Survival lessons from Squanto and the Pilgrims

November 20, 2018

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My Patriot Supply

As we near the end of November, the excitement and preparations for Thanksgiving are kicking into high gear. Who doesn't enjoy sitting down around the table with loved ones and indulging in turkey, stuffing, gravy and green beans? It's the perfect time to express gratitude, engage in culinary traditions, and share new memories with family and friends alike.

However, beyond gratitude and familial bonding, there's a lot more to be learned from the history behind Thanksgiving. You may be thinking, "I already learned about the Pilgrims, Mayflower and Native Americans in elementary school—why should I revisit this particular lesson in history?"

If you understand the importance of preparedness, the story of Thanksgiving is a great example of what to do (and not do) when it comes to survival lessons in tough conditions. Consider for a moment that most of the Pilgrims, the first settlers of Plymouth Colony in Massachusetts, were city folk. They showed up in the New World extremely unprepared for what was to come. In fact, due to a brutal winter, disease and a rough crossing of the Atlantic, only half of the Mayflower's102 passengers survived the first winter in the United States.

Squanto, a member of a local indigenous Wampanoag confederation, had previously been kidnapped by an English sea captain and sold into slavery before escaping to London and returning to his homeland on an exploratory expedition. Because he spoke English, he was a key ally for the Pilgrims. If it hadn't been for Native Americans like Squanto imparting lessons for survival in their new land, the Plymouth Rock Pilgrims wouldn't have survived and flourished in the way they did.

As Dick Ropp, the chairman of the French Creek Living History Association puts it, "It's well documented that the first Europeans who settled in the New World could not have made it through the first few winters without the assistance and knowledge of American Indians."

Let's take it back to 1621 and cover four key survival lessons that the Native Americans taught the Pilgrims regarding how to prepare for the winter season, colder temperatures, etc.

#1 Exchanging Resources

An "every man for himself" mindset didn't do Pilgrims much good in those days. Arriving unprepared for the cold winter meant they lacked the resources and knowledge for survival—and the consequences were fatal.

One of the things that Squanto did for the Pilgrims was arrange meetings and broker alliances with surrounding Native American tribes. This allowed the Pilgrims to engage in a trading system with the local tribes, exchanging European-manufactured goods such as guns, metal cooking utensils, and cloth for food and other necessary supplies.

This barter and trade system was beneficial for both sides. The Wampanoags were looking to build up their strength against rival tribes such as the Pequot and Narragansett—and needed the weapons and resources to do so.

#2 Using Multipurpose Items

In addition to sharing resources, the Pilgrims learned to be resourceful and find various uses for the same item. As the story goes, the Pilgrims were originally going to take two boats over to America. But, due to an issue with one of the boats, they had to quickly retrofit the Mayflower for passengers. Unfortunately, this meant they were forced to leave a lot of their cargo and supplies behind.

Because they were limited on supplies upon arrival to America, they were forced to be inventive. For example, they used a printing press to undergird a beam in the Mayflower, when rough seas caused it to crack. And because there weren't initially enough homes built on the land to house everyone through the winter, some families lived aboard the Mayflower while preparing additional houses on the shore.

Their houses on the shore were constructed from whatever resources could be found—for example, the wood from trees in surrounding forests.

#3 Planting Life-Sustaining Crops

Many Pilgrims perished during their first winter due to poor nutrition and lack of knowledge of how to grow their own food. The local Native American tribes that had lived in the area for over 10,000 years, such as the Wampanoag and Pokanokets, understood the native crops and knew how to cultivate and harvest them. Once a connection was established with these tribes, the Pilgrims were able to gain important survival lessons when it came to growing crops in the local area. Life-sustaining crops such as corn were commonplace and kept people healthy and strong during the winter months. It's no wonder cornbread has become a staple Thanksgiving feast food!

Pilgrim house-gardens likely included crops such as onions, leeks, sorrel, yarrow, lettuce, carrots, radishes, currants, liverwort, watercress and others. Additionally, the Pilgrims learned how to extract sap from maple trees and gather ground nuts, acorns, walnuts, chestnuts, squashes, beans, fruits and berries.

The Native Americans also taught them what not to eat—such as which plants were poisonous and couldn't be ingested. The Pilgrims probably wished they had some Wild Edible Playing Cards available back then!

Understanding how to plant and harvest your own life-sustaining crops, whether they be in your garden, on your roof (maybe an Urban Garden), or in your house, is a worthwhile survival lesson to begin practicing now.

#4 Hunting and Fishing

Aside from growing produce, the Pilgrims also learned where and how to fish and hunt from the local Native American tribes. Understanding trapping techniques and animal movement patterns is key in knowing how to hunt successfully—and the Native Americans had been doing this for centuries.

According to an account recorded by Pilgrim Edward Winslow, people hunted deer, fowl and wild turkeys—which they stored and served at the first Thanksgiving feast.

They also learned to catch fish such as cod and bass and other seafood such as clams, mussels, lobster and eel. These foods provided important nutrients and nourishment needed to get the Pilgrims through the harsh winter conditions.

Thanks to the lessons in survival from the Native Americans, the Pilgrims of Plymouth Rock went on to defeat the odds and establish the second successful English colony in the Americas.

Even though you may not be a pilgrim setting out to create a colony, there are certain situations in life that call for the application of these key survival lessons. Taking the time to learn them now will mean the difference between struggling and coasting through difficult times.

Happy Thanksgiving!

This article originally appeared on MyPatriotSupply.com.

What our response to Israel reveals about us

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I have been honored to receive the Defender of Israel Award from Prime Minister Netanyahu.

The Jerusalem Post recently named me one of the strongest Christian voices in support of Israel.

And yet, my support is not blind loyalty. It’s not a rubber stamp for any government or policy. I support Israel because I believe it is my duty — first as a Christian, but even if I weren’t a believer, I would still support her as a man of reason, morality, and common sense.

Because faith isn’t required to understand this: Israel’s existence is not just about one nation’s survival — it is about the survival of Western civilization itself.

It is a lone beacon of shared values in the Middle East. It is a bulwark standing against radical Islam — the same evil that seeks to dismantle our own nation from within.

And my support is not rooted in politics. It is rooted in something simpler and older than politics: a people’s moral and historical right to their homeland, and their right to live in peace.

Israel has that right — and the right to defend herself against those who openly, repeatedly vow her destruction.

Let’s make it personal: if someone told me again and again that they wanted to kill me and my entire family — and then acted on that threat — would I not defend myself? Wouldn’t you? If Hamas were Canada, and we were Israel, and they did to us what Hamas has done to them, there wouldn’t be a single building left standing north of our border. That’s not a question of morality.

That’s just the truth. All people — every people — have a God-given right to protect themselves. And Israel is doing exactly that.

My support for Israel’s right to finish the fight against Hamas comes after eighty years of rejected peace offers and failed two-state solutions. Hamas has never hidden its mission — the eradication of Israel. That’s not a political disagreement.

That’s not a land dispute. That is an annihilationist ideology. And while I do not believe this is America’s war to fight, I do believe — with every fiber of my being — that it is Israel’s right, and moral duty, to defend her people.

Criticism of military tactics is fair. That’s not antisemitism. But denying Israel’s right to exist, or excusing — even celebrating — the barbarity of Hamas? That’s something far darker.

We saw it on October 7th — the face of evil itself. Women and children slaughtered. Babies burned alive. Innocent people raped and dragged through the streets. And now, to see our own fellow citizens march in defense of that evil… that is nothing short of a moral collapse.

If the chants in our streets were, “Hamas, return the hostages — Israel, stop the bombing,” we could have a conversation.

But that’s not what we hear.

What we hear is open sympathy for genocidal hatred. And that is a chasm — not just from decency, but from humanity itself. And here lies the danger: that same hatred is taking root here — in Dearborn, in London, in Paris — not as horror, but as heroism. If we are not vigilant, the enemy Israel faces today will be the enemy the free world faces tomorrow.

This isn’t about politics. It’s about truth. It’s about the courage to call evil by its name and to say “Never again” — and mean it.

And you don’t have to open a Bible to understand this. But if you do — if you are a believer — then this issue cuts even deeper. Because the question becomes: what did God promise, and does He keep His word?

He told Abraham, “I will bless those who bless you, and curse those who curse you.” He promised to make Abraham the father of many nations and to give him “the whole land of Canaan.” And though Abraham had other sons, God reaffirmed that promise through Isaac. And then again through Isaac’s son, Jacob — Israel — saying: “The land I gave to Abraham and Isaac I give to you and to your descendants after you.”

That’s an everlasting promise.

And from those descendants came a child — born in Bethlehem — who claimed to be the Savior of the world. Jesus never rejected His title as “son of David,” the great King of Israel.

He said plainly that He came “for the lost sheep of the house of Israel.” And when He returns, Scripture says He will return as “the Lion of the tribe of Judah.” And where do you think He will go? Back to His homeland — Israel.

Tamir Kalifa / Stringer | Getty Images

And what will He find when He gets there? His brothers — or his brothers’ enemies? Will the roads where He once walked be preserved? Or will they lie in rubble, as Gaza does today? If what He finds looks like the aftermath of October 7th, then tell me — what will be my defense as a Christian?

Some Christians argue that God’s promises to Israel have been transferred exclusively to the Church. I don’t believe that. But even if you do, then ask yourself this: if we’ve inherited the promises, do we not also inherit the land? Can we claim the birthright and then, like Esau, treat it as worthless when the world tries to steal it?

So, when terrorists come to slaughter Israelis simply for living in the land promised to Abraham, will we stand by? Or will we step forward — into the line of fire — and say,

“Take me instead”?

Because this is not just about Israel’s right to exist.

It’s about whether we still know the difference between good and evil.

It’s about whether we still have the courage to stand where God stands.

And if we cannot — if we will not — then maybe the question isn’t whether Israel will survive. Maybe the question is whether we will.

When did Americans start cheering for chaos?

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Every time we look away from lawlessness, we tell the next mob it can go a little further.

Chicago, Portland, and other American cities are showing us what happens when the rule of law breaks down. These cities have become openly lawless — and that’s not hyperbole.

When a governor declares she doesn’t believe federal agents about a credible threat to their lives, when Chicago orders its police not to assist federal officers, and when cartels print wanted posters offering bounties for the deaths of U.S. immigration agents, you’re looking at a country flirting with anarchy.

Two dangers face us now: the intimidation of federal officers and the normalization of soldiers as street police. Accept either, and we lose the republic.

This isn’t a matter of partisan politics. The struggle we’re watching now is not between Democrats and Republicans. It’s between good and evil, right and wrong, self‑government and chaos.

Moral erosion

For generations, Americans have inherited a republic based on law, liberty, and moral responsibility. That legacy is now under assault by extremists who openly seek to collapse the system and replace it with something darker.

Antifa, well‑financed by the left, isn’t an isolated fringe any more than Occupy Wall Street was. As with Occupy, big money and global interests are quietly aligned with “anti‑establishment” radicals. The goal is disruption, not reform.

And they’ve learned how to condition us. Twenty‑five years ago, few Americans would have supported drag shows in elementary schools, biological males in women’s sports, forced vaccinations, or government partnerships with mega‑corporations to decide which businesses live or die. Few would have tolerated cartels threatening federal agents or tolerated mobs doxxing political opponents. Yet today, many shrug — or cheer.

How did we get here? What evidence convinced so many people to reverse themselves on fundamental questions of morality, liberty, and law? Those long laboring to disrupt our republic have sought to condition people to believe that the ends justify the means.

Promoting “tolerance” justifies women losing to biological men in sports. “Compassion” justifies harboring illegal immigrants, even violent criminals. Whatever deluded ideals Antifa espouses is supposed to somehow justify targeting federal agents and overturning the rule of law. Our culture has been conditioned for this moment.

The buck stops with us

That’s why the debate over using troops to restore order in American cities matters so much. I’ve never supported soldiers executing civilian law, and I still don’t. But we need to speak honestly about what the Constitution allows and why. The Posse Comitatus Act sharply limits the use of the military for domestic policing. The Insurrection Act, however, exists for rare emergencies — when federal law truly can’t be enforced by ordinary means and when mobs, cartels, or coordinated violence block the courts.

Even then, the Constitution demands limits: a public proclamation ordering offenders to disperse, transparency about the mission, a narrow scope, temporary duration, and judicial oversight.

Soldiers fight wars. Cops enforce laws. We blur that line at our peril.

But we also cannot allow intimidation of federal officers or tolerate local officials who openly obstruct federal enforcement. Both extremes — lawlessness on one side and militarization on the other — endanger the republic.

The only way out is the Constitution itself. Protect civil liberty. Enforce the rule of law. Demand transparency. Reject the temptation to justify any tactic because “our side” is winning. We’ve already seen how fear after 9/11 led to the Patriot Act and years of surveillance.

KAMIL KRZACZYNSKI / Contributor | Getty Images

Two dangers face us now: the intimidation of federal officers and the normalization of soldiers as street police. Accept either, and we lose the republic. The left cannot be allowed to shut down enforcement, and the right cannot be allowed to abandon constitutional restraint.

The real threat to the republic isn’t just the mobs or the cartels. It’s us — citizens who stop caring about truth and constitutional limits. Anything can be justified when fear takes over. Everything collapses when enough people decide “the ends justify the means.”

We must choose differently. Uphold the rule of law. Guard civil liberties. And remember that the only way to preserve a government of, by, and for the people is to act like the people still want it.

This article originally appeared on TheBlaze.com.

Stand with Voddie Baucham’s family in this time of loss

In the quiet aftermath of a profound loss, the Christian community mourns the unexpected passing of Dr. Voddie Baucham, a towering figure in evangelical circles. Known for his defense of biblical truth, Baucham, a pastor, author, and theologian, left a legacy on family, faith, and opposing "woke" ideologies in the church. His book Fault Lines challenged believers to prioritize Scripture over cultural trends. Glenn had Voddie on the show several times, where they discussed progressive influences in Christianity, debunked myths of “Christian nationalism,” and urged hope amid hostility.

The shock of Baucham's death has deeply affected his family. Grieving, they remain hopeful in Christ, with his wife, Bridget, now facing the task of resettling in the US without him. Their planned move from Lusaka, Zambia, was disrupted when their home sale fell through last December, resulting in temporary Airbnb accommodations, but they have since secured a new home in Cape Coral that requires renovations. To ensure Voddie's family is taken care of, a fundraiser is being held to raise $2 million, which will be invested for ongoing support, allowing Bridget to focus on her family.

We invite readers to contribute prayerfully. If you feel called to support the Bauchams in this time of need, you can click here to donate.

We grieve and pray with hope for the Bauchams.

May Voddie's example inspire us.

Overcoming loneliness: Connecting in a disconnected world

Loneliness isn’t just being alone — it’s feeling unseen, unheard, and unimportant, even amid crowds and constant digital chatter.

Loneliness has become an epidemic in America. Millions of people, even when surrounded by others, feel invisible. In tragic irony, we live in an age of unparalleled connectivity, yet too many sit in silence, unseen and unheard.

I’ve been experiencing this firsthand. My children have grown up and moved out. The house that once overflowed with life now echoes with quiet. Moments that once held laughter now hold silence. And in that silence, the mind can play cruel games. It whispers, “You’re forgotten. Your story doesn’t matter.”

We are unique in our gifts, but not in our humanity. Recognizing this shared struggle is how we overcome loneliness.

It’s a lie.

I’ve seen it in others. I remember sitting at Rockefeller Center one winter, watching a woman lace up her ice skates. Her clothing was worn, her bag battered. Yet on the ice, she transformed — elegant, alive, radiant.

Minutes later, she returned to her shoes, merged into the crowd, unnoticed. I’ve thought of her often. She was not alone in her experience. Millions of Americans live unseen, performing acts of quiet heroism every day.

Shared pain makes us human

Loneliness convinces us to retreat, to stay silent, to stop reaching out to others. But connection is essential. Even small gestures — a word of encouragement, a listening ear, a shared meal — are radical acts against isolation.

I’ve learned this personally. Years ago, a caller called me “Mr. Perfect.” I could have deflected, but I chose honesty. I spoke of my alcoholism, my failed marriage, my brokenness. I expected judgment. Instead, I found resonance. People whispered back, “I’m going through the same thing. Thank you for saying it.”

Our pain is universal. Everyone struggles with self-doubt and fear. Everyone feels, at times, like a fraud. We are unique in our gifts, but not in our humanity. Recognizing this shared struggle is how we overcome loneliness.

We were made for connection. We were built for community — for conversation, for touch, for shared purpose. Every time we reach out, every act of courage and compassion punches a hole in the wall of isolation.

You’re not alone

If you’re feeling alone, know this: You are not invisible. You are seen. You matter. And if you’re not struggling, someone you know is. It’s your responsibility to reach out.

Loneliness is not proof of brokenness. It is proof of humanity. It is a call to engage, to bear witness, to connect. The world is different because of the people who choose to act. It is brighter when we refuse to be isolated.

We cannot let silence win. We cannot allow loneliness to dictate our lives. Speak. Reach out. Connect. Share your gifts. By doing so, we remind one another: We are all alike, and yet each of us matters profoundly.

In this moment, in this country, in this world, what we do matters. Loneliness is real, but so is hope. And hope begins with connection.