RUSH:
Well, happy Thanksgiving, everybody. I hope it is as great as you
want it to be, getting together with family, friends, hangers-on,
people that got nothing to do trying to horn in on your action,
whatever it is. Well, you know that happens. You get a call, “Hey,
what are you doing for Thanksgiving?”
“Ah,
got the family coming over. What are you doing?”
“Nothing.”
“Really?
You want to come over with us?”
“Yeah!
Yeah! I would love that.” Whatever happens, whatever’s going on
with you, we hope it’s a great one. Do you realize next year will
be the 400th anniversary of Thanksgiving? Four hundred years since
the Pilgrims arrived without guaranteed reservations at Plymouth
Rock.
Greetings,
my friends. Welcome to the Thanksgiving edition of Rush Limbaugh
program. We are going to do what we always do. We will recite to you
the real story of Thanksgiving as first written about by me in my
best-seller, See, I Told You So, Chapter 6: “Dead White Guys, or
What the History Books Never Told You. The True Story of
Thanksgiving.”
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TRANSCRIPT
RUSH:
Look at this, folks. I went to the computer during the break just to
check and see if anything had happened, and I got a message. I got a
message from the guy that used to mow my lawn when I lived in Kansas
City. When I lived in that shack and worked for the Royals, I
couldn’t pay anybody to mow the lawn, but I was able to get him
Royals tickets. His name is Dan. So I got a message from Dan. He
says, “I wish you could see this. Maria and I are driving out to
Colorado Springs.”
They
live in Kansas City still. They’re driving out to Colorado Springs
for a wedding over Thanksgiving. “I’m in the backseat of the
minivan because I’m rehabbing from a hip replacement. Anyway, five
minutes ago, I hear this cheer. Maria cheers like the Chiefs have won
the Super Bowl. But of course the Chiefs haven’t won the Super
Bowl. No, it was because you are on live today. No guest host! Our
minivan is cheering that you’re there. So bless you. Have a great
Thanksgiving.”
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RUSH:
Happy Thanksgiving to one and all from all of us. And, of course,
this begins the — here, anyway, the official beginning of the
holiday season, which is a great time of year. But you know what
suffers during the holiday season is normalcy. You’ve got less
action happening than normally does, business is slowed down in a
sense. I mean, sales pick up, hopefully. But conflicting times, but
we hope it’s joyous for all of you, as joyous as it can be.
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TRANSCRIPT
RUSH:
We’re here on Thanksgiving eve as we start the holiday season. It’s
an annual tradition. It’s actually not quite 30 years now we’ve
been reading from my second book, See, I Told You So, Chapter 6:
“Dead White Guys, or What the History Books Never Told You: The
True Story of Thanksgiving.” I also have George Washington’s
Thanksgiving Proclamation, the very first one, and also the truth of
how the Indians screwed the Pilgrims out of Manhattan. Everybody
thinks that we screwed the Indians and gave ’em a bunch of garbage
for Manhattan.
It’s
the other way around, actually — and it’s something I look
forward to every year. And you know what? Despite doing it every
year, with millions and millions and millions of people having heard
it, there’s still a bunch of caca out there about Thanksgiving. I
mentioned earlier that the College Fix website has a headline:
“Students say it’s NOT okay to celebrate Thanksgiving,” that
it’s “‘based off of the genocide of indigenous people.'”
What’s
being done to young skulls full of mush via the education system in
our country and cumulatively over decades is nothing less than
obscene. Yesterday at the College Fix website, they posted a video
where their correspondent, Kyle Hooten, interviewed students at
Macalester College, St. Paul, Minnesota, and asked them about
Thanksgiving, and here’s about 45 seconds of it…
WOMAN
#1: I think that, like, Thanksgiving has been misconstrued a lot,
especially in textbooks, and it’s kind of just based off of the
genocide of indigenous people. And I don’t really any that we
actually give thanks on Thanksgiving. We just eat a bunch of food and
a bunch of capitalist bulls(bleep)t.
HOOTEN:
Is it okay to celebrate Thanksgiving?
MAN
#1: Nnnno. It’s probably not as bad as Christmas or Easter but,
like, I don’t know.
HOOTEN:
So what do you think the real Thanksgiving story is?
MAN
#2: I don’t know what it is (snickers) ’cause I wasn’t there
and ’cause I don’t have the — all the historical information.
WOMAN
#2: I mean, the public school education — ugh! — tells you that
this Thanksgiving was this great meeting where, you know, the Native
Americans showed the Pilgrims how to, you know, grow corn — and
obviously that’s not true. But what legitimately happened on
Thanksgiving? I have no idea.
RUSH:
If you have no idea, then what the hell was the answer, “Well, you
know, what’s being taught is we gave thanks to the Indians gave
thanks, the Indians teaching how to grow corn, maize, popcorn, and
all that”? It is amazing when you stop and think about it. I don’t
know what you were taught about Thanksgiving, but I was taught a
version that goes like this: The Pilgrims showed up, and they were
incompetents. They were well-intentioned good-hearted people but
incompetent, and they didn’t know how to do anything. They were
stumbling and bumbling around in a foreign place, had no idea even
where they were.
And as
they’re on the verge of starvation, the Indians stumbled upon ’em
— across them — and showed them how to basically live, gave them
everything, showed them how to grow crops and kill turkey and build
tepees and stuff, and so the Pilgrims survived, and we were giving
thanks, that Thanksgiving is to acknowledge the Indians’ role in
saving the first Pilgrims. Now, it’s a quaint story, and it has
attached itself to a number of people, but it is nothing to do…
Well,
I can’t say that it’s nothing to do, but it is very far removed
from what the first Thanksgiving is really about. Thanksgiving.
George Washington first proclaimed it, Thanksgiving. Well, who was
thanking who for what? That’s the root of the error. The root of it
is that the Pilgrims must have been giving thanks to the Indians for
saving them. That’s not what the Pilgrims were thankful for, as you
will soon hear.
“The
story of the Pilgrims begins in the early part of the seventeenth
century (that’s the 1600s for those of you in Rio Linda,
California). The Church of England under King James I was persecuting
anyone and everyone who did not recognize its absolute civil and
spiritual authority.” The first Pilgrims were Christian rebels,
folks. “Those who challenged [King James’] ecclesiastical
authority and those who believed strongly in freedom of worship were
hunted down, imprisoned, and sometimes executed for their beliefs”
in England in the 1600s.
“A
group of separatists,” Christians who didn’t want to buy into the
Church of England or live under the rule of King James, “first fled
to Holland and established a community” of themselves there. “After
eleven years, about forty of them” having heard about this New
World Christopher Columbus had discovered, decided to go. Forty of
them “agreed to make a perilous journey to the New World, where
[they knew] they would certainly face hardships, but” the reason
they did it was so they “could live and worship God according to
the dictates of their own consciences” and beliefs.
“On
August 1, 1620, the Mayflower set sail. It carried a total of 102
passengers, including forty Pilgrims,” now known as Pilgrims, “led
by William Bradford. On the journey, Bradford set up an agreement, a
contract, that established” how they would live once they got
there. The contract set forth “just and equal laws for all members
of the new community, irrespective of their religious beliefs,” or
political beliefs. “Where did the revolutionary ideas expressed in
the Mayflower Compact come from? From the Bible.
The
Pilgrims were a “devoutly religious people completely steeped in
the lessons of the Old and New Testaments. They looked to the ancient
Israelites for their example. And, because of the biblical precedents
set forth in Scripture, they never doubted that their experiment
would work.” They believed in God. They believed they were in the
hands of God. As you know, “this was no pleasure cruise, friends.
The journey” to the New World on the tiny, by today’s standards,
sailing ship. It was long, it was arduous.
There
was sickness, there was seasickness, it was wet. It was the opposite
of anything you think of today as a cruise today on the open ocean.
When they “landed in New England in November, they found, according
to Bradford’s detailed journal, a cold, barren, desolate
wilderness. There were no friends to greet them, he wrote. There were
no houses to shelter them. There were no inns where they could
refresh themselves.” There was nothing.
“[T]he
sacrifice they had made for freedom was just beginning. During the
first winter, half the Pilgrims — including Bradford’s own wife —
died of either starvation, sickness or exposure.” They endured that
first winter. “When spring finally came,” they had, by that time,
met the indigenous people, the Indians, and indeed the “Indians
taught the settlers how to plant corn, fish for cod and skin beavers”
and other animals “for coats.” But there wasn’t any prosperity.
“[T]hey did not yet prosper!” They were still dependent. They
were still confused. They were still in a new place, essentially
alone among likeminded people.
“This
is important to understand because this is where modern American
history lessons often end. Thanksgiving is actually explained in some
textbooks as a holiday for which the Pilgrims gave thanks to the
Indians for saving their lives, rather than what it really was. That
happened, don’t misunderstand. That all happened, but that’s not
— according to William Bradford’s journal — what they
ultimately gave thanks for. “Here is the part that has been
omitted: The original contract” that they made on the Mayflower as
they were traveling to the New World…
They
actually had to enter into that contract “with their
merchant-sponsors in London,” because they had no money on their
own. The needed sponsor. They found merchants in London to sponsor
them. The merchants in London were making an investment, and as such,
the Pilgrims agreed that “everything they produced to go into a
common store,” or bank, common account, “and each member of the
community was entitled to one common share” in this bank. Out of
this, the merchants would be repaid until they were paid off.
“All
of the land they cleared and the houses they built belong to the
community as well.” Everything belonged to everybody and everybody
had one share in it. They were going to distribute it equally.”
That was considered to be the epitome of fairness, sharing the
hardship burdens and everything like that. “Nobody owned anything.
It was a commune, folks. It was the forerunner to the communes we saw
in the ’60s and ’70s out in California,” and other parts of the
country, “and it was complete with organic vegetables, by the way.
“Bradford,
who had become the new governor of the colony, recognized that” it
wasn’t working. It “was as costly and destructive…” His own
journals chronicle the reasons it didn’t work. “Bradford assigned
a plot of land” to fix this “to each family to work and manage,”
as their own. He got rid of the whole commune structure and “assigned
a plot of land to each family to work and manage,” and whatever
they made, however much they made, was theirs. They could sell it,
they could share it, they could keep it, whatever they wanted to do.
What
really happened is they “turned loose” the power of a free market
after enduring months and months of hardship — first on the
Mayflower and then getting settled and then the failure of the common
account from which everybody got the same share. There was no
incentive for anybody to do anything. And as is human nature, some of
the Pilgrims were a bunch of lazy twerps, and others busted their
rear ends. But it didn’t matter because even the people that
weren’t very industrious got the same as everyone else. Bradford
wrote about how this just wasn’t working.
“What
Bradford and his community found,” and I’m going to use basically
his own words, “was that the most creative and industrious people
had no incentive to work any harder than anyone else… [W]hile most
of the rest of the world has been experimenting with socialism for
well over a hundred years — trying to refine it, perfect it, and
re-invent it — the Pilgrims decided early on,” William Bradford
decided, “to scrap it permanently,” because it brought out the
worst in human nature, it emphasized laziness, it created resentment.
Because
in every group of people you’ve got your self-starters you’ve got
your hard workers and your industrious people, and you’ve got your
lazy twerps and so forth, and there was no difference at the end of
the day. The resentment sprang up on both sides. So Bradford wrote
about this. “‘For this community [so far as it was] was found to
breed much confusion and discontent, and retard much employment that
would have been to their benefit and comfort.
“For
young men that were most able and fit for labor and service did
repine that they should spend their time and strength to work for
other men’s wives and children without any recompense,'” without
any payment, “‘that was thought injustice.’ Why should you work
for other people when you can’t work for yourself? What’s the
point? … The Pilgrims found that people could not be expected to do
their best work without incentive.
“So
what did Bradford’s community try next? They unharnessed the power
of good old free enterprise by invoking the undergirding capitalistic
principle of private property. Every family was assigned its own plot
of land to work and permitted to market its own crops and products.
And what was the result? ‘This had very good success,’ wrote
Bradford, ‘for it made all hands [everybody] industrious, so as
much more corn was planted than otherwise would have been.’ …
“Is
it possible that supply-side economics could have existed before the
1980s. … In no time, the Pilgrims found they had more food than
they could eat themselves. Now, this is where it gets really good,
folks, if you’re laboring under the misconception that I was, as I
was taught in school. So they set up trading posts and exchanged
goods with the Indians. The profits allowed them to pay off their
debts to the merchants in London.
“And
the success and prosperity of the Plymouth settlement attracted more
Europeans and began what came to be known as the ‘Great Puritan
Migration.'” The word of the success of the free enterprise
Plymouth Colony spread like wildfire and that began the great
migration. Everybody wanted a part of it. There was no mass
slaughtering of the Indians. There was no wiping out of the
indigenous people, and eventually — in William Bradford’s own
journal — unleashing the industriousness of all hands ended up
producing more than they could ever need themselves.
So
trading post began selling and exchanging things with the Indians —
and the Indians, by the way, were very helpful. Puritan kids had
relationships with the children of the Native Americans that they
found. This killing the indigenous people stuff, they’re talking
about much, much, much, much later. It has nothing to do with the
first thanksgiving.
The
first Thanksgiving was William Bradford and Plymouth Colony thanking
God for their blessings. That’s the first Thanksgiving. Nothing
wrong with being grateful to the Indians; don’t misunderstand. But
the true meaning of Thanksgiving — and this is what George
Washington recognized in his first Thanksgiving proclamation.
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TRANSCRIPT
RUSH:
Thank you for being with us today, folks. Have a great rest of the
Thanksgiving weekend. And know without doubt how truly thankful for
you I personally am and all of us are. Never forget it. Can’t say
it enough that we love you. See you back here on Monday. We will be
here.
by
Rush Limbaugh on November 27, 2019