Rich Lowry is right about our hostile elite and its campaign of cultural vandalism that it has been waging which aims to deconstruct the American nation.
“Most Americans assume that the Thanksgiving holiday has always been associated with the Pilgrims, Indians, and their famous feast. Yet that connection is barely 150 years old and is the result of white Protestant New Englanders asserting their cultural authority over an increasingly diverse country. Since then, the Thanksgiving myth has served to reinforce white Christian dominance in the United States. It is well past time to dispense with the myth and its white nationalist connotations.
Throughout the colonial era, Thanksgiving had no association whatsoever with Pilgrims and Indians. It was a regional holiday, observed only in the New England states or in the Midwestern areas to which New Englanders had migrated. No one thought of the event as originating from a poorly documented 1621 feast shared by the English colonists of Plymouth and neighboring Wampanoag Indians. Ironically, Thanksgiving celebrations had emerged out of the English puritan practice of holding fast days of prayer to mark some special mercy or judgment from God, after which the community would break bread. Over the generations, these days of Thanksgiving began to take place annually instead of episodically and the fasting became less strictly observed. …
To it, Young added a footnote stating that “This was the first Thanksgiving, the harvest festival of New England.” Over the next fifty years, various New England authors, artists, and lecturers disseminated Young’s idea until Americans took it for granted. Surely, few footnotes in history have been so influential. …
It was no coincidence that authorities began trumpeting the Pilgrims as national founders amid widespread anxiety that the country was being overrun by Catholic and then Jewish immigrants unappreciative of America’s Protestant, democratic origins and values. …
The current American struggle with white nationalism is not just a moment in time. It is the product of centuries of political, social, cultural, and economic developments that have convinced a critical mass of white Christians that the country has always belonged to them and always should. The myth of Thanksgiving is one of the many buttresses of that ideology. That myth is not about who we were but how past generations wanted us to be. It is not true. The truth exposes the Thanksgiving myth as a myth rather than history, and so let us declare it dead except as a subject for the study of nineteenth-and twentieth-century American cultural history. What we replace it with will tell future Americans about how we envision ourselves and the path of our society.”
Unlike Lowry, I am not a conservative liberal and have arrived at a different diagnosis and prescription. In my view, it was classical liberalism, free-market capitalism, the meritocratic system and Jewish emancipation that brought about this situation. Millions of Jews immigrated to our Northern states and the WASP elite there which had ruled America since the War Between the States lost control of the North to them in the mid-20th century.
“What else have we gotten wrong?
There’s this notion that the Native people were frozen in a Stone Age existence before the  arrival of the Mayflower. Native people had civilizations that had evolved over millennia, and they had a century or more of contact with Europeans before the Mayflower, which deeply informed their interactions.
This was not a lasting friendship. It was uneasy from the beginning. It almost degenerated into violence multiple times. By the second generation, the region descended into a bloodbath.
What about the first Thanksgiving?
It’s actually not all that important to the alliance. There was this shared meal [in the fall of 1621], but the English barely wrote about it at all. It’s a symbol designed to represent colonization as bloodless and to represent Native people consenting to their own colonization. …”
If white Protestant New Englanders created the myth of Thanksgiving to reinforce white Christian dominance in the United States and to assert their cultural leadership over a rapidly diversifying America in the 19th century, then who is trying to deconstruct Thanksgiving in our own times? Who has replaced the New England WASPs at the cultural helm of the United States?
“Glorifying the endurance of white Pilgrim founders diverted attention from the brutality of Jim Crow and racial violence, and downplayed the foundational role of African slavery. The fable also allowed its audience to avert its eyes from the marginalization of Asian and Latinx labor populations, the racialization of Southern European and Eastern European immigrants, and the rise of eugenics. At Thanksgiving, white New England cheerfully shoved the problematic South and West off to the side, and claimed America for itself.
The challenge for scholars attempting to rewrite Thanksgiving is the challenge of confronting an ideology that has long since metastasized into popular history. Silverman begins his book with a plea for the possibility of a “critical history.” It will be “hard on the living,” he warns, because this approach questions the creation stories that uphold traditional social orders, making the heroes less heroic, and asking readers to consider the villains as full and complicated human beings. Nonetheless, he says, we have an obligation to try. …
We falsely remember a Thanksgiving of intercultural harmony. Perhaps we should recall instead how English settlers cheated, abused, killed, and eventually drove Wampanoags into a conflict, known as King Philip’s War, that exploded across the region in 1675 and 1676 and that was one of the most devastating wars in the history of North American settlement. Native soldiers attacked fifty-two towns in New England, destroyed seventeen of them, and killed a substantial portion of the settler population. The region also lost as much as forty per cent of its Native population, who fought on both sides. Confronted by Mohawks to the west, a mixed set of Indian and Colonial foes to the south, and the English to the east, Pumetacom was surrounded on three sides. In the north, the scholar Lisa Brooks argues, Abenaki and other allies continued the struggle for years. In “Our Beloved Kin: A New History of King Philip’s War” (Yale), Brooks deepens the story considerably, focussing on indigenous geographical and linguistic knowledge, and tracing the life of Weetamoo, the widow of Wamsutta and the saunkskwa, or female leader, of her tribe, the Pocasset. Weetamoo was Pumetacom’s ally, his relative, and a major figure in the fight. In the end, not only Pumetacom’s head was stuck on a pike; hers was, too, displayed for Wampanoag prisoners who were likely soon to be sold to the Caribbean.
I haven’t read this new book yet by David J. Silverman.
I can’t imagine it is any different though from countless other revisionist takes about every other era of American history by this same group of people.
Note: What if we started to seriously deconstruct historical myths about the United States created by Jews in the 20th century like the notion that we are a “Nation of Immigrants” or that “America is an idea”?