not a one-sided narrative of ethnocentric and selective alterations.

As Professor Loewen states:

Thanksgiving is full of embarrassing facts. The Pilgrims did not introduce the Native Americans to the tradition; Eastern Indians had observed autumnal harvest celebrations for centuries. Our modern celebrations date back only to 1863; not until the 1890s did the Pilgrims get included in the tradition; no one even called them ‘Pilgrims’ until the 1870s.

I did not write this post to pass judgment on everyone who is celebrating “Thanksgiving.” None of us are responsible for the atrocities committed hundreds of years ago. None of us caused the plague or the massacres. But as human beings, I do feel that it’s important to educate ourselves about history, to acknowledge that the United States was founded on dispossession of Native people, to be aware of our complicities (when we, including people of color, seek to become social equals with those who use their power to oppress others).

The fact that history textbooks and schools try to glorify the Pilgrims while omitting significant facts about Native peoples represent the ongoing cultural genocide in the United States. Let us not become clouded by super-patriotism or the blowout sales of “Black Friday.” Let us be conscious of our brothers and sisters in humanity, learn about their contributions, and embolden ourselves to stand up against racism and genocide in all forms.


UPDATE: This post was written a few years ago, so I apologize for not addressing the intersection between sexual violence and genocide (as I do in later posts).  Please follow the links below to read MUST-READ articles about the myths and lies of “Thanksgiving.”

1. A Day to Give Thanks?

2. The Original Occupation: Native Blood & the Myth of Thanksgiving

3.Cooking the History Books: The Thanksgiving Massacre

Revisiting Mel Gibson’s “Apocalypto” and Exploitation of Mayan Civilization


I admit that when I first saw Mel Gibson’s “Apocalypto” in theaters, I thought it was visually stunning (see screen shot above) and incredibly entertaining.  A few days later, I remember pondering about why Mel Gibson wanted to tell a story about Mayan civilization, especially after making a deeply religious film, “The Passion of the Christ.”  Was Gibson simply looking for a fast-paced action/adventure story to tell (with typical Mel Gibson-style gore) or was he embedding a strong colonial and Eurocentric message (also with typical Mel Gibson-style gore)?

Perhaps he was looking to do both.

It would be wrong to accuse a devoutly religious person of any faith that their work will always contain either an implicit or explicit message that promotes the superiority of one group of people over another.  It would also be wrong to assume that just because Gibson is a traditionalist Catholic, he must then fit the stereotype of pro-war neoconservatives.  On the contrary, Gibson revealed in Time Magazine that the “fear-mongering we depict in this film reminds me a little of President Bush and his guys.”  However, given Gibson’s drunken anti-Semetic rant in 2006 and his inconsistent remarks about whether or not non-Catholics and non-Christians are worthy of salvation, I argue that there is more to “Apocalypto” than an edge-of-your-seat thriller.

The film opens with a quote by American historian Will Durant:  “A great civilization is not conquered from without until it has destroyed itself from within.”  By the end of the film, if you keep this quote in mind, the implication seems to be that the Mayas were a brutal civilization that destroyed itself before the Spanish conquistadors invaded and “saved” the people.   These sentiments are echoed by anthropologist Traci Ardren, who writes that the Spanish invaders were Christian missionaries and that the film contains a “blatantly colonial message that the Mayas needed saving because they were ‘rotten at the core.'”  She adds:

[The film] replays, in glorious big-budget technicolor, an offensive and racist notion that Maya people were brutal to one another long before the arrival of Europeans and thus they deserved, in fact they needed, rescue. This same idea was used for 500 years to justify the subjugation of Maya people.

Since the subject of human sacrifice is sensationalized incredibly in high school (and even college) discourse about Mayan and Aztec cultures, it shouldn’t surprise viewers that the film highlights upon the brutal ritual.  Indeed, human sacrifice was practiced, but many scholars argue against the notion that 250,000 people would be sacrificed annually.  Scholars and historians alike argue that the Aztecs would inflate the number for propaganda purposes and to intimidate their enemies.  Julia Guernsey, an assistant professor in the Department of Art and Art History at the University of Texas, writes:

We have accounts from the Aztecs of such things; it shows up in their mythology. And we have some images from the Maya that suggest that that kind of sacrifice did take place and that they probably did roll the bodies down (the pyramid). Now, the guys in the movie at the bottom catching the bodies with nets? That is crazy. We have no evidence for that. Another thing that was so funny was all that crazy, wild dancing with women’s breasts flapping. I was just reading hours before I saw the movie with you a 400-page textbook dedicated to Maya dance, and it talked about how women played no major public role in these ceremonies but much more subtle roles.

It’s no doubt that the world in which the Mayan characters inhabit looks like a very scary place.  Mel Gibson intended it to be that way and he is very good at disturbing the audience with demonic representations of the Maya.  We don’t see anything appreciative about Mayan civilization, but rather see a very primitive and barbaric society that simply enjoys hunting, beating, and killing other human beings.  In actuality, aside from technology, the Mayan civilization was more advanced than their European counterparts.  They excelled in mathematics, astronomy, art, architecture, and science.  According to the Encyclopedia Britannica:

Brilliant Mayan artistic and scientific achievements in ceramics, sculpture, weaving, and painting, some of which were more advanced than European accomplishments of the same era, all showed remarkable artistic sensitivity. They developed an accurate calendar and complex systems of agricultural and water management.

Rather than enlightening us about these aspects of Mayan civilization, Gibson seems quite persistent in capturing the cruelty, horror, and “backwardness” in ancient civilization.  In fact, Gerardo Aldana argues in his brilliant piece, “Where Was the Maya Civilization in Mel Gibson’s Apocalypto?” that much of the brutality depicted in the film was actually “borrowed” from the West.  He elaborates:

[T]he slave market depicted in the city constitutes a mirror image of the Trans-Atlantic slave trade in the pre-Civil War United States. In that case, the “sellers” of African slaves were Europeans or European-Americans, dehumanizing other peoples by treating them as commodities. While slavery is documented for Maya cultures (and Greek and Roman, etc.), there is nothing that attests to their having been bought and/or sold in public market contexts.

Furthermore, Aldana adds that the raiding of villages for human sacrifice, as depicted in the film, is undocumented in Maya cultures and that the practice of placing decapitated heads on stakes came from “Cortes’s entra in Central Mexico, committed by Spanish conquistadors against their indigenous ‘enemies.'”

Hernan Cortes, as Aldana references, was a Spanish conquistador who brought an end to the Aztec Empire.  It’s interesting to note that the Aztec Emperor, Moctezuma II, feared that Cortes and his conquistadors were sent by the awaited feathered-serpent god, Quetzalcotal (who is thought to be Jesus, peace be upon him, by some Mormon scholars).  It’s disputed among historians whether or not Cortes learned about this prophecy and then claimed himself to be Quetzalcotal in order to take advantage of the Aztecs, but what’s not disputed is that Quetzalcotal was prophesied to be fair-skinned and bearded.  The European invaders were, in fact, lighter-skinned and many of them were bearded, and with their advanced technology, such as large ships and cannons, it worked in the imagination of many that the conquistadors were otherworldly, if not sent by Quetzalcotal himself.

As I keep this in mind, I reflect on the ending of “Apocalypto” when fair-skinned and bearded Spaniards arrive with ships and a wooden cross.  They are portrayed in an innocent and unapologetic light, as if they are, indeed, arriving to save the Mayans.  This bothers and disturbs me for a number of reasons; the main reason being that those who may not be familiar with ancient history of what is now Latin America may watch this film and conclude that the Spaniards simply came and everything was happy and wonderful.  In other words, it perpetuates the romanticization of Christopher Columbus, the “discovery” of the “new world,” and how the Europeans “coexisted peacefully” with the indigenous population.

Audiences aren’t concerned about the achievements and contributions of Mayan civilization when they watch “Apocalypto.”  There is nothing in the film that draws our attention to anything remotely appreciative about their culture or civilization.  Instead, the audience gets a fast-paced action/adventure movie that is set in a “scary” ancient world and we should be thankful for the European invasion.

To put it bluntly:  Mel Gibson’s “Apocalypto” is an exploitation of Mayan civilization and it offers no apology for the Spanish conquest, which, in reality, imposed Catholicism, colonized Mexico for three centuries, and nearly wiped out the entire indigenous population.  Gibson’s film, with all of its sensationalism, suspense, and violence, ignored the opportunity to enlighten the world about an ancient civilization and, instead, opted to entertain and rake in money at the box office with a cheap colonialist message.