Careful readers of Peter King's Monday Morning Quarterback blog might have noticed an unusual trick of writing in the post that went up on September 5: King wrote 2,400 words of text about the Washington Redskinswithout actually using the word "Redskins." He simply replaced the team name with "Washington."
Ian Campeau is right: No one in good conscience would put up with a name like the Blackskins, Yellowskins or for that matter, Darkies, Hymies or Kikes for a football or any other sports team. So why do people tolerate, and even defend the name Redskins for a football team in our city? Why does Campeau have to take his case to the Ontario Human Rights Commission before he gets someone to act?
“It is defined in the dictionary as offensive. I hope most people in Ottawa would agree that using a term defined as offensive for a youth football team is not appropriate,” he says
Full Story At: http://www.ottawacitizen.com/life/Redskins+racist/8869222/story.html
MADISON, Wis. — A southeastern Wisconsin school district has formally refused to change its American Indian nickname, openly defying state education officials' order to dump it.
The Mukwonago Area School District's sports teams are known as the "Indians." The district also uses a logo depicting an American Indian man wearing a feather headdress. The state Department of Public Instruction contends the nickname and logo promote discrimination and have ordered the district to remove it by this fall.
The district's attorney, Samuel C. Hall, said the board voted 8-1 Monday night to adopt a resolution stating the district would take no action to change the name. The resolution notes that the district has used the nickname for more than 100 years and has taken "special care" to treat American Indians with dignity, including teaching incoming freshmen about the area's American Indian history.
"The use of the 'Indians' nickname and associated logo have been and continue to be a source of pride related to the local history of the Mukwonago area," the resolution said. "Further, the District believes that decisions regarding the use of nicknames and logos are best left to local elected officials who better understand local history."
Full story at:
http://www.startribune.com/politics/national/216591561.html
Not for Sport
Barbara Munson
http://www.tolerance.org/magazine/number-15-spring-1999/not-sport
In April 1991 when my daughter Christine wrote a letter to her principal about her high school's "Indian" mascot and logo, I did not realize that the issue would lead our family to activism on the state and national level. Whether the problem surfaces in New York state; Los Angeles County; Tacoma, Wash.; or Medford, Wis., I have found that it is framed by the same questions and themes.
As long as "Indian" team names, mascots and logos remain a part of school athletic programs, both Native and non-Native children are being taught to tolerate and perpetuate stereotyping and racism. I would like to point out some common misunderstandings on this issue and suggest constructive ways to address them.
"We have always been proud of our 'Indians.'" Most communities are proud of their high school athletic teams, yet school traditions involving Native American imagery typically reflect little pride in or knowledge of Native cultures. These traditions have taken the trappings of Native cultures onto the athletic field where young people have played at being "Indian." Over time, and with practice, generations of children in these schools have come to believe that their "Indian" identity is more than pretending.
"We are honoring Indians; you should feel honored." Native people are saying that they don't feel honored by this symbolism. We experience it as no less than a mockery of our cultures. We see objects sacred to us -- such as the drum, eagle feathers, face painting and traditional dress -- being used not in sacred ceremony, or in any cultural setting, but in another culture's game.
Among the many ways Indian people express honor are: by giving an eagle feather, which also carries great responsibility; by singing an honor song at a powwow or other ceremony; by showing deference toward elders, asking them to share knowledge and experience with us or to lead us in prayer; by avoiding actions that would stifle the healthy development of our children.
While Indian nations have the right to depict themselves any way they choose, many tribal schools are examining their own uses of Indian logos and making changes. Native American educators, parents and students are realizing that, while they may treat a depiction of an Indian person with great respect, such respect is not necessarily going to be accorded to their logo in the mainstream society.
"Why is an attractive depiction of an Indian warrior just as offensive as an ugly caricature?" Both depictions uphold stereotypes. Both firmly place Indian people in the past, separate from our contemporary cultural experience. It is difficult, at best, to be heard in the present when someone is always suggesting that your real culture only exists in museums. The logos keep us marginalized and are a barrier to our contributing here and now.
Depictions of mighty warriors of the past emphasize a tragic part of our history; focusing on wartime survival, they ignore the strength and beauty of our cultures during times of peace. Many Indian cultures view life as a spiritual journey filled with lessons to be learned from every experience and from every living being. Many cultures put high value on peace, right action and sharing.
"We never intended the logo to cause harm." That no harm was intended when the logos were adopted may be true. It is also true that we Indian people are saying that the logos are harmful to our cultures, and especially to our children, in the present. When someone says you are hurting them by your action, then the harm becomes intentional if you persist.
"Aren't you proud of your warriors?" Yes, we are proud of the warriors who fought to protect our cultures from forced removal and systematic genocide and to preserve our lands from the greed of others. We are proud, and we don't want them demeaned by being "honored" in a sports activity on a playing field.
Indian men are not limited to the role of warrior; in many of our cultures a good man is learned, gentle, patient, wise and deeply spiritual. In present time as in the past, our men are also sons and brothers, husbands, uncles, fathers and grandfathers. Contemporary Indian men work in a broad spectrum of occupations, wear contemporary clothes, and live and love just as men from other cultural backgrounds do.
The depictions of Indian "braves," "warriors" and "chiefs" also ignore the roles of women and children. Many Indian Nations are both matrilineal and child-centered. Indian cultures identify women with the Creator, because of their ability to bear children, and with the Earth, which is Mother to us all. In most Indian cultures the highest value is given to children -- they are closest to the Creator and they embody the future.
"This logo issue is just about political correctness." Using the term "political correctness" to describe the attempts of concerned Native American parents, educators and leaders to remove stereotypes from the public schools trivializes a survival issue. Systematic genocide over four centuries has decimated more than 95 percent of the indigenous population of the Americas. Today, the average life expectancy of Native American males is 45 years. The teen suicide rate among Native people is several times higher than the national average. Stereotypes, ignorance, silent inaction and even naive innocence damage and destroy individual lives and whole cultures. Racism kills.
"What if we drop derogatory comments and clip art and adopt pieces of 'real' Indian culture, like powwows and sacred songs?" Though well-intended, these solutions are culturally naive and would exchange one pseudo-culture for another. Powwows are religious as well as social gatherings that give Native American people the opportunity to express our various cultures and strengthen our sense of Native community. To parody such ceremonial gatherings for the purpose of cheering on the team at homecoming would compound the current offensiveness. Similarly, bringing Native religions onto the secular playing field through songs of tribute to the "Great Spirit" or Mother Earth would only heighten the mockery of Native religions that we now see in the use of drums and feathers.
"We are helping you preserve your culture." The responsibility for the continuance of our cultures falls to Native people. We accomplish this by surviving, living and thriving; and, in so doing, we pass on to our children our stories, traditions, religions, values, arts and languages. We sometimes do this important work with people from other cultural backgrounds, but they do not and cannot continue our cultures for us. Our ancestors did this work for us, and we continue to carry the culture for the generations to come. Our cultures are living cultures -- they are passed on, not "preserved."
"Why don't community members understand the need to change; isn't it a simple matter of respect?" On one level, yes. But in some communities, people have bought into local myths and folklore presented as accurate historical facts. Sometimes these myths are created or preserved by local industry. Also, over the years, athletic and school traditions grow up around the logos. These athletic traditions can be hard to change when much of a community's ceremonial and ritual life, as well as its pride, becomes tied to high school athletic activities.
Finally, many people find it difficult to grasp a different cultural perspective. Not being from an Indian culture, they find it hard to understand that things that are not offensive to themselves might be offensive or even harmful to someone who is from a Native culture. Respecting a culture different from the one you were raised in requires some effort -- interaction, listening, observing and a willingness to learn.
We appreciate the courage, support and, sometimes, the sacrifice of all who stand with us by speaking out against the continued use of "Indian" logos. When you advocate for the removal of these logos, you are strengthening the spirit of tolerance and justice in your community; you are modeling for all our children thoughtfulness, courage and respect for self and others.
Eliminating the Stanford Indian Mascot
Dr. Dean Chavers
March 07, 2013
I got my notice of admission to graduate school at Stanford University in March 1970. I was so happy about it that I took the letter to the Native American Studies Department at Berkeley to show it around. Two of the funny guys there, Russell Walden and Bill Schaaf, started teasing me. They said, “So you’re going to be a Stanford Indian, ha ha.”
Read more athttp://indiancountrytodaymedianetwork.com/2013/03/07/eliminating-stanford-indian-mascot-147857
Chumash leaders are asking a North County semi-pro baseball team to change its logo, which it says is demeaning to Native Americans.
The mascot for the North County Indians is a grinning, bright-red, Native American caricature that is based on the Cleveland Indians mascot, Chief Wahoo.
That mascot also has drawn criticism over the years, as have various similar logos from professional sports to Little League. The best-known pro sports teams that still have such logos are the Indians, Atlanta Braves, and Washington Redskins. All remain controversial.
Although the discussion has raged nationally for decades, it is new in San Luis Obispo County and was triggered by the North County Indians’ move from Santa Maria to Templeton.
The Indians played their first summer in Templeton last year but had been active in Santa Maria for more than 40 years.
The symbol is “degrading, immoral, racist, (and) disrespectful,” according to Fred Collins, tribal administrator of the Northern Chumash Tribal Council.
The Indians’ Facebook page has received similar comments, calling for a change in its “disrespectful” and “offensive” mascot.
Collins said his council will ask local political leaders to disallow the use of publicly owned facilities to the team.
The owner of the Indians, Kevin Haughian, did not return repeated requests for comment. But the field manager, Dan Marple, said he was caught off-guard by the accusation.
Marple said the Indians are the oldest semi-pro baseball franchise in the state, and, to his knowledge, nobody has complained before. He said he didn’t see the logo as a problem and does not consider it offensive. He noted that such teams as college football’s Florida Seminoles use similar names and mascots.
But Collins said the imagery is not used as much as it once was and that he would like to see it disappear altogether.
He acknowledged that many people accuse Native Americans of being overly sensitive or politically correct over the imagery. What adherents of those points of view need to do, he said, is “look at it from a Native American perspective.”
“You could say, ‘Lighten up. It’s not that big of a deal.’ But it is,” he said.
“We look at the imagery as a race of people,” Collins said, adding that you won’t see Buddha or Mahatma Gandhi as mascots on some team’s hat.
“It’s really an educational process,” he said of his attempts to have the logo changed. “Times have changed.”
Collins also stressed that he supports the team. The council merely wants it to change symbols.
Collins added that the council is not just concerned about baseball team logos. It also wants to go after so-called “cigar store Indians” — wooden sculptures of Native American chiefs selling cigars that he said are sprinkled throughout the county.
Collins hopes the day will come when his grandchildren won’t have to look at those effigies.
“Our chiefs are sacred to us,” he said. “You don’t see Jesus selling cigars.”
http://www.sltrib.com/sltrib/sports/55810828-77/utes-feather-tribe-drum.html.csp
(Kim Raff | The Salt Lake Tribune) Bode Kamai, 13, performs with other drummers during a Round Dance, organized by members of the Ute Indian Tribe, at Uinta River High School in Fort Duchesne on February 9, 2013.
Is it time for Utah’s drum and feather logo to go?
‘Moral obligation’ » Some in Ute tribe say U. profits from them, doesn’t give back enough. Sacred symbols » Some in other tribes say it’s not up to Utes if drum, feather are OK to use.
By Lya Wodraska | The Salt Lake Tribune
First Published Feb 17 2013 01:01 am • Updated 1 minute ago
It isn’t seeing her tribe’s name or sacred symbols on underwear that hurts Monique Thacker the most. It isn’t the occasional images of Utah Ute fans in headdresses partying in makeshift tepees that grate on Cameron Cuch.
It isn’t even the beating of drums, the Utes’ sacred symbol of Mother Earth, during University of Utah sporting events that stings tribal Utes.
Photos
Related Stories
- Ute leader: Regard drum and feather as you would a holy book or a crossPublished February 17, 2013
- Who are the Utes?Published February 17, 2013
- A Look Back: Never before published photos of life on the Ute Reservation in early 1900sPublished February 15, 2013
- McEntee: U. needs to offer more aid to real Utes and other tribal membersPublished February 18, 2013
At a glance
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Use of Native American names and imagery at the U. of U.
1950s » Utah, which used “Utes” and “Redskins” interchangeably from its earliest days, also starts using a boy named “Hoyo” as its mascot.
1972 » The dual team name is dropped in favor of the “Utes.”
1975 » Utah begins using the drum-and-feather logo
1980s-90s » The Utes adopt the “Crimson Warrior” as a mascot. The horseman rode onto the field before football games and speared a hay bale.
1996 » The Utes adopt a red-tailed hawk as the new mascot.
2005 » The NCAA subjects Utah and 17 other schools to restrictions for using Native names, mascots or images. The Utes win an appeal after the Utes agree to the school’s continued use of images.
November 2008 » U. Athletic Director Chris Hill acknowledges the school has started to phase out use of the drum-and-feather logo on all items deemed as permanent. The school also starts referring to the “drum and feather” as the “circle and feather.”
December 2008 » Fourteen students protest on the U. campus with shouts of “we want scholarships” and “pay the bill, Chris Hill.” Dissatisfaction with the university’s decision to give up $2.1 million in federal grants for teacher training for American Indian students sparks the protest. The U. said it didn’t have $1.5 million in matching funds for 10 students as required. Instead, it hired a director of American Indian teacher education.
2012 » The U. announces on Jan. 5 it will retain the Utes name and the circle-and-feather logo. The decision follows discussion with students, administrators and tribal representatives.“We have to be careful and sensitive,” Hill said, “to both the American Indian tribes and our fans.”
Redskins Name Change Discussion Necessary, Says D.C. Mayor Vincent Gray
The Huffington Post | By Meredith Bennett-Smith Posted: 01/09/2013 8:05 pm EST
If the Washington Redskins ever want to return to the city of D.C., the team will need to seriously consider changing its name.
That was the message sent by D.C. Mayor Vincent Gray, following a press conference Wednesday. Gray said that the team, which lost to the Seattle Seahawks in the NFC wild-card game Sunday, must consider a name change if it is serious about moving from FedEx Field in Landover, Md., to a stadium inside D.C. proper, according to Yahoo! Sports.
“I think that if they get serious with the team coming back to Washington, there’s no doubt there’s going to have to be a discussion about that,” Gray said, according to the Washington Post. "I think it has become a lightning rod, and I would be love to be able to sit down with the team … and see if a change should be made. There’s a precedent for this, and I think there needs to be a dispassionate discussion about this, and do the right thing.”
Full story at:http://bit.ly/MascotNameChange
http://bit.ly/MascotSymposium
Racism has troubled the world for generations and lamentably, it is alive today.
Racist stereotypes can be evident in sports and this is a shame since from the Olympic Games in old Greek times, sports have had the objective of joint people in a peaceful atmosphere so they can compete with honor. Remember that in old Greek times, wars stopped to celebrate the Olympic Games.
However, sports have still racist commentaries and troubles because is an activity that many people have in common and because emotions peaked and sometimes people expressed without any contention.
Media coverage doesn’t help to improve racist stereotypes. It focuses on negative and uncivil acts (‘during the match, the public insulted…’). And if you open your local sports page, you will find your daily dose of scores and stats, that’s truth, but somewhere else in there you will find also a gossip about something an athlete did wrong or about his/her private life (‘he has seen drunk in that pub and…’).
If you want to explore the mythology and psychology of sports stereotypes, you can attend to National Museum of the American Indian (Rasmuson Theater, First Level. 4th Street and Independence Avenue SW. Washington, DC) to a special program/symposium on November 1, 2012, 10:00 AM to 5:45 PM
Free and open to the public.
Metro: L’Enfant Plaza, Maryland Avenue/Smithsonian Museums exit
Racist Stereotypes & Cultural Appropriation in American Sports
Thus, join commentators, scholars, authors, and representatives from sports organizations for a series of panel discussions on racist stereotypes and cultural appropriation in American sports.
Examine the retirement of “Native American” sports references and collegiate efforts to revive them despite the NCAA’s policy against “hostile and abusive” nicknames and symbols, and engage in a lively “community conversation” about the name and logo of the Washington, D.C., professional football organization.
Reception will follow immediately after the symposium.
Don’t miss this chance to improve our coexistence!
More information: http://nmai.si.edu/multimedia/webcasts/#/?i=1
You can also read the article ‘Tribute to Jim Thorpe, Native American Athlete’ http://yareah.com/tribute-to-jim-thorpe-native-american-athlete/
Washington State Wants Schools to Ban Native American Mascots
http://bit.ly/WashintonStateMascot
If the Washington State Board of Education has its way, high schools across the state will no longer count Warriors, Braves, and Redskins among their mascots.
The state board passed a resolution last Wednesday encouraging districts to stop using Native American mascots, according to ABC affiliate KOMO-TV, in Seattle.
The resolution, which is similar to resolution passed by the board in 1993, cites research conducted by Dr. Stephanie Fryberg, a member of Tulalip Tribes in Washington State and an associate professor of Social and Cultural Psychology at the University of Arizona.
Fryberg and the American Psychological Association presented their research on the psychological consequences of using Native American mascots before the Senate Indian Affairs Committee in May, 2011. Other findings include an increased achievement gap between Native American and other students and negative effects on race relations in the United States.
In the past decade, 10 Washington State high schools gave up their Indian-named mascots, including Eatonville Middle School, which went from the Warriors to the Eagles, and Eisenhower Middle School in Everett, which went from the Warriors to the Patriots.
But 50 more, including some tribal schools, haven’t given up their nicknames. And despite the resolution, the board doesn’t have the authority to require schools to comply with the change, board spokesman Aaron Wyatt told KOMO. However, he added, there will be no adverse consequences for schools that don’t voluntarily choose a new mascot.
The Native American mascot controversy — that is, whether to ban the names from school sports teams — has been hotly debated for decades.
In February, 2006, the National Collegiate Athletic Association beganbanning 18 colleges and universities that had Native American logos, mascots, nicknames from hosting post-season competitions. Fourteen schools ended up removing all references to Native American culture. But other schools — among them Florida State University Seminoles, the University of Utah Utes, and Central Michigan University Chippewas — were allowed to continue using their nicknames because Native American groups endorsed them, ESPN reported.
The University of North Dakota, home of the Fighting Sioux, wanted to continue using its moniker and had received permission from the nearby Spirit Lake Sioux Tribe. But the neighboring Standing Rock Sioux Tribe never voted on the matter, and the NCAA insisted the school remove its mascots and logos.
The school refused, and the NCAA then banned UND from hosting post-season tournaments. A committee of tribal members brought on a federal lawsuit trying to save the moniker, but the suit was thrown out in May.
In early 2011, the North Dakota Legislature passed a bill requiring UND to use the Fighting Sioux nickname and Indian head logo. But in June, North Dakota voters chose to dump it altogether.
Under a new agreement between the NCAA and the state’s attorney general, thousands of logos depicting an American Indian warrior will be allowed tostay in the school’s hockey and basketball arenas, although six signs saying “Home of the Fighting Sioux” must be removed.
In May, the Oregon State Board of Education voted to ban Native American mascots, nicknames and logos from eight of its high schools. The schools have Oregon five years to comply, or they will risk losing their state funding.
Other Washington communities have had vicious battles over removing the mascots. For example, in 1997, The Colville Indians asked the Colville High School Indians to use another name, but the school refused, saying the mascot was part of its legacy.