Thursday, December 2, 2021

I am posting extremely alarming data


I am posting extremely alarming data. 
According to Pfizer Vaccine Trial Data: 46.5% of vaccinated people Required Hospitalization and 2.9% Dead (higher than the death rate for Rona as of today-
In September, the Public Health and Medical Professionals for Transparency (PHMPT) filed a complaint ( against the FDA-demanding the release of data pertaining to Pfizer’s BNT162b2 vaccine trials. In response, the FDA requested an exorbitant amount of time to fulfill the FOI request. With over 329,000 pages to process, and the FDA’s proposed release of 500 pages a month, the release of information to the public will take approximately 55 years. Citing a staffing shortage, and need for line-by-line review to redact private information, their proposed monthly processing schedule prompted an additional filing. (
The release of clinical data (Dec 1, 2020 - Feb. 28, 2021) is a clear indicator as to why the FDA wants to delay the results of the trials. The report, 5.3.6 Cumulative Analysis of Post-authorization Adverse Event Reports ( ) lists 42,086 participants. Of the 42,086 trial participants, 1227 deaths occurred and 19,582 participants required hospitalization. With 46.5% of the participants requiring hospitalization, and roughly every 1 in 34 (2.9%) participants dying from the experimental vaccine, it is clear the FDA should not have issued EUA for Pfizer’s vaccine.
In addition to hospitalizations and death, 4.7% (1,972) of participants reported lymphadenopathy and 2.6% (1,098) reported heart problems.
By the year 2076, after the 217th booster shot, perhaps we can understand the FDA’s negligence surrounding Pfizer’s Covid-19 vaccines when we receive the full (and redacted) data. “Remember, trust the science.”

Supporters rally in defense of Clerk Peters

Supporters rally in defense of Clerk Peters

A rally in support of embattled Mesa County Clerk Tina Peters on Wednesday was more about bashing the media and government institutions, with speakers saying the American public isn’t being told the truth and their leaders are helping to destroy the nation.

But while the event was a peaceful one, many of the speakers repeated numerous falsehoods, such as the claim that the U.S. Constitution made sheriffs the ultimate authority in their counties.

The word “sheriff” doesn’t appear anywhere in the Constitution.

Those speakers, which included Peters, also repeated claims that they have proof of election fraud, but repeated the same debunked evidence, such as that 29,000 election files were deleted during a computer upgrade of election machines.

Cory Anderson, who claimed not to be a member of the Three Percent militia movement but flashed that group’s hand sign in a recent video while standing with Peters, was part of a group that had been knocking on doors in the county in an effort to prove voter fraud.

Once again, he said there was clear evidence that some people’s ballots weren’t counted.

The group he’s involved with in the county that was leading that effort, the U.S. Election Integrity Plan, has promised for months now that it was issuing a report showing that fraud.

No such report has yet materialized.

“We found vacant lots that had votes counted from them,” Anderson said. “We had homes that had several people that had votes cast from them, but there were two people who actually lived there.”

Peters said yet again that had she not made copies of the election computer drives before a software upgrade, which is what first attracted attention that led to state and federal investigations for possible violation of election laws, that all election files would have been destroyed.

That, too, isn’t true. Her staff had followed proper procedures in backing up all required election files before that upgrade, something all county clerks were told to do beforehand.

Still, Peters said that should she face any actual charges, she’s hopeful the so-called evidence she helped gather will finally be reviewed by a court of law, if only as a means of proving her innocence.

Peters said it is her hope, however, that people will come to realize that even if no charges are filed.

She, Garfield County resident Sherronna Bishop, who also spoke at the rally, and two others were the subject of FBI searches last month as part of federal investigations into possible wire fraud and tampering with a protected computer, felonies that carry hefty prison sentences.

While Attorney General Phil Weiser and Mesa County District Attorney Dan Rubinstein have said that Peters’ door was not battered down when a search warrant was served on her home, Bishop claims that hers was.

Pointing to the top floor from the front steps of the Mesa County Old Courthouse where the rally was held, Bishop shouted, “District Attorney Dan Rubinstein, you owe me a door.” Rubinstein’s office is located in the Mesa County Justice Center, which is located several blocks away.


Wednesday, December 1, 2021




This news is breaking: This is bad news for Obama.

This is what we know so far. We get more info on Jean Paul Ludwig, who was born in 1890, had CT SSN obtained in 1976 and died in HI around 1981. There are 2 SS numbers for him and records show him dying in 2 different states: CA and HI around 1981.

The reason this is important, is because there is a similar fact pattern to Obama. Barack Obama is residing today in the White House, using CT SS number 042-68-4425, issued in CT in and around March 1977 to an elderly individual named John Paul Ludwig, who was born in 1890, who is presumed dead and whose death was either never reported to the SS administration or reported and deleted from the database by someone.

Obama's maternal grandmother Madelyn Dunham, worked as a part-timer or volunteer in the Probate Office in the Honolulu Hawaii Courthouse. Thus she would have access to the estate files of anyone who died there. Thus if the elderly man originally from CT died intestate in Hawaii with no known relatives, Grandma Dunham would have known this person is a prime candidate to steal the SSN of since there would be no known surviving family worrying about the death benefit from SSN and that the benefit was not likely applied for and thus SSA did not know he died. Thus the SSN remained active for the deceased person and Obama could "adopt" it as his own. This is a clear case of identity theft at the federal level.

This is what we know about Ludwig:

In 1924, Jean Paul Ludwig worked for Senator Reed of PA, in Washington DC.

On the ship manifest of ‘Leviathan’, he listed Senator Reed in Washington, DC as his empl., in answer to where he intended to live in the US.

Jean Paul Ludwig had been in the US for 3 yrs in 1924, but he was listed on the “Immigration” manifest and refered to as an alien in the column headings.

Listed under “States Immigration Officer at Port of Arrival”, New York, Aug 12, 1924:

Jean Paul Ludwig, Date of Arrival: Aug 12, 1924, Port of Departure:
Cherbourg, France, Line#: 0008

Line #8: By Whom was Passage Paid: Emp. Mr. Reed; Whether in possession of $50: Yes; Whether ever before in US: Yes; If Yes-Period of Years: 3; Where: PA

Whether going to join relative or friend: Empl. Senator Reed, Washingto, DC

Length of time alien intends to remain in the US: Always

Height 5′5″, Complexion Dk., Hair Br., Eyes Br., Marks of ID: None

Place of Birth: France, Ammersville.

[link to]

First Name: Jean P.
Last Name: Ludwig
Ethnicity: France
Last Place of Residence: Washington, D.C.
Date of Arrival: Aug 12, 1924
Age at Arrival: 34 Gender: M Marital Status: S
Ship of Travel: Leviathan
Port of Departure: Cherbourg, France
Manifest Line Number: 0008

U.S. Social Security Death Index
Name: Jean Ludwig
Birth Date: 17 February 1890
Zip Code of Last Residence: 96816 (Honolulu,HI)
Death Date: June 1981
Estimated Age at Death: 91
Last edited by Apuzzo; 03-14-2011 at 05:41 PM.



Tuesday, November 30, 2021

Covid curbs 400th Mayflower anniversary as Americans stay away

Covid curbs 400th Mayflower anniversary as Americans stay away

This article is more than 1 year old

Gifts and art mark event but representatives of indigenous Wampanoags who suffered due to colonialism were not present

Brass band performs
A brass band performs at the ceremony in Plymouth to mark the 400th anniversary of the Mayflower’s voyage to America. Photograph: Jonny Weeks/The Guardian

First published on Wed 16 Sep 2020 11.36 EDT

There was some pomp and ceremony. A military band played, ambassadors and civic leaders made speeches, and the union flag fluttered beside the stars and stripes of the US close to the spot where, exactly 400 years ago, the Mayflower set sail.

But there was also a sense of melancholy around the event on the harbourside at Plymouth on Wednesday. The many thousands of Americans who had been expected to arrive in the Devon city for the 400th anniversary of the pilgrims’ voyage were absent due to the Covid-19 pandemic.

Perhaps more importantly, there was no representation of the Wampanoag nation, the indigenous people who suffered disease and war in the decades after the arrival of what is now the US. Some of them have been involved in many of the events and projects that were scheduled to be held to commemorate the anniversary, but none were present at the waterside on Wednesday.

An artwork with the words ‘No New Worlds’ acknowledges the negative impacts of the colonial era.
An artwork with the words ‘No New Worlds’ acknowledges the negative impacts of the colonial era. Photograph: Jonny Weeks/The Guardian

Charles Hackett, the chief executive of Mayflower 400, acknowledged it was sad that Covid-19 had stopped Americans and members of the Wampanoag nation attending. “For obvious reasons they couldn’t be here,” he said. “But the commemoration was never about a single event on a single day. The history is too complex for that.”

The dignitaries, including the US ambassador to the UK, Woody Johnson, were in the city to mark the day and name a new Mayflower, a small, sleek autonomous research ship that will gather information from the oceans.

It was launched from close to the refurbished Mayflower monument (with the help of a bottle of Plymouth gin) and then headed out into Plymouth Sound, following a similar course to the one the pilgrims took four centuries ago.

The ship passed one of the key works of art for Mayflower 400, an installation on Mount Batten Breakwater spelling out the phrase in six-metre high letters: “No New Worlds”.

The sculpture, by the artist collective Still/Moving and called Speedwell (the name of the Mayflower’s companion ship) is seen as both a comment on the voyage of the pilgrims – they weren’t heading for the “New World”, but rather sailing towards one that had been home to people for many millennia – and a reminder that there is no other planet for humans to flee to if Earth is not looked after.

Visitors have been adding their own messages to the artwork about saving the planet, and about racial and sexual equality.

One of the artists, Martin Hampton, said the Mayflower story was “sensitive and raw” for many people in the US. “As English people, we can feel insulated from it. It’s something that happened over in America. But this commemoration in Plymouth should bring home that this process of colonisation is live. Indigenous people of North America are still suffering because their land was stolen or is under threat.”

The day of the sailing – 16 September – was due to be at the heart of a series of commemorative events in Plymouth ranging from community plays to “occupations” of public space in the city led by a Native American artist.

Town crier John Pitt, left, marks the 400th anniversary of the Mayflower’s voyage to America.
Town crier John Pitt, left, marks the 400th anniversary of the Mayflower’s voyage to America. Photograph: Jonny Weeks/The Guardian

Some events are still ongoing. An exhibition featuring an ornate wampum (shell bead) belt created by more than 100 Wampanoag people is touring the UK.

The story of the Mayflower and its impact is to be told in a major exhibition at the Box, a new art gallery and museum opening at the end of the month. A new Antony Gormley sculpture was to be craned into place on Wednesday and other rescheduled events will run until next summer.

Away from the pomp, Plymouth people expressed sadness that the commemoration had been so affected by Covid. Karen Murphy, who works in the Mayflower 400 souvenir shop, said she was sad to see the streets so empty but, despite Covid, its T-shirts, hoodies, mugs and fridge magnets were selling steadily. “I think a lot are being sent to the US,” she said.

In the Harbourside fish and chip shop, owner Kelvin Horton said he didn’t think many people in Plymouth grasped the trickiness of the Mayflower story. He said: “I hope this sort of day will make people think about it.”

Karen Murphy and Bill Scoles work in the Mayflower 400 giftshop.
Karen Murphy and Bill Scoles work in the Mayflower 400 giftshop. Photograph: Jonny Weeks/The Guardian

Three thousand miles away in Massachusetts, Paula Peters, a member of the Wampanoag nation who sits on an advisory committee that has helped shape the UK commemorations, said that despite her involvement, she would not be marking 16 September.

“The Wampanoag have been marginalised for centuries, so the acknowledgment at this time is long overdue,” she said. “The Mayflower story is one that honestly cannot be told without the inclusion of the Wampanoag perspective.

“But I have no intention of marking the anniversary – 16 September has no significance to the Wampanoag. It is just another day here.”


    Rep. Boebert apologizes for anti-Muslim comments directed at Rep. Omar


    Rep. Boebert apologizes for anti-Muslim comments directed at Rep. Omar

    Featured image

    Rep. Lauren Boebert listens during a news conference outside the U.S. Capitol on Nov. 17. Photo: Stefani Reynolds/Bloomberg via Getty Images

    Rep. Lauren Boebert (R-Colo.) apologized Friday for suggesting in a video that emerged this week that Rep. Ilhan Omar (D-Minn.) was mistaken for a terrorist while riding in an elevator in the U.S. Capitol.

    Driving the news: Omar responded to the video when it first emerged, writing on Twitter: "Anti-Muslim bigotry isn’t funny & shouldn’t be normalized. Congress can’t be a place where hateful and dangerous Muslims tropes get no condemnation."

    • Omar on Friday also called for "appropriate action" from House Minority Leader Kevin McCarthy (R-Calif.) and House Speaker Nancy Pelosi (D-Calif.) to be taken against Boebert.
    • "Normalizing this bigotry not only endangers my life but the lives of all Muslims. Anti-Muslim bigotry has no place in Congress," Omar wrote on Twitter.
    • Boebert on Friday apologized for her remarks, which were made in front of a group of supporters talking about what she called a "jihad squad" moment at the Capitol.
    • "I apologize to anyone in the Muslim community I offended with my comment about Rep. Omar," Boebert wrote on Twitter. "I have reached out to her office to speak with her directly. There are plenty of policy differences to focus on without this unnecessary distraction."

    What they're saying: Democratic leadership in a statement on Friday condemned Boebert's remarks.

    • "Congresswoman Boebert’s repeated, ongoing and targeted Islamophobic comments and actions against another Member of Congress, Congresswoman Ilhan Omar, are both deeply offensive and concerning," the group said in a statement.
    • "We call on the Republican Leadership to address this priority with the Congresswoman and to finally take real action to confront racism."

    McCarthy, in a statement Friday afternoon, said: “I talked to Congresswoman Lauren Boebert today. She has apologized for what she said and has reached out to Congresswoman Omar to meet next week."

    • "I spoke with Leader Hoyer today to help facilitate that meeting so that Congress can get back to talking to each other and working on the challenges facing the American people," McCarthy said.

    The Congressional Black Caucus also condemned the comments made by Boebert in a statement on Friday, saying: "We believe this rhetoric perpetuates actions that could undoubtedly inspire more death threats to Representative Omar and her family. That is unacceptable."

    Catch up quick: The video that emerged this week showed Boebert speaking to supporters, saying that she was in an elevator with Omar when a Capitol police officer ran for the door.

    • "What's happening? I look to my left, and there she is: Ilhan Omar," Boebert said. "And I said, well, she doesn't have a backpack, we should be fine."

    Mayflower 400: how the pilgrims coped with separation


    Mayflower 400: how the pilgrims coped with separation

    Old letters fanned out with a ink nib pen on top.
    Writing letters allowed the puritan community spread across England, Holland and the US feel a lot smaller continue practices that were important to their worship. Scisetti Alfio/Shutterstock

    Those who emigrated on the Mayflower in 1620 seeking religious liberty might not have realised the challenges that lay ahead of them. Roaring summer heat and bitter winters were only part of their test. Economic instability, disease and troubling encounters with the native population meant that the early years of the Plymouth colony were tarnished by hardship.

    However, it was not only material and environmental adversity that faced the colonists or their friends and families back home. The distance stretching between those who stayed and those who sailed was felt painfully and persistently.

    As such, correspondence played a central role in the pilgrims’ lives. It sustained friendships and kinship over immense distances. Letters extended social habits of communal worship, sharing spiritual knowledge and advice, and collective prayer that had once been practised in person.

    Communal worship

    Many of the Mayflower pilgrims had left England long before they set sail for the New World. They had radical religious beliefs and did not agree with the way the Church of England was run.

    Do experts have something to add to public debate?

    Looking for religious freedom, they fled to Leiden, the Netherlands. There, many worshipped at the Pieterskerk with their pastor, John Robinson. This group of refugees stayed in Leiden for 12 years. However, Holland was not as tolerant of their religious practices as they liked, and they began to fear the spread of the Thirty Years War that was overwhelming much of Europe.

    In 1620, many of the group set sail again, this time for the New World. By then, they were a close community, and in 1625 those that had stayed behind expressed their grief that, “[they were] constrained to live disunited each from other, especially considering our affections each unto other”.

    Puritans were intensely sociable in their worship. They believed that they belonged to a society of God’s saints. These were radical Protestants.

    They had come together as minority groups in the face of criticism and ridicule from those around them. The name “puritan” was originally an insult, made by mocking neighbours poking fun at their intensely pious nature. With the sailing of the Mayflower, the separation of their close communities meant the disruption of the religious practices that defined them, particularly their emphasis on collective worship.

    The Bible was a vital text for puritans and they felt strongly that they should study it together as often as they did privately. They did so constantly searching to learn more of God’s intentions for them.

    In a practice called “gadding”, many puritans would travel to hear sermons given by ministers who believed the same things as themselves, since not everyone had access to a puritan preacher in their home parish or town. When unable to travel, they counselled each other. This happened in person where possible, but also in correspondence due to networks spread across Great Britain and the Netherlands.

    Getting word across oceans

    Puritan friendships were spiritual and social, and communion between friends provided emotional and material support. Their dispersal across England and the Netherlands made letter writing essential, even before emigration to the New World.

    But these distances proved little in comparison to the Atlantic Ocean. With the prospect of a long term or permanent separation, puritans relied on their letters with increased urgency. Writing to her brother in law John Winthrop in 1629, Priscilla Fones expressed her fear at his impending departure:

    … for though the bond of love still continues, the distance of the place will not let us be so useful one to another as now we are.

    Correspondence provided the Leiden pastor John Robinson with a space to reassert his ties with his former congregants. In 1621, he wrote that “neither the distance of place nor distinction of body, can at all either dissolve or weaken that bond” between them. He vowed to maintain their spiritual connection with prayer and passed on well wishes from the wives and children of the emigrants, and others of the congregation who had stayed behind in Leiden.

    Transatlantic correspondence came with many problems. Ships had to be available to carry these letters, while the journey was slow and the passage unreliable. Roger White, a citizen of Leiden, wrote to the pilgrims in 1625, lamenting that “I know not whether ever this will come to your hands, or miscarry, as other of my letters have done”.

    Exercising caution, in 1630 John Winthrop, a leading figure among the Puritan founders of New England, sent news to his wife across two letters and sent it on different ships. These fears were not misplaced. News came to Massachusetts in 1633 that some other letters recently received in England had been washed “white and clean with saltwater” after the ship carrying them was wrecked.

    Portrait of John Winthrop in a ruff.
    John Winthrop, a leading figure among the Puritan founders of New England. Author provided

    The Mayflower pilgrims and those that later settled in other parts of New England were supported by their letters. They relied on them for the endurance of their friendships, and the lifting of their spirits. Words set in ink provided emotional support; letters were kept, stored, read and reread to bring absent loved ones to heart and mind.

    Waiting aboard the Arbella at Southampton, on the eve of his departure for the new world, John Winthrop wrote to his wife. He told her that he often re-read her letters with “much delight”, although he found that he could not “read them without tears”. More than just words on a page, letters were an emotional and spiritual lifeline. Correspondence brought people together in familiar patterns of worship, despite their great distances.

    Monday, November 29, 2021

    Pilgrim fathers: harsh truths amid the Mayflower myths of nationhood

    Pilgrim fathers: harsh truths amid the Mayflower myths of nationhood

    This article is more than 1 year old

    As Plymouth marks 400 years since the colonists set sail, the high price paid by Native American tribes is now revealed in an exhibition

    A painting by Bernard Gribble of the Pilgrim fathers boarding the Mayflower in 1620 for their voyage to America.
    A painting by Bernard Gribble of the Pilgrim fathers boarding the Mayflower in 1620 for their voyage to America. Photograph: Print Collector/Getty Images

    For a ship that would sail into the pages of history, the Mayflower was not important enough to be registered in the port book of Plymouth in 1620. Pages from September of that year bear no trace of the vessel, because it was only only 102 passengers and not cargo, making it of no official interest.

    The port book is one of the many surprising objects at Mayflower 400: Legend & Legacy, the inaugural exhibition of the Box in Plymouth, Devon, which will open to the public later this month, and which is part of the city’s efforts to mark the 400th anniversary of the ship’s Atlantic crossing.

    “This wasn’t a huge historic voyage in 1620. If anything, it was an act of madness because they were going at the wrong time of year into an incredibly dangerous Atlantic,” said the exhibition’s curator, Jo Loosemore.

    The omission in the port book is one of many gaps surrounding the voyage of the Mayflower that the exhibition tries to fill. The general story is well known: the Mayflower took its 102 men, women, and children – the majority of whom were Puritan religious dissenters known as Separatists, but also called Pilgrims – from Plymouth to what they hoped would be the Hudson river. They endured a treacherous 66-day voyage and were blown off course, landing on the tip of what is now Massachusetts, before crossing the bay to set up a colony on land belonging to the Wampanoag, whose name means “people of the first light” and who had inhabited the area for some 12,000 years.

    They had an estimated population of at least 15,000 in the early 1600s, and lived in villages on the Massachusetts coast and inland. Their help enabled the English to survive, and also became the basis for the much-mythologised first Thanksgiving feast, still celebrated in the US as a national holiday, though not without controversy. The reality, as this exhibition shows, was far more complicated – and violent.

    Although the Pilgrims are often used as an origin myth for the US, the English were late arrivals to North America. Juan Ponce de León explored Florida as early as 1513, and the Spanish had a settlement in St Augustine by 1565, while French Huguenots tried and failed to establish a colony on the coast of what is now South Carolina in 1562.

    Some 35 years before the Mayflower, two ships set sail from Plymouth to explore the North Carolina coast, and the following year the colony of Roanoke was established, but by 1590 all the settlers had disappeared. Eventually, in 1607, the English had success with the colony of Jamestown, Virginia, which managed to survive. As well as these early settlers, Europeans came to trade – and often to kidnap and enslave Native Americans – well before the arrival of the Pilgrims.

    Part of the exhibition looks at these failed attempts at colonisation. “People living and working in Plymouth might be surprised about the importance that the city has played in that part of history,” said Nicola Moyle, head of heritage, art and film for the Box. “There were the Mayflower passengers, but more importantly the institutions that have roots in Plymouth that were playing a part in encouraging settlements taking place on the eastern part of the US.”

    This was also the case for the Separatists. Although the mythology presents them as fierce critics of the Church of England seeking religious freedom, they had already found that in the Dutch city of Leiden, where they lived for a decade before crossing the Atlantic. What drove them onwards was the lack of economic opportunity.

    “It’s just not the story we think it is,” said Loosemore. Economic factors fuelled the Separatists’ decision to obtain permission from the London Company of Virginia to establish a colony, and for funding from the Company of Merchant Adventurers.

    Wampanoag artist Ramona Peters with her ceramic cooking pot, on display at Mayflower 400: Legend & Legacy exhibition.
    Wampanoag artist Ramona Peters with her ceramic cooking pot, on display at Mayflower 400: Legend & Legacy exhibition. Photograph: The Box/PA

    But religious freedom and economic opportunity for the English would come at a heavy price for the Wampanoag. By the time the English arrived, the Wampanoag would have been familiar with Europeans, including the terrible diseases they brought. A few years before the Mayflower’s passengers landed, a plague wiped out an estimated 70% of their population. When the Pilgrims stepped ashore, the Wampanoag had been significantly weakened and were willing to make alliances with the English in order to keep their rivals, the Narragansett, at bay.

    Although there were periods of good relations between the English and Wampanoag, there were also violent conflicts, culminating in King Philip’s War of 1675, which ended with the head of Metacom, the Wampanoag leader, being put on a spike and the survivors sold into slavery. It was a far cry from the scenes of a harvest celebration.

    “These were people who came here for their religious freedom because they couldn’t worship as they pleased in their own country, and yet when they came to this country they did not seem to have that same tolerance for the people that they met here, despite all that the Wampanoag did to help them,” said Paula Peters, a member of the Mashpee Wampanoag Tribal Nation and of the advisory council to the exhibition. “You can’t have a colony without someone being colonised.”

    The Wampanoag objects included in the show – some of which have never been seen outside the US – give a sense of both how they lived before the English arrived and after. One key piece is a commissioned pot by Wampanoag artist Ramona Peters, also known as Nosapocket, that draws from the group’s tradition. There is also a national touring exhibition of a new Wampum belt made of shell beads that will stop at the Box later this year.

    Elsewhere in the exhibition is what is considered to be the first Bible printed in North America. Published in 1661, it is in the version of the Algonquian language that the Wampanoag spoke. It is known as the Eliot Indian Bible, named after chief evangelist John Eliot, who set up a series of “praying towns” to promote the conversion of the Native Americans to Christianity.

    Jo Loosemore, curator of the Mayflower 400 exhibition in Plymouth, with photographs of people who can claim to be descendants of the original passengers, and of the Native American Mashpee Wampanoag tribe.
    Jo Loosemore, curator of the Mayflower 400 exhibition in Plymouth, with photographs of people who can claim to be descendants of the original passengers, and of the Native American Mashpee Wampanoag tribe. Photograph: Alastair Grant/AP

    Yet the myth of Native American and English in Thanksgiving harmony remains, and these cheerful commemorations are the focus of the final part of the exhibition. There are display cases with Mayflower-related goods: plates and mugs, biscuit tins, stamps and tea towels. This mythology persists, despite the fact that the Pilgrims were not the first Europeans to arrive in North America, and their relationship with the Wampanoag was far from peaceful.

    To Loosemore, the key to understanding this larger story lies in the rediscovery of a manuscript describing the Pilgrims’ experiences in the Netherlands and new world. Of Plymouth Plantation was written by the colony’s leader, William Bradford, 20 years after his arrival, but the manuscript was lost until 1855, when it surfaced in the collection of the bishop of London. “Its rediscovery has a lot to answer for in the sense that it inspired this Victorian interest in the Mayflower,” said Loosemore.

    Around the same time, in the US, President Abraham Lincoln declared a Thanksgiving holiday in 1863 in an attempt at national unity while the civil war was under way. In the decades that followed, these strands merged together into a narrative, which was fostered by a New England elite that including many prominent US leaders who were Mayflower descendants, such as the second president, John Adams, whose letters are on display in the show.

    Jamestown, with its slavery, and St Augustine, with its Spanish Catholics, were ignored, and the national story became that of the hard-working, freedom-seeking Protestant “Pilgrim fathers”, aided by kind Native Americans. Now, says Peters, there is a chance for the public to learn a different story.

    “For me, it’s an opportunity to say, yes, we are still here, and what happened to us mattered.”