Happy Thanksgiving! I hope you’re enjoying this day with family and/or friends and thinking about all you have to be thankful for. It may not occur to you, but you should spend a moment being thankful for property rights. That’s the point of a decade-old post of mine about the real story of Thanksgiving, which I urge you to read. Back then, this blog was hosted at Blog-City.com, and a search for that phrase returned my post as the first, or at least top 5, result for several years. Those canny Scots who ran Blog City had some mad SEO skills, I guess.

John Stossel, whom I consider a national treasure, addressed the same topic at Reason yesterday (emphasis added):

The Pilgrims were religious, united by faith and a powerful desire to start anew, away from religious persecution in the Old World. Each member of the community professed a desire to labor together, on behalf of the whole settlement.

Actually, he’s wrong about that. As my post (link above) noted, they were forced into this communal arrangement by their sponsors.

In other words: socialism.

But when they tried that, the Pilgrims almost starved.

Their collective farming—the whole community deciding when and how much to plant, when to harvest, who would do the work—was an inefficient disaster.

That went on for two and a half years before Bradford and the others decided something needed to change. For more details, see my post above or Bradford’s book.

His answer: divide the commune into parcels and assign each Pilgrim family its own property. …

Private property protects us from what economists call the tragedy of the commons. The “commons” is a shared resource. That means it’s really owned by no one, and no one person has much incentive to protect it or develop it.

The Pilgrims’ simple change to private ownership, wrote Bradford, “made all hands very industrious, so as much more corn was planted than otherwise would have been.” Soon they had so much plenty that they could share food with the natives.

The Indians weren’t socialists, either. They had property rules of their own. That helped them grow enough so they had plenty, even during cold winters.

When property rights are tossed aside, even for the sake of religious fellowship or in the name of the working class, people just don’t work as hard.

Why farm all day—or invent new ways of farming—when everyone else will get an equal share?

…

But once Bradford created private lots, the Pilgrims worked hard. They could have sat around arguing about who should do how much work, whether English tribes or Indian ones were culturally superior, and what God would decree if She/He set rules for farming.

None of that would have yielded the bounty that a simple division of land into private lots did.

When people respect property rights, they also interact more peacefully.

At this year’s Thanksgiving dinner, if people start arguing about how society should be run, try being a peacemaker by suggesting that everyone should get to decide what to do with their own property.

If your uncle wants government to tax imports or thinks police should seize people’s marijuana, tell him that he doesn’t have to smoke weed or buy Chinese products, but he should keep his hands off other people’s property.

If your niece says everyone loves socialism now, remind her she has enough trouble managing her own life without telling the rest of the world what to do. When families don’t agree, they certainly shouldn’t try to run millions of other people’s lives.

In America today, religious groups practice different rites but usually don’t demand that government ban others’ practices. Private schools set curricula without nasty public fights. Businesses stock shelves without politicians fighting about which products they should carry.

All those systems work pretty well. That’s because they are private.

In most of our lives, private ownership makes political arguments unnecessary.

I’m thankful for that.

Amen. Did anyone bring blueberry pie? What time does the game start? Pass the wine!

And again, a most Happy Thanksgiving to all who read this!

UPDATE (Thanksgiving, 2007): Welcome to all of you who found this post via Google, Ask.com, etc. I hope you appreciate the true story of Thanksgiving and the important lesson it teaches us. I’ve provided plenty of links if you want to follow up further. Please check out my new Thanksgiving post, which features Debi Ghates’ wonderful explanation of what you should be thankful for and who you should thank.

UPDATE (Thanksgiving, 2008): Welcome again, “real Thanksgiving story” searchers. After you read this post and last year’s, check out this year’s funny/sad Thanksgiving story! It’s about kindergarten kids celebrating Thanksgiving. And it features cops and accusations of genocide.

UPDATE (Thanksgiving, 2009): This year, with lots of help from Jim Woods, I again thanked the producers. And remembered the anniversary of the Jihadist attacks on Mumbai. Please check it out.   

Happy Thanksgiving! May you enjoy lots of food, lots of football, and lots of fun with family and friends on this day. But before you push away from the PC and belly up to the banquet table, please take a few minutes to read this story about the Pilgrims — it’s probably not the one you’ve heard.

Two competing Thanksgiving stories are commonly told these days. The first is the traditional one I was taught as a child: The Pilgrims suffered through a terrible first winter at Plymouth, but with hard work and the help of the friendly Massasoit Indians, they had a bountiful harvest in 1621 and held a thanksgiving celebration with their Indian friends. Happy celebrations of sharing and giving thanks for God’s bounty came to be repeated every year and throughout the colonies.

The second version, apparently widely taught for the past 30 years or so, differs a bit. In it, the wisdom, kindness, and generosity of the Indigenous Peoples is the only reason that any of the stupid white Europeans survived and had food with which to celebrate. The Pilgrims soon repaid their benefactors by slaughtering them. Barbarous treatment of gentle natives and gleeful celebrations of their genocide came to be repeated frequently and throughout the colonies.

Both versions are false, of course. The real story is available straight from the horse’s mouth. Colony Governor William Bradford’s Of Plimoth Plantation provides a complete history. You can download the entire book (8 MB PDF) from Dr. Ted Hildebrand’s Gordon College website. The Mises Institute’s Gary Galles used quotes from Bradford to put together a good summary. The first two Thanksgivings were rather grim, and for two and a half years, the colony endured not only hardship and hunger, but also conflict and strife:

The Pilgrims’ unhappiness was caused by their system of common property (not adopted, as often asserted, from their religious convictions, but required against their will by the colony’s sponsors). The fruits of each person’s efforts went to the community, and each received a share from the common wealth. This caused severe strains among the members, as Colony Governor William Bradford recorded:

” . . . the young men . . . did repine that they should spend their time and strength to work for other men’s wives and children without any recompense. The strong . . . had not more in division . . . than he that was weak and not able to do a quarter the other could; this was thought injustice. The aged and graver men to be ranked and equalized in labors and victuals, clothes, etc . . . thought it some indignity and disrespect unto them. And the men’s wives to be commanded to do service for other men, as dressing their meat, washing their clothes, etc., they deemed it a kind of slavery, neither could many husbands well brook it.”

Bradford summarized the effects of their common property system:

“For this community of property (so far as it went) was found to breed much confusion and discontentment and retard much employment that would have been to their benefit and comfort . . . all being to have alike, and all to do alike . . . if it did not cut off those relations that God hath set amongst men, yet it did at least much diminish and take off the mutual respects that should be preserved amongst them.”

How did the Pilgrims move from this dysfunctional system to the situation we try to emulate in our family gatherings? In the spring of 1623, they decided to let people produce for their own benefit:

“All their victuals were spent . . . no supply was heard of, neither knew they when they might expect any. So they began to think how they might raise as much corn as they could, and obtain a better crop than they had done, that they might not still thus languish in misery. At length . . . the Governor (with the advice of the chiefest among them) gave way that they should set corn every man for his own particular, and in that regard trust to themselves. . . . And so assigned to every family a parcel of land . . . “

The results were dramatic:

“This had very good success, for it made all hands very industrious, so as much more corn was planted than otherwise would have been by any means the Governor or any other could use, and saved him a great deal of trouble, and gave far better content. The women now went willingly into the field, and took their little ones with them to set corn, which before would allege weakness and inability, whom to have compelled would have been thought great tyranny and oppression.”

That was quite a change from their previous situation, where severe whippings had been resorted to as an inducement to more labor effort, with little success other than in creating discontent.

The Mises Institute also has a Richard Maybury version of the story that’s worth reading. Maybury quoted Bradford acknowledging another terrible consequence of the communal system — it encouraged dishonesty as well as indolence:

In his ‘History of Plymouth Plantation,’ the governor of the colony, William Bradford, reported that the colonists went hungry for years, because they refused to work in the fields. They preferred instead to steal food. He says the colony was riddled with “corruption,” and with “confusion and discontent.” The crops were small because “much was stolen both by night and day, before it became scarce eatable.”

The Hoover Institution has a much longer account (with more of an economic historian’s perspective) by Tom Bethell, with details of how “the communal experiment” came to be and how it worked (or didn’t). And the Independent Institute’s Ben Powell wrote a good short article that nicely summarized the lesson of Plymouth Plantation:

We are direct beneficiaries of the economics lesson the pilgrims learned in 1623. Today we have a much better developed and well-defined set of property rights. Our economic system offers incentives for us—in the form of prices and profits—to coordinate our individual behavior for the mutual benefit of all; even those we may not personally know.

It is customary in many families to “give thanks to the hands that prepared this feast” during the Thanksgiving dinner blessing. Perhaps we should also be thankful for the millions of other hands that helped get the dinner to the table: the grocer who sold us the turkey, the truck driver who delivered it to the store, and the farmer who raised it all contributed to our Thanksgiving dinner because our economic system rewards them. That’s the real lesson of Thanksgiving. The economic incentives provided by private competitive markets where people are left free to make their own choices make bountiful feasts possible.

And for that, I’m extremely thankful. Now, when’s that turkey going to be ready?