Trump is playing on your stupidity.

I’ve always felt this way, especially when people tell me the horrifying line “But he says what everyone is thinking.”

If everyone is thinking Mexicans are rapists?
If everyone is thinking Muslims are terrorists?
If everyone is thinking Native Americans are destroying his business schemes?
Then we have more problems than I thought.  I hope people aren’t thinking that way.

I cringe when Trump talks.  He literally has no idea what he is doing.  For a businessman, you would think he could answer a question.

Why does he sound like a moron when he talks?  Well, here’s a video about his speeches being at the 4th grade level.

And if it seems like Trump knows how to manipulate the stupid, it’s because he’s talked at length before on how to do it.  It is all a “publicity stunt”, and he outlines his strategy very clearly, as revealed by the beginning of this video.

 

I’m not saying you should support a non-Trump candidate, because the options aren’t very pleasant.  But if you can flat out say you support what Trump has to say, I have no respect for your support of a sexist, racist, xenophobic bigot.  Even if it’s all part of his “publicity stunt”.  This is verging on promoting hate crimes.  Actually, he’s probably gone beyond that, I’m just sick of listening to him.

strangers.

Everyone has a purpose in our lives.  Sometimes, it would seem like people only exist to anger us or annoy us.  But there’s a purpose to why they’re there.

Or, maybe we retroactively assign the purpose.

But,

Whatever the case,

There’s a take-away from each account.

Sometimes those people are only people in our lives because we passively encounter them in public.  We may never say a word to them, or even look directly at them.  We might only overhear a comment they make, and then they move on.  That moment might be the only moment in all of history that we are near that person, never to see them again.  But what they say, we might hear it.  And it might stick with us.  And if it angers us, it might become fuel for us.

Today, I am writing from Phoenix.  It is currently 106F.  Hot, yes, but not as hot as it gets in the summer here.  To be honest, I like the heat.  I think it’s because I’m always cold.  People pull me out of the sun constantly, saying “Stand in the shade!”  I just say, “I sit in the shade too much.  I need this.”  It feels good.  It makes vitamins.

I miss the forests.  I miss the moisture and the greenery.  I want so badly to swim, but there are very few rivers or lakes to swim in.  The absence of these things really tear at me.

But I also love the desert.  I love its resilience.  I love the chemistry of its skies.  I love its living geology.  Its biodiversity becomes so much more evident to me as I drive from the Chuska Mountains to the Sonora Desert.  Elevation has an incredible effect on beings.  We must adapt to our environments.

Unless you’re a human in Phoenix.

At lunch, I overheard a conversation about weather.  The man beside me was complaining about the cold.  He insisted living in cold weather was illogical and nearly impossible.  It was too much work to shovel snow off a car.  It was too cold to warm back up again.  All you needed to do was live where it is hot, run some air-conditioning, and feel comfortable.

This person, I might never see him again.  I never looked at his face, just his right shoe.  I don’t know his name.  What I do know is that he has no regard for the environment, no concept of the climate crisis, no idea of how social status affects one’s access to things like electricity and climate control.  Based on his comments during the conversation, he lives in Phoenix because he lives in an isolated, indoor environment, completely detached from the reality surrounding him in the environment, on tribal lands, and on the international southern border.  The woman across from him even described a friend of hers as being someone “interested in environmental rights or whatever you call it”.  Like, what?

This person could easily mean nothing to me, but was he really without purpose?  Whoever he is, he did contribute in one way or another to my view of Phoenix, of Arizona, of the United States, of the world.  It is a valid point that people don’t understand that air-conditioning is no global solution.  It is true that these people don’t realize the seriousness of living the way people live in Phoenix, the heart of a desert enclosed by tribal and park lands to the point that its growth is severely limited without infringing on environmental and/or indigenous rights.

Sometimes, we have to overhear the ignorant comments and conversations.  Without them, we wouldn’t know where to make corrections.  We wouldn’t know how to identify progress.  We would be stagnant.

In a way, strangers represent an entire population.  The majority of a population will likely always be strangers anyway.  It’s the ideas they have, the things they think and say, and their inability to see through other perspectives that become my concern.  That’s where I see the importance of strangers to my career path and my life.  Without these strangers demonstrating street ignorance, I might not realize the severity of such gaps in perspectives and understanding of critical topics.

Yahdilah…y Pa’lante!

Reflection Paper on Stolen Treasures segment of Native Americans: The Invisible People

Native Americans: The Invisible People was a documentary released by CNN in 1994 about the complications of Native American politics and other social issues. One of these segments, titled Stolen Treasures, discusses the looting crimes of Native American artifacts. The segment features the Santa Fe Indian Market, the things being sold at the market, and the kinds of people the business draws in. Viewers are shown scenes of predominantly white American vendors and shoppers with countless pieces of undated pottery, artwork, clothing, dolls, jewelry and other “Indian artifacts” for sale. The vendors boast how pieces sell for thousands of dollars each, and the shoppers talk about their obsession with buying – even at these prices. Then the mood of the segments shifts and viewers learn that an unknown amount of artifacts are illegally obtained and sold, often at places like this market. One of the many convicted looters in this country discusses the rock art he stripped from a wall in a canyon which earned him his felon status. The documentary argues that this is not a victimless crime, as one might think.

My first thought about this film is in regards to its title: Native Americans: The Invisible People. “Invisibility” is a modern issue, but for reasons people may not realize. Some might think Natives are invisible because they don’t think there are many if any “left”, or they’ll argue they aren’t invisible because they love “Indian art and culture”. Both of these ideas are misled.

Natives are thriving all around the country, all around North, Central, and South America, but the only way they are “visible” to the public is when they are stereotyped to satisfy American cravings. These stereotypes include Pocahontas, the Plains Indians of the American film industry, and other sentiments of racial inferiority. The Pocahontas stereotype derives from an inaccurately told story of an abducted child, resulting in an obsession with non-existent “Indian princesses”, being “one with nature”, and dressing up like “Pocahottie” for Halloween. The Pocahontas obsession is visible, but the fact that 1 in 3 Native women will experience sexual assault in her life – and that over 70% of these crimes are committed by men – that remains invisible.

Americans are obsessed with the headdress, the war paint, the warrior on the horse – stereotypes of “Indians” derived from Wild West films. Since Euro-American and Indian conflict occurred notoriously during westward expansion onto the Plains, the cultures that lived on The Frontier – namely the Lakota, Nakota, and Dakota (Sioux) – have become fixations in film to represent what Euro-Americans have labeled as an entire race. Ironically, the actors in these films were predominantly white people sprayed red and wearing headbands to keep their wigs on. These characters were the noble warriors and the savages, blamed for making American expansion and Manifest Destiny a dangerous duty. This film stereotype – the same that makes up nearly all school and sports mascots – is very visible, but the diversity of an entire race remains invisible.

Today, this invisibility thrives as stereotypes teach Native youth that they can’t possibly be the doctors and engineers and teachers that they have the right as Americans to be. Americans are trained by film and limited exposure to Natives to see uneducated, wild Indians with war paint and tomahawks. They see a monoculture that they call “Indian”, and they say things like “I love Indian art!” and “I love Indian culture!”, but neither of those concepts exist. When people in Stolen Treasures talked about their obsession with “Indian art and culture”, all I could do was think about how ignorant they sound. When we learn that they are likely buying artifacts robbed from graves and cultures that they don’t really understand, I imagine non-Europeans digging up Catholic graves in England, defacing Turkish mosques, and selling stolen pieces from Holocaust museums, arguing how they “love European art and culture”. How do so many Americans understand, for example, a Polish-American taking offense to being called Russian-American, but the obsession with Indian stereotypes and “culture” – singular – doesn’t raise any red flags? As I watched the segment, I decided this attitude is why so many people can rob, vandalize, buy, sell, and disrespect cultures. They think they can get away with profiting immensely from someone else’s repeated cultural loss, because, to them, these people are invisible and less than human.

In other words, this film segment reiterated to me how little respect Americans actually have for Native Americans. Part of this is due to complete lack of education on Native histories, cultures, and intergovernmental policies. Without knowing the history, they can’t know the present either. To make matters worse, the only exposure to Natives that most Americans seem aware of include the stereotypes proliferated by film and by mascots. With this immense lack of understanding, mainstream American society doesn’t as easily recognize the wrongness behind the stereotypes, or that stereotypes are a mechanism of racism. They don’t recognize the lack of respect for cultural diversity because American history has subconsciously brainwashed American students of the importance of it. Historical American policies cared about color and race, not how one identified. There were “free”, “slave”, and “Indian” categories on census forms for most of the 19th century. The only mind any government had in identifying by tribal nation was when agreements were being made to take land or resources, or to make alliances that would later result in taking more land or resources. Where does that leave us today? Many people obsessively collecting “Indian artifacts” without understanding the histories and cultural significance behind the artifacts, without thinking about the people living today to whom those artifacts rightfully belong. All they care about is decorating their homes for themselves, or making a profit at the expense of someone who is invisible to them. They think it’s a victimless crime because they have no respect for the victim or care for the damage they’re causing.

The U.S. Native American Graves Protection and Repatriation Act of 1990 has been helping to resolve this issue, but with some difficulty. The act doesn’t protect artifacts on private land, and the origin of artifacts can be hard to trace at times, but the threat of a federal offense is real. Looting has been an issue for decades, and obtaining remains of Native ancestors has been doubly troubling to modern Natives. Not only is taking the remains of someone else’s ancestors problematic, but, for Natives, it has been done for scientific testing that has been historically used against them. Starting in 1868, the United States Army Medical Museum was founded and Army surgeons performed craniological research to support theories of racial inferiority. In other words, graves were robbed and skulls were examined by the U.S. Army to allegedly demonstrate that Native Americans are less intelligent beings than the white race, based on cranial characteristics. While this act has helped put a stop to some crimes, it is still challenged by International policies and also by archaeologies and anthropologists who insist it’s their right to preserve and study artifacts of other cultures. It also doesn’t adequately protect lands from being robbed in the first place, or protect artifacts that have been looted from being broken or damaged beyond repair during their smuggling and relocation.

To really address this issue would be to truly respect the distinct cultures being tampered with, and to recognize them as existing, continuing, thriving groups with recognized sovereignty in this country. To recognize the past and present crimes committed against Native peoples. And, as Natives, to stand up for our special rights, ones that many lives were lost to protect and maintain to the present generation. Until we do these things, the stereotyping and cultural genocide of Native American communities will only continue as it has since the 1400s.

In Rhode Island: “I Am Not Your Mascot” Presentation

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The mascot issue doesn’t just get attention on Opening Day, although that is probably when you hear about it most.  One of my fellow members of the Lake Erie Professional Chapter of the American Indian Science & Engineering Society recently shared with me an event she helped run in New London, Connecticut to educate people on the issue.  The event, called “I am Not a Mascot”, was held June 9th at the All Souls Unitarian Universalist congregation (http://www.allsoulsnewlondon.org).  Alex is the Task Force Chair for the Growing Racial and Cultural Equity group (G.R.A.C.E.) in the congregation, and the presentation was a G.R.A.C.E. event.  Many UU congregations, which focus on respect for everyone and everything despite their differences, have been adapting similar programs.

The “I am Not a Mascot” presentation was given by Lorén Spears, a citizen of the Narragansett Indian Tribe which is surrounded by Rhode Island State.  Lorén is also the executive director of the Tomaquag Museum, dedicated to indigenous education and located in Exeter, Rhode Island.  She received a Bachelor’s of Science in Elementary Education from the University of Rhode Island, a Master’s in Education from the University of New England, spent years teaching in public schools and also as an adjunct professor at the University of Rhode Island (Native literature), and even founded the Nuweetooun School.  She works to educate the public in traditional knowledge passed down from her Elders, including traditional cooking, beadwork, language, basketry, weaving, traditional dance, music, and oral history.  The Tomaquaq Museum (http://www.tomaquaqmuseum.org/home) also has a number of podcasts and videos on its website.

Alex provided some notes for how the presentation went and what was covered.  Some highlights included discussions of the term “r*dskin” – a racial slur that came from a time when Natives were skinned and the skins were exchanged for money.  This led into talking about the Washington team and its refusal to change the name despite the fact that the name is offensive and comes from a violent part of American history.  The history of the Cleveland team was also discussed, its logo having started with just a “C” which progressively became offensive (a pictured slide is shown below with the logo changes by year).  High schools are still using stereotypical and offensive mascots and names, though that is starting to change.  (Several State school boards have outlawed such things and require schools to make a change in the next couple of years.)  Social Media has made It easier for Natives to combat these stereotypes as they can rally from far and wide and made an online presence where they would otherwise be left unheard.  Finally, psychologists have proven that these negative (and allegedly “positive”) stereotypes, misrepresentations, and cultural appropriations have all caused psychological harm to indigenous peoples.  Lorén also gave examples of other logos that have been changed, like the Golden State Warriors, but also examples of mascots with African-American references that have been terminated.

On one slide, some facts are shared that counter the argument often heard that nothing’s going to change.  Rather, 2/3 of over 2000 “Indian” references in sports have been eliminated in the last 35 or so years.  28 high schools, to date, have changed their “R-word” name.  In addition to this information, the Cleveland baseball team is largely phasing out to a Block C logo.  The Washington football team was stripped of all its trademark rights.  Oregon has recently joined the growing list of states that ban Native mascots in schools, including California’s advancement of the bill to ban the “R-word” name at schools.  In Madison schools, clothing with Native American logos have been banned.  Furthermore, public statements have been made by dozens of tribes and national organizations, such as the American Psychological Society and the American Sociological Society, which share the position that these mascots are unnecessary, harmful, and should be immediately eliminated.  This is especially crucial as these organizations are capitalizing on stereotypes, making these images seem acceptable, perpetuating the feelings of inadequacies in Native youth, playing a role in racial inequality, and most certainly contributing to before battling against the suicide rates and race crimes experienced by Native people, statistics which are all alarmingly the highest by far than any other group, despite being a minority among minorities.

Alex said that everyone who attended the workshop say they learned a lot.

Below are photos provided by Alex from the educational event:

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“My Indian Name is Runs With Beer”, an example of racism.

Before I even launch into yet another example of mainstream racism, I have to ask: At what point did “political correctness” – or being “PC” – become a pejorative?  By its very definition, it’s a mechanism for cultural sensitivity to protect minorities from being marginalized.  Now I see kids on the Internet every day using it like a slur against one another.  Respect is becoming extinct.

The purpose of today’s piece is to expose an example of racism towards indigenous peoples and why it’s not okay.

This morning, my friend Michelle texted me a picture and her commentary on a cooler design she found on Facebook.  The page is a closed group, called “The Cooler Connection”.  She described it to me as being a page that largely consists of sorority girls sharing cooler designs (presumably for college drinking and whatnot).  She added me to the page so I could see its content: Most posts share designs of coolers people have done, some posts ask for advice on cooler painting, and there are even posted guides to how to paint your own cooler.  Although the idea of college students dignifying all things binge-drinking terrifies me, I also see the page as a neat way to add creativity to ordinary objects.  It’s like an interactive, DIY Pinterest board of cooler art.

Seems harmless, right?

Wrong.

Michelle’s reason for sharing this page with me to day was so I could see a cooler design by student/artist Jess Merry of Appalachian State University.  Miss Merry, from the Raleigh/Cary area, went to school in Boone in western North Carolina – i.e. the heart of Indian Country.  The Tsalagi, in particular, reside in this area on the Eastern Band of Cherokee reservation.  You would think anyone spending considerable time in this vicinity would be privy to cultural sensitivity and the concentration of an ethnic minority in his/her area, but sadly this does not seem to be the case.  I say this because Miss Merry’s design was an example of racism against the indigenous American race:

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“This is gorgeous, but that is INCREDIBLY offensive!!” wrote my friend in a flustered response.  And she’s right: The artwork should be commended, even the Papyrus handwriting, but the truth behind it is none of its content is acceptable.  Well, it shouldn’t be acceptable.  But, as evidenced by the commentary on the post, few people seem to grasp exactly why.  Instead, virtual eye rolls and accusations of “here we go with the PC comments” and “get over it” statements alternated with ones saying “this is not okay”.

“For all of you that don’t understand why it’s offensive [you] are what’s wrong with this country right now,” Michelle continues.  She is referring to the attitude that cultural sensitivity needs to die out and that too many people voice opinions about “getting over it” when there are social-economic-cultural crises so deeply rooted in historic trauma and perpetuated prejudice that there is no “getting over it”.

Not only was Michelle addressing the problem of stereotyping indigenous peoples, desecrating a headdress and chief nobility, and having no respect for one another’s’ culture, she also calls out the unacceptable treatment of ceremony.  “To put it simply, it’s disrespectful because you’re mocking a Native American tradition,” she writes.  She’s referring to “Indian names” – or really, naming ceremonies – which is a very important custom in some, but not all, groups of indigenous peoples.  Mocking this ceremony is not only a religious assault, but it continues the stereotypes through pan-Indianism with which Western film culture has brainwashed the ignorant.  In other words, the design was borne out of a racist interpretation of a homogenous indigenous culture – which simply does not exist.

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Okay, so I’m going to break this down and try to explain exactly why we should be upset about this cooler:

1. Racism.

Before everyone gets all bent out of shape about me using this word, let’s bring up the definition and then see how this fits snuggly into it:

racism

[ ˈrāˌsizəm ]

NOUN

noun: racism

the belief that all members of each race possess characteristics or abilities specific to that race, especially so as to distinguish it as inferior or superior to another race or races.

All members of each race meaning we are looking at the overarching, identity-stripped, cultural whitewash that we call “Native American culture”.

Possess characteristics or abilities specific to that race meaning we are using a stereotypical profile (like those being removed currently from mascots across the country), we are blaspheming religious symbols and ceremonies to a limited number of cultures and also applying them broadly and stereotypically (“pan-Indianism”), and we are insinuating alcoholism is an inherent part of “being Indian” (and paralleling it to a religious name-giving custom).

Especially so as to distinguish it as inferior or superior to another race or races meaning the ideas entrapped in this cooler design, which are all rooted in outdated stereotypes from Western films and past “Indian policies” (explained in the subsequent points), exist purely as remains from a culture that believed indigenous peoples to be savage, uncivilized, and an amalgamate race far inferior to whites.

So to conclude, this design does in fact perpetuate racism.  What’s even worse: not everyone understands why it is racist against a marginalized race of people in this country, and people continuing to act out of ignorance – that is a very damaging thing.

2. Cultural appropriation.

Cultural-Appropriation3

Race relations is still largely a problem in the United States – in fact, as I experienced through the US’s Universal Periodic Review at the UN this past week, our country is largely frowned down upon for its backwardness in race issues.  In the United States, we tend to look at race rather than at culture and individualism.  This is, in my view, still a product of past, racist policies where someone could be marginalized simply because of his/her skin color.  Slavery is the prime example of this.  So our society still has a lot to learn about culture and cultural sensitivity, which is all exemplified by the cultural appropriation we see talked about more and more these days.

Sure, America might be a “melting pot” and cultures might influence one another, but cultural appropriation takes it a step further.  Cultural appropriation is when a dominant group exploits the culture of less dominant, less privileged groups, often without any kind of understanding and respect for the latter groups’ histories and traditions.  Therefore this cooler, too, is appropriating culture that is not in any way understood by the party-goers who would likely be using this decorated piece.

3. Pan-Indianism.

I will keep this simple: Indigenous cultures are incredibly diverse.  “Indian”, by the concept of “Pan-Indianism”, refers to indigenous peoples from the northern Arctic coast down to the southern South American tip.  Now explain to me how something like a stereotyped “Indian” profile and the contents of the cooler design are not a perfect example of Pan-Indianism?  And the problem with Pan-Indianism?  It washes away cultural identity, eliminates individualism, and allows for stereotypes to branded all over anyone who falls into the category of “Indian” – without any regard for accuracy or respect of someone’s traditions.

4. Alcoholism stereotypes.

If only I could count all the times someone used Cromagnum English to tell me about “white man” bringing over the “fire water”…. Well, actually, alcohol did exist in many of cultures for centuries – maybe even thousands of years – before any “white man” arrived on Turtle Island.  Yet we are constantly making jokes about Natives by building off of these stereotypes of alcoholism in Indian Country.  But none of it is even true.

This is not to say that Reservations don’t face an alcohol problem, because they do – but surely this same trend can be attached to any other traumatized demographic, including those in chronic economic despair (and the majority of some Reservation populations live in poverty).  According to studies by the NIAAA, white people (especially men) are more likely than any other demographic to drink regularly, by a younger age, and drive while under the influence.  A bit ironic since this demographic is also more prone to perpetuate such stereotypes about indigenous peoples.

Furthermore, indigenous populations have the highest rate of alcohol abstinence of any other ethnic group.  Many Reservations and tribal lands forbid the sale of alcohol.

The stereotyping of indigenous peoples in regards to alcoholism, as done by this cooler, is just that: stereotyping.  It is only funny if you believe it is true, and if you have no heart or care about real-world people and real-world consequences of perpetuating such misconceptions.

5. Cherokee royalty defends it.

Any time someone (who does or doesn’t identify as indigenous) states “this is offensive”, a whole slew of people suddenly find red in their veins.  “Well I’m Native American and I’m not offended!” they’ll exclaim, failing to see fallacy in their statements.  I say “Cherokee royalty”, because 9 times out of 10, these people have a great-great-grandmother who was a Cherokee princess.  Well, they claim they do, because there are no “Indian princesses”.  This demonstrates how they either are completely BS-ing, going off of mainstream phrases about “Indian identity”, or they are so disconnected with their might-be culture that their opinion is absolutely 0% indigenous to begin with.

“Indianness” isn’t a costume, a trend, or even a blood quantum – it’s an identity, an identity that includes everything from participating in your heritage, knowing your clan/blood line, enrolling if enroll-able, and promoting your culture.  When you promote your culture, you’re also protecting it.  You understand the true histories about “Indian policy”, you know the current struggles of your tribe and also many struggles of other tribes, and you are familiar with the pieces of “Rez life” that don’t get romanticized by non-indigenous America: commodity cheese, HUD housing, and corruption within your own government.

Furthermore, I consider stating your blood quantum to be a rude attempt at weighting the value of your voice by western society’s concept of how “Indian” you are.  It gives the ignorant a chance to take a stab, saying things like “Well you’re only 50%, so you’re not a real Indian” or “You might be Navajo, but you’re also 50% Lakota, so you can’t have an opinion on anything Navajo”, as an example.  If you’re a dual citizen, you just say your citizenship.  What’s sad is, even when I do this, I find myself inserting “Indian” into my statement to address the blank stares I get.  The flipside to stating blood quantum as a way to identify yourself is when people who are most likely not genuinely indigenous at all (but rather fantasize about the “cool” parts of being Indian, sans marginalization, etc.) make statements like “I’m 6% Native” or “I’m part Native American”.  Umm, what?  Just…just stop.  I already know I have no interest in what you’re about to say.

6. There’s no one left to offend.

You wouldn’t be comfortable making fun of someone to his/her face for something he/she can’t change (physical appearance, religion, etc.), yet this cooler mocks religion, race, and culture.  Therefore we can only assume that this cooler was shared because it doesn’t occur to mainstream society that Indians are not in fact dead, Indians are not in fact savages incapable of technology, and Indians are in fact on social media like any other American sorority girl or other on this cooler page.  This ties directly in to all the studies being done to prove how mascots stereotype and further marginalize indigenous peoples – especially youth – who have to face perpetuated misconceptions of who they are in everyday life, from school to what they see portrayed through national sports team mascots.  Even when these mascots are meant to be “positive”, they still impact these peoples negatively.

If you’re interested in these studies, here are some links to what has been discovered as psychologically damaging to populations that already suffer disproportionate amounts of historic trauma:

http://www.usatoday.com/story/sports/nfl/2014/07/22/indian-mascots-report-washington-nfl-team/13006145/

http://espn.go.com/pdf/2013/1030/espn_otl_Oneida_study.pdf

https://www.americanprogress.org/issues/race/report/2014/07/22/94214/missingthepoint/

7. Hate speech platform.

Let’s be real: No one using this cooler has any interest in educating people on why they find humor in it despite the grave realities behind why its humor is rooted in on-going racism.  You’re not going to go to a party and find people saying, “Oh, hey, funny cooler!”  “Oh, yeah, thanks – it’s actually stereotypical, culturally appropriating, etc., but it’s funny because most people don’t know the truth behind why it isn’t funny!”  Nope.  In fact, given my experience, if anything comes from it there will be a following of more stereotypes, like wawawawa, dancing around like idiots, perpetuating this noble savage interpretation of real living human beings.  And, to add to bullet 6 above, all of this would be done as if it were impossible that someone in the room could possibly be indigenous.

examples
Search: My Indian Name Is Runs With Beer for many more examples.

As I conclude this piece, I have learned that the cooler was apparently already removed from the page.  Regardless, I am alarmed that this is not a rare occurrence.  (See relevant post on Newspaper Rock: http://newspaperrock.bluecorncomics.com/2011/01/aim-fights-runs-with-beer-t-shirt.html)  I am also alarmed that too many people have come to defend the racism behind this example.  I hope that the time I have spent writing this piece will speak to two audiences: 1) I hope indigenous friends and allies can identify and roll their eyes at the classic examples of rhetoric used in defending yet another classic example of racism being widely misconstrued as acceptable; and 2) I hope all of the others have found this piece an adequate summary for why we shouldn’t be taking such things so lightly.  Again, I don’t think “political correctness” should be used as a pejorative.  But I also believe such an example steps well beyond the limits of what is or isn’t “PC” and enters the realm of intolerable racial tension.

“trail of beers” – the perfect example of mascot-induced stereotypes and racism.

When I was at the United Nations conference last week, we held a meeting on indigenous issues.  I brought up the mascot issue in one of the three questions allotted during the panel, and we discussed current work happening to resolve it.  One guest in the room made the comment, “What about Chicago Blackhawks?  I don’t ever hear anyone talking about them…”

I replied to her that they are talking, but that doesn’t mean you’ve heard much about it yet.  When it comes to these kinds of issues, it’s mostly going to be our voices on social media until it causes a big enough stir to be covered by someone else.

I have also heard many people call the Blackhawks name and logo “one of the tamer ones” – which is true in one sense.  It is true in the sense that it’s not intended to be a grotesque caricature with blood red skin, as with the Cleveland mascot, and it’s not a racial slur, as with the Washington team.  But it’s still unacceptable to make racial-based mascots of any kind, including indigenous ones.  This behavior seemed acceptable in a time when treating all sorts of non-Caucasian groups as inferior was part of normal behavior.  It’s been taking a long time to get a voice, but the indigenous opinions far and wide are finally getting a chance to surface in the general public.

But what about the Chicago Blackhawks?

BACKGROUND

Folks see the mascot, they hear the name, and they ask me – what is Blackhawk?  Is that a tribe?

Black Hawk was a Sauk leader who led armies against the United States in present-day Illinois during the Black Hawk War of 1832 – right at the peak of the Removal Era.  Sovereign nations were resisting the French invasion taking place.  This is evidenced by Black Hawk’s siding with the British previously in an attempt to keep America from invading his peoples’ territories.

Long story short: The US cheated Black Hawk and all of the indigenous peoples in the Illinois area.  Black Hawk recognized his people were being cheated – bribed, in fact, to join the US’s side in expansion.  The populations were divided between Black Hawk’s side and siding with the United States.  Sadly, this was likely part of the strategy and, ironically, this was also the war that gave Abraham Lincoln military experience.  Yes, Lincoln did some great things in ending slavery, but he was aggressively racist against indigenous peoples.  He wasn’t all that great of a guy, let’s be real.

So what about the Chicago Blackhawks?

Well, the logo is a profile of what the Wiki page calls a “Native head” drawn in the 1920s.  We can assume this must be based off of Black Hawk himself, as there is no “Black Hawk tribe”, but either way it’s clear it’s just a stereotypical drawing as usual.  Also, Black Hawk was defeated so that the US could settle Illinois, one of the key battles in removing indigenous peoples out of the area during the US genocide/concentration camp campaigns.  Doesn’t seem like a very nice thing to make as a hockey logo, regardless of all the obvious problems behind having indigenous mascots in this country.

Tommy Hawk (tomahawk? Sigh) is the hawk that runs around in the games.  Sure, that’s somewhat tame for what it could be, and at least the tomahawk is Algonquin in origin, but did they really have to go there?  I guess it goes with the whole theme of the thing… Many jerseys and shirts have the crossed tomahawks on the sleeves.

The American Indian Center has been noted as working with the NHL team to educate people on Native history and whatnot.  That’s a start, and it’s definitely a positive example.  But I still question the ethics behind having any kind of indigenous mascot whatsoever – regardless of how you present it.  Studies have shown that negative and positive representations are still stereotypes, still cause damaging effects to the mascoted people, and still generate a platform for non-indigenous people to stereotype, mock, and perpetuate ignorance.  It’s a damaging cycle and honestly none of it is necessary.

Which brings me to my main point that I want to expose: The “trail of beers”.

TRAIL OF BEERS

During the demonstration against Cleveland’s mascot/name this April, I got to hear a passionate speech by Anthony Roy of Chicago about all the wrongs of these mascots, including the effect they’re having on the Chicago community.  He told us a list of things that happen as a result of people taking the mascot and stereotype way, way, way too far.  This is the perfect example of why we have to get rid of these mascots.  People don’t even know the harm they’re doing, the prejudice that they’re accepting and finding humor in.

One event, he said, is the “trail of beers”.

The Trail of Tears is the name given to the Cherokee people’s long walk during the US government’s genocide/concentration campaign that resulted in so many indigenous deaths.  Today, it has resulted in the current struggles we see in many nations trying to recover their sovereignties.  Today it is also, apparently, a source for drinking games for Chicago hockey fans.

I do not know the extent of these games, but I have found two examples on Facebook.  One is in Bloomington, Indiana, called “Trail of Beers” on Facebook, and the other is in Dixon, Illinois, called “Blackhawk Trailofbeers”.

Here is what the description for “Trail of Beers” is on Facebook:

TOB Facebook

About: Celebrating the struggles of America’s native people.  A beer for every tear.

Description: Trail of Beers Official Facebook TOB Staff Grand Marshal – Dexter Volx Asst. Grand Marshal – Casey McCune Head Facepainter – ((OPEN apply now)) Apprentice Facepainter – ((OPEN apply now)) Head Photographer – Adam Scheerer Apprentice Photographer – ((OPEN apply now))

Other volunteer positions are available, if you want to help out contact the GM or the Assit. GM

Traditionally the Trail of Beers has been a house crawl format.  This year we are trying something new with the Trial of Beers Reservation.  It is essentially a block party filled with live music, a slip-n slide, drinking games, other undisclosed activities, and of course copious amounts of beer.

More information is being posted daily.  Like the page and be filled in on the TOB lowdown.

Thank you, Your Grand Marshall

Yes, you read that right: Trail of Beers Reservation.  And in case you want to know where this Reservation is, they made us a map:

TOB reservation

You can also buy t-shirts such as these:

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And you can be wasted and classy in the name of all those “tears shed” like these people:

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But when we check out the Blackhawks Trailofbeers page for the Dixon event, we see some even worse stereotyping, commentary, and just absolute disgustingness in general.  It’s a gathering of parents and locals, all presumably white or other, playing “Indian”.  They’ve got chicken feathers, paint, and fake buckskin pieces that they apparently think is what indigenous peoples wear.  They have a drum with a buffalo painted on it, beer, and plastic canoes, plastic bows, headbands, and fake jewelry.

Blackhawk Facebook

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I’ll be frank: They look like complete idiots.  What’s even worse, they’re contributing to the same things I’m trying to fight, like the sexualizing of indigenous women whose rape, murder, and missing statistics are disproportionately high (and who are disproportionately victimized by white men):

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It’s not just these photos, but it’s the disgusting, derogatory comments that are public on Facebook.  “Are you two part of the Secsee Tribe?  I think so.”  (Meaning “sexy”, probably in “Indian” to that, er, goon.)  “Pocohantas!”  (Oh, yes, the only indigenous woman you can imagine.  Stop living in the Disney dreamland already and learn the truth about Pocahontas.  Or some actual, notorious indigenous women.)

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What’s even worse is these women apparently enjoy whoring out themselves as well as the peoples they’re stereotyping.  This attendee to the “annual river trip”, decked with what appears to be a bindi? (she probably thinks we’re actually from India), liked all of the comments on her new profile picture.  INCLUDING THE ONE WHERE SHE IS CALLED A SQUAW.

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Oh, nooo.  I have been called that in real life.  This is so not okay.  But really, if you want more evidence of peoples’ stupidty and cultural appropriation, just search the hashtag #trailofbeers and you’ll see plenty of “#throwbacks” with “#manifestdestiny” and other disgusting depictions of white people playing “Indian”.

JUST PLEASE EXPLAIN TO ME: Why it is UNACCEPTABLE now to do this to black people?  Which totally was NOT the case 100 years ago, when blackface was in actual practice.  So WHY are we allowed to “PLAY INDIAN”???

Well, for the same reason we’re allowed to have mascots:

  1. People don’t actually understand the histories,
  2. Including the part that gets left out: We’re still here!                      

She’s Canadian; next thing we know, she’ll take it to the UN.

I remember reading that comment a couple of weeks ago on one of the Biloxi Facebook pages.  A Biloxi alumnus and supporter of the continued use of BHS’s racist and stereotypical mascot/name was stereotyping and discriminating Deloria Many Grey Horses.  This was in April, before I realized how involved I would be getting in indigenous human rights issues.  But now I find the comment funny, because Deloria has not gotten the United Nations involved in this issue.

I did.

Several blog entries/articles I have been writing have recently gained the attention of a number of organizations.  The Southeast Indigenous Peoples’ Center in particular asked me to write a supplementary document for the Permanent Forum in New York on April 30th.  Roughly a week later, I found myself on a plane bound for Geneva.  That’s where I am now, as a representative for indigenous youth, the US Human Rights Network, and the SIPC.  On Monday, I will be sitting in the UN room with all of the media and delegates, the representatives at the podium to be addressed for the second time ever on their shortcomings in human rights issues.  For the first time ever, delegates in the room have likely seen (or at least heard) about the complaints of “Native mascotry” in the US.  And, if they attended one of the side events, it’s likely these spokespeople even have a copy of my one-pager with three pictures on the back page: one of the Cleveland Indians mascot, one of the Washington logo and name, and one of several Biloxi band members marching in Northern Plains-style headdresses.

Ironically, the comment I read on Facebook motivated me the most to travel to Geneva and address the U.N.  It wasn’t just because someone was being snarky; it was because someone thought this is a joke, not worthy of the UN…or worse, that the UN is a joke.

But these issues are already being talked about, just in a different context – and in a different country.

For example, when I first arrived on Thursday, I was given a general pass.  I sat in the gallery and listened to the review on Bulgaria.  Most commentary was friendly and kind, suggesting that more be done but congratulating Bulgaria on its progress thus far.  Until Russia stepped up to the microphone.

Russia was incredibly harsh regarding the way Bulgaria continues to mistreat Roma peoples (or maybe just the linguistics of Russian are so harsh that it translated as such).  Russia accused Bulgaria of not providing enough care for children and called for funding to be cut to state groups who promote racism of the Roma peoples.  And for those of you who don’t know, The “Romani” is the correct name for what you might call “gypsies”.

Next, Serbia adds to Russia’s opinions, concerned by the racism that exists in Bulgaria despite existing ethnic diversity.

Sierra Leone offered a different perspective, focusing on gender stereotypes and how to prosecute people for their hate crimes.  The delegate also addressed her concern for victims of hate crime (“hate speech relief”), such as a need for women/domestic violence shelters in Bulgaria.

Slovakia called for more than just Bulgaria to work in unison, as part of a larger Roma integration strategy, especially in regards to children welfare.

All of these perspectives were interesting and I realized the Romani are, in many ways, like the indigenous peoples of certain parts of Europe.  They don’t live a “standard” life, are stereotyped, and are viewed often as less than humans.  It made me wonder what it would be like if the United States were finally scoured for all of their similar mistreatments of indigenous peoples protected by broken treaty rights.

Then, today, I visited two side events.  The first was the International Indian Treaty Council, focusing on indigenous problems (but all of those discussed regarded the United States).  The second was a more general discussion on American human rights deficiencies.

Andrea Carmen (Yaqui) discussed the US’s process of authorizing itself to dismiss treaties, and to declare it will make no more new ones.  She argued this is how the US silences indigenous peoples, by ignoring them and putting them under plenary power with no legal basis.  In later discussions, she brought these points up again in the case of the seizure of Hawai’i.

Chief Gary Harrison (Alaska) called for the decolonization of Alaska, proving that, by legal definition, the United States does not own Alaska.  Alaska was “bought” from Russia, but Russia never conquered Alaska, therefore it was not Russia’s to own in the first place.  He even explains how the process to vote for Alaskan statehood was completed by only settlers as it took five white people per Native to verify their “competence” in voting.  He spoke out against mining in Alaska and how it causes problems in indigenous villages, such as pollution, rape, and murder.  He defended their right to clean drinking water, and for salmon to live and spawn in clean waters, saying they have spent so much money cleaning up, yet mining companies want to return and re-pollute recently cleaned salmon streams.

Christina Snider spoke first about the concern of children welfare and having cultural households, then also about women’s rights and violence against indigenous women (and children).

Petuuche Gilbert (Acoma) focused on how the entire country was founded on the unethical idea of “manifest destiny”, stating that laws continue to be made in order to keep the land “in the hands of thieves”.  This is his explanation to the continued land-grabs and exploitation.  He also calls “domestic sovereignty” an “oxymoron”, saying “they made it up to control us, our land, our people.”

The floor was then open for discussion, and they took three questions.  I ended up grabbing the third slot.  My statement was (maybe not quite as eloquent because I was nervous!  But this was the gist.): I am here to represent indigenous youth for several organizations.  In indigenous youth populations, suicide rates are incredibly high, and substance abuse as well as the idea of “no hope” are also plaguing communities.  Self-worth is low, because there is also a prevalence of disrespect from outside cultures.  Through my personal experience and the experience of others, I have come to realize the significant of the mascot issue and how it perpetuates disrespect, lack of understanding, and this “no hope”/low self-worth experienced in such indigenous communities.  What I want to know is, why can blackface be illegal and yet redface is okay [especially since it represents scalping, not skin color!]?  Why haven’t these mascots been banned when the change would be so simple and have such a positive impact?  A lack of education of our peoples also perpetuates the lack of respect, thereby perpetuating such discrimination and racism – people don’t even understand why it’s wrong.

I received a lot of nods from the board.  They started with the questions in order, then returned to mine.  Andrea Carmen stated that the UN permanent forum that was just held had a lot of input about the vastly disproportionate youth suicide rates in the indigenous populations of US and Canada, influenced directly by all these aspects of Reservation/urban Indian life that had been addressed in the side event.  She also pointed out the connection between the history of child removal and residential schools, of disgracing what it is to be indigenous.

Christina Snider said that she is very involved at the National Congress of American Indians in the problems of cultural appropriation and the use of indigenous mascots.  She argued it is indeed very intrinsically linked to the issues of youth, like high suicide rates, juvenile justice issues, and the “prison pipeline system”.  She says, “Until we can respect ourselves as people, these issues will keep happening; until other people can respect us as not being pasted on their bumpers, painted on their faces, and worn on their heads at Coachella – how can we help ourselves if others cannot respect us as people?  It’s all connected.”

Finally, as time was running out, Chief Gary Harrison added two key words: historic trauma.  He shared that his father was murdered in front of his whole family and that the man who did it received one night in prison.  He said, “When crimes are not rectified, this causes historic trauma.”  Indeed, I remember reading articles about how post-traumatic stress disorder (PTSD) is experienced by many people living on US concentration camps (Reservations).  Chief Harrison continues, saying the mining camps contribute to these feelings of “no hope”.  He said that, when these camps come in, the men get the jobs, then the community members see all these people come in with money and they don’t have any money or any way to take care of themselves….”And you wonder why they’re committing suicide.”

After the meeting, Chief Gary Harrison approached me in the hallway and thanked me for bringing up that point.  He elaborated more on the psychological aspect of the issue, of historic trauma/PTSD, and we discussed the lack of appropriate education in the American system regarding indigenous histories, affairs, etc.  It was very encouraging to see an Elder acknowledge the complications of Native mascotry and how they’re not acceptable.

Later, we reconvened at the Graduate Institute for presentations by the US Human Rights Network. All sorts of issues were represented.  We discussed indigenous issues, southeast Asian deportations, torture crimes by the US government (delivered by men in the US military, and also an attorney for victims of Guantanamo Bay), police violence, and even a transgender woman of color stood up, nearly in tears, explaining her life expectancy is 35 because she chooses to live as who she is and has no protection.  The event was followed by a social with dozens of students.

Well, there’s a re-cap of the last day and a half.

So, to reiterate the original point I made in this post – yes, the mascot issue is now a prevalent discussion in the 2nd US review… And, yes, Biloxi was used as a prime example of racist mascotry in the public education system.