People have pointed out how Obama’s annual Thanksgiving Proclamation is a bland affair with very little mention of God.
However, reading Obama’s latest droning missive about Thanksgiving. Scratch the surface of whatever Obama says or writes and you see how he is steeped in Marxism.
BY THE PRESIDENT OF THE UNITED STATES OF AMERICA
On Thanksgiving Day, Americans everywhere gather with family and friends to recount the joys and blessings of the past year. This day is a time to take stock of the fortune we have known and the kindnesses we have shared, grateful for the God-given bounty that enriches our lives. As many pause to lend a hand to those in need, we are also reminded of the indelible spirit of compassion and mutual responsibility that has distinguished our Nation since its earliest days.
Many Thanksgivings have offered opportunities to celebrate community during times of hardship. When the Pilgrims at Plymouth Colony gave thanks for a bountiful harvest nearly four centuries ago, they enjoyed the fruits of their labor with the Wampanoag tribe — a people who had shared vital knowledge of the land in the difficult months before. When President George Washington marked our democracy’s first Thanksgiving, he prayed to our Creator for peace, union, and plenty through the trials that would surely come. And when our Nation was torn by bitterness and civil war, President Abraham Lincoln reminded us that we were, at heart, one Nation, sharing a bond as Americans that could bend but would not break. Those expressions of unity still echo today, whether in the contributions that generations of Native Americans have made to our country, the Union our forebears fought so hard to preserve, or the providence that draws our families together this season.
As we reflect on our proud heritage, let us also give thanks to those who honor it by giving back. This Thanksgiving, thousands of our men and women in uniform will sit down for a meal far from their loved ones and the comforts of home. We honor their service and sacrifice. We also show our appreciation to Americans who are serving in their communities, ensuring their neighbors have a hot meal and a place to stay. Their actions reflect our age-old belief that we are our brothers’ and sisters’ keepers, and they affirm once more that we are a people who draw our deepest strength not from might or wealth, but from our bonds to each other.
On Thanksgiving Day, individuals from all walks of life come together to celebrate this most American tradition, grateful for the blessings of family, community, and country. Let us spend this day by lifting up those we love, mindful of the grace bestowed upon us by God and by all who have made our lives richer with their presence.
NOW, THEREFORE, I, BARACK OBAMA, President of the United States of America, by virtue of the authority vested in me by the Constitution and the laws of the United States, do hereby proclaim Thursday, November 22, 2012, as a National Day of Thanksgiving. I encourage the people of the United States to join together — whether in our homes, places of worship, community centers, or any place of fellowship for friends and neighbors — and give thanks for all we have received in the past year, express appreciation to those whose lives enrich our own, and share our bounty with others.
IN WITNESS WHEREOF, I have hereunto set my hand this twentieth day of November, in the year of our Lord two thousand twelve, and of the Independence of the United States of America the two hundred and thirty-seventh.
Compare Obama’s Thanksgiving rhetoric with this gem of an excerpt of Karl Marx Das Kapital (Chapter 14- Division of Labour and Manufacture):
Those small and extremely ancient Indian communities, some of which have continued down to this day, are based on possession in common of the land, on the blending of agriculture and handicrafts, and on an unalterable division of labour, which serves, whenever a new community is started, as a plan and scheme ready cut and dried. Occupying areas of from 100 up to several thousand acres, each forms a compact whole producing all it requires. The chief part of the products is destined for direct use by the community itself, and does not take the form of a commodity.
Hence, production here is independent of that division of labour brought about, in Indian society as a whole, by means of the exchange of commodities. It is the surplus alone that becomes a commodity, and a portion of even that, not until it has reached the hands of the State, into whose hands from time immemorial a certain quantity of these products has found its way in the shape of rent in kind. The constitution of these communities varies in different parts of India. In those of the simplest form, the land is tilled in common, and the produce divided among the members. At the same time, spinning and weaving are carried on in each family as subsidiary industries. Side by side with the masses thus occupied with one and the same work, we find the “chief inhabitant,” who is judge, police, and tax-gatherer in one; the book-keeper, who keeps the accounts of the tillage and registers everything relating thereto; another official, who prosecutes criminals, protects strangers travelling through and escorts them to the next village; the boundary man, who guards the boundaries against neighbouring communities; the water-overseer, who distributes the water from the common tanks for irrigation; the Brahmin, who conducts the religious services; the schoolmaster, who on the sand teaches the children reading and writing; the calendar-Brahmin, or astrologer, who makes known the lucky or unlucky days for seed-time and harvest, and for every other kind of agricultural work; a smith and a carpenter, who make and repair all the agricultural implements; the potter, who makes all the pottery of the village; the barber, the washerman, who washes clothes, the silversmith, here and there the poet, who in some communities replaces the silversmith, in others the schoolmaster. This dozen of individuals is maintained at the expense of the whole community.
If the population increases, a new community is founded, on the pattern of the old one, on unoccupied land. The whole mechanism discloses a systematic division of labour; but a division like that in manufactures is impossible, since the smith and the carpenter, &c., find an unchanging market, and at the most there occur, according to the sizes of the villages, two or three of each, instead of one.  The law that regulates the division of labour in the community acts with the irresistible authority of a law of Nature, at the same time that each individual artificer, the smith, the carpenter, and so on, conducts in his workshop all the operations of his handicraft in the traditional way, but independently, and without recognising any authority over him.
Not only was Marx long-winded, but he certainly believed in the community. Much like our Community Organizer in Chief.