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:

TBO4shirtsshrits

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

TOB2TOB1TOB3TOB slideTOB party

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):

blackhawk7

Blackhawk3Blackhawk4

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.)

blackhawk 9Blackhawk2

blackhawk 10blackhawk 11

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.

profilecomments

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.

UN Permanent Forum on Indigenous Issues – supplemental submission

The Southeast Indigneous Peoples’ Center reached out to me via Twitter earlier this week, asking me to supplement their submissions to the UN in NY today and to Geneva in two weeks.  They had seen the work I was doing for #IndigenizeZuckerberg and also the mascot issue in Biloxi this past week.  This is their reviewed version of the piece I threw together to supplement their report on how the mascot issue is a form of hate crime in violation to UNDRIP:

Since Manifest Destiny first targeted the indigenous peoples of North America, Native Americans and Alaska Natives have become a marginalized race of Peoples, suffering worse afflictions than any other racial group in the United States.  The U.S. Government holds a special trust relationship with the hundreds of sovereign indigenous nations within the 50 states, yet treaty rights continue to be ignored and Indian services are severely neglected in federal spending priorities.  As a result, Reservations have become concentration camps where the descendants of genocide victims are expected to either lose their indigenous identities, leave, and assimilate, or to continue suffering in silence.  Centuries of wrongful U.S. policy has demonstrated the desire to erase cultural identity from the indigenous peoples, to reap tribal lands of resources for the benefit of the non-indigenous and leaving pollution in its wake, and continually neglect the high youth suicide rates, murdered and missing indigenous women, and discrimination on indigenous peoples by outside communities.

 

Not only is tribal self-determination not being adequately promoted, but mainstream America is being taught a biased history of the vast crimes committed on indigenous peoples.  Their skewed view is multiplied when their only modern exposure to Indigenous Peoples are the grotesque and stereotypical caricatures, racial slurs, and cultural appropriation used as mascots in educational systems and lucrative sports industries.  These inaccurate representations perpetuate ignorance and provide platforms for hate speech and the continued silencing of Indigenous Peoples who live in fear of verbal and physical repercussions to their dissent of such mistreatment.  The continued mascot issue therefore perpetuates and worsens the continued neglect in Indian Country.

 

The Onedia-commissioned study documents the direct impact these stereotyped imageries have on the self-worth of indigenous youth who already have the highest rates of suicide of any group in the country.  It also demonstrates how these images continue to teach non-indigenous youth prejudice, even if the mascots are meant to be positive and even if the children do not intend to learn racism.

 

According to the Aspen Institute,

• American Indian/Alaska Native (AI/AN) poverty rates in 2009 were 23.6%

• AI/AN average household income was $33,300 versus a National average of $46,200 in 2000

• AI/AN in Indian Country have incomes of less than half the National average

• the IHS estimates, historically, annual Congressional appropriations have only met 52% of AI/AN healthcare needs

• in 2009, 24.1% AI/AN lacked health insurance coverage, yet had more than double the suicide rate, with indigenous teens the highest suicide rate of any group in the country, a 514% higher alcoholism mortality rate, a 177% rate of diabetes (and the highest Type 2 rates in the country), and 500% higher rates of tuberculosis.

• 16% of students at BIA schools in 2001 had attempted suicide in the preceding 12 months

• the second leading cause of death is suicide, 2.5 the national average, among AI/AN ages 15-24

• in 2003, the national graduation rate was 49.3% for AI/AN versus 76.2% for whites, 13.3% AI/AN got undergraduate degrees verses 24.4% for the general population

• drop out rates for AI/AN high school students are more than double the national average, and are over 50% in states with the highest AI/AN population

• AI/AN children make up 2% of American children, yet 8.4% of American foster care children

• violence accounts for 75% of deaths in AI/AN ages 12-20 years (malicious injuries, homicide, suicide)

 

Statistics from the U.S. Department of Justice:

• AI/AN women are 2.5 times more likely to be raped or sexually assaulted than women in the U.S. in general

• 1 in 3 AI/AN women will be raped in her lifetime versus 1 in 5 of American women in general

• a larger percentage of victimization against AI/AN women is committed by white offenders than by AI/AN offenders

 

All of these statistics are relevant to demonstrate how, across the board, AI/AN youth, women, and whole communities are suffering as a race at unacceptable rates.  The U.S. Government is obligated to provide services to these communities, and to promote self-determination.  However, self-determination requires self-sustainability in four community aspects: environmental, social, cultural, and economical.  All four of these components are being inadequately addressed if not completely neglected, as evidenced by these atrocious statistics.  Furthermore, the lack of education and the perpetuation of hate speech and silencing of indigenous peoples that revolves around the presence of indigenous mascots in non-indigenous communities directly contributes to these disparages.  These symbols encourage the dehumanization of human beings.  This dehumanization washes away identity and cultural significance, leading to the cultural appropriation of sacred indigenous symbols and beliefs.  The lack of proper education on indigenous histories and current issues contributes to this ignorance.  All in all, indigenous peoples are lumped together as a lesser human race and are silenced and continuously marginalized.  Youth have lower self-worth and self-respect, and suicide rates remain terribly high.  Indigenous women, by the thousands areraped, murdered, missing, and ignored by the populations who are statistically more likely to have committed the crimes in the first place.

 

So we ask, as indigenous youth who accepted the Gen-I challenge this year, are we expected to accept that we or 2/3 of our friends and family will be raped in our lives?  Are we expected to accept the perpetuation of dehumanization against us and all Indigenous Peoples through the continued use of native mascots in our schools and sports?  Are we supposed to lose more indigenous friendsto suicide, because we are just an expanding statistic?  Are we supposed to believe this is what is constitutional to Indigenous Peoples?  When will the international community stop ignoring the disparities in between indigenous and non-indigenous communities and the lack of education on indigenous realities in mainstream US?

 

Start with the easy fix:  Change how we educate Americans on Indigenous Peoples, and change how they view the mascot issue.  Banish all mascots and public uses of racial slurs, such as by the Washington football team, the Cleveland baseball team, and the hundreds of schools still using these images like the Biloxi Senior High School in Mississippi.

 

We are harassed, ridiculed, and live in fear of the consequences when we ask others to stop dehumanizing and mocking usWe fear for our lives and the lives of others, just because we are representing IndigenousPeoples in an overwhelming non-indigenous society.  

 

We ask: 

Why does the United States refuse to protect our rights as defined by the UN Declaration on the Rights of Indigenous Peoples (DRIP)?

We recommend:

1. ALL RACIST MASCOTS eliminated before the close of schools June 1, 2015. Indigenous Peoples will define what is racist.
2. US comply with all Articles of the UN DRIP and eliminate all derogatory images of Indigenous Peoples and indigenous persons and culture and obtain permission to use indigenous cultural heritage in accordance with Article 11 and other relevant Articles of UN DRIP.


JEAN-LUC PIERITE: Educate yourself about the people of Tunica-Biloxi.

A recent acquaintance, with whom I came in contact while seeking enrolled Biloxi Indians disapproving of the Biloxi mascot, worked with Sun Herald to publish a piece about his disapproval of the mascot, etc.

Read the piece here: http://www.sunherald.com/2015/04/25/6193343/jean-luc-pierite-educate-yourself.html

Thought I would pass it along.

a response to a Biloxi resident.

Today is a hectic day for me, but I’m taking a couple hours out of my afternoon to address some pressing issues.  I feel it’s my duty to reply in a timely matter when certain wrongs have been done to people I care about.  I would like to think my writing is a way to expose truth that might not otherwise be exposed, and to present truth in a written, passive form that might not otherwise be heard in a heated moment of hostility.  Today, I am also sitting outside at a Panera, wondering why no one but I, and the smoker on his smoking breaks, choose to take advantage of a nice day in the city.  Folks are too comfortable with their climate control around here…but I digress.


I am writing this piece to expose the kinds of hateful messages Deloria Lane Many Grey Horses-Violich must deal with as she raises her chid and raises awareness to the mascot issue which affects all children.  I will first type out this message for you to read, then I will take the time to reply to each piece.  Keep in mind that this began an open dialogue between Deloria, her cousin Jacqueline Keeler, her father Chief Phil Lane Jr., and several other Natives – myself included.  I doubt any tidbit I will say today will provide new information to that dialogue; however, the Biloxi resident was persistent in ignoring nearly every point we made.  I thought perhaps it didn’t sink in enough; so I’m going to spend too much of my already-busy day spelling it out further for her sake, and perhaps for the sake of others:

“If the Native American headdress is so sacred then why can you purchase them at reservations located throughout the country as well as online?  Why would Native Americans sell something that is so sacred to them as a souvenir to tourists?
[Several links included to Red Path, Red Eagle, Crazy Crow]

“When European settlers first arrived in the geographical area now known as Biloxi, MS in 1699 it was inhabited by the Biloxi Tribe.  Our city, rivers, streets, etc. were named based on the history and existence of the Biloxi Indians who resided here when Europeans first arrived.
“When a school, sports team, company, etc. chooses a mascot they seek out a symbol that reflects their beliefs and conveys a message about their organization, product, people, etc.  Biloxi High School chose the Biloxi Indian based on the history of the Biloxi Indian Tribe who resided here but also because it represents strength, honor, spirit, bravery and character.  I fail to see how this could be viewed as an insult.  I do not know of any organization who has chosen a mascot for negative qualities…do you?
“In my opinion Deloria Many Grey Horses is not speaking ton behalf of Native Americans but looking for a way to promote her own opinions and interest.  Biloxi High School is not mocking the Native Americans, they are honoring them.  They obviously do not view Native Americans as a negative symbol or they would not have chosen them as their mascot.  If she finds it so offensive then maybe she is the one holding on to negative stereotypes…why else would she view our mascot as a symbol anything else?
“The Tunica-Biloxi Indian tribe from which we chose our mascot does not have a problem with it.  They do not find it offensive and actually presented Biloxi High School with a headdress.  If Deloria Many Grey Horses wants to make a difference then maybe she should first start with inner change and ask herself why she finds our mascot so offensive or views it as a negative symbol.  She should also ask Native Americans why they are selling headdresses to Non-Native Americans…maybe then can enlighten her on their beliefs and motives.
“I would also like to ask Deloria Many Grey Horses if she is 100% Native American?  Has she researched her own lineage?  How can she be sure by looking at another human being that they are not of Native American descent?  She may be very surprised to discover that not all people of Native American descent have dark hair, skin or eyes.
“In addition, some of the information in your article is not accurate.  Graduating from Berkeley I would think your research skills would be better.”

Yup.  A human being actually said those things.  But if you are amongst the few who aren’t appalled by this message, I will now break it…all…down….((sigh))

1. If the Native American headdress is so sacred then why can you purchase them at reservations located throughout the country as well as online?  Why would Native Americans sell something that is so sacred to them as a souvenir to tourists?
[Several links included to Red Path, Red Eagle, Crazy Crow]

First of all, headdresses cannot be sold to non-Native Americans.  They cannot even be sold to Native Americans if they not enrolled, or if they are enrolled in State-Recognized Tribes.  They have to be enrolled in Federally-Recognized tribes.  That is because headdresses, real ones, are made of Eagle Feathers.  Well, I shouldn’t generalized.  The Northern Plains headdresses we are talking about are exactly as I just described.  Other styles, such as my own peoples’, would probably not be called “headdresses” to the unfamiliarized.  That is because the Northern Plains headdress has become a stereotype to Native peoples through Wild West movies during the 1900s.  And, indeed, there was a period when many tribes were adopting from one another – especially as they were forced onto the same Reserves or, in the case of the Biloxi, united with other tribes for numbers and their own survival.  However, we are fortunate enough to live in a time where things have been changing.  We have been given back many rights that were taken from us, including Civil Rights and religious freedom (since  as recent as my parents’ teenage years).  So our younger generations are reviving our traditions, and we are shedding light and finding our voices to dissolve the remaining issues in our society that stereotype us and inhibit our growth.

However, because most people do not realize (on account of the stereotypes) the vast cultural differences of “Indians” (from the northern coast of Canada to the southern tip of Chile), they are silly enough to purchase these fake items.  These symbol are sacred, the headdress is sacred, but these replicas are merely sold out of desperation. Our Native artists are not protected by the Indian Arts and Craft Law that inhibits items to be sold as “authentic” if they were not in fact indigenous-made.  That is a new law.  It is exactly as old as I am, started in 1990.  This gives Natives an edge to make profit off of their own skills.  Sadly, due to the real-life struggles still faced on Reservations and in urban Indian communities, many artists see more profit and opportunity in appropriating their own culture.  These select few are trying to survive in a world that wants them dead and gone.  Their acts do not speak for all of the people.  Just keep that in mind, and please refrain from purchasing non-Native-made dreamcatchers, moccasins, or anything else.  And please do not purchase fake headdresses.  There are real indigenous children who cannot inherit eagle feathers on account of the Eagle Feather and enrollment laws in place by their tribe(s), so you shouldn’t expect to have any either.  Using the fake headdresses at Biloxi is no different, especially as you’ve demonstrated there is no education in place to teach the children what they’re wearing.  If there was, they’d realize how wrong it is and then it would cease to continue.

2. When European settlers first arrived in the geographical area now known as Biloxi, MS in 1699 it was inhabited by the Biloxi Tribe.  Our city, rivers, streets, etc. were named based on the history and existence of the Biloxi Indians who resided here when Europeans first arrived.

First of all, it was not inhabited by the Biloxi Tribe.  It was inhabited by the Tanêks who were later referred to as the Biloxi.  Much like the Navajo call themselves the Dine’ in their own language.

In terms of named places, I look at Google Maps and I see “Big Lake”, “Big Ridge”,… I’m guessing you guys figured out how to name those without the help of any tribe.  I also see countless streets named with European surnames.  Well, you don’t mean Irish Hill Drive.  Or Switzer or Carter or Orleans or Pass or Bay or Popps Ferry or Washington or Commerce or Strawberry or Georgia or Jim Byrd or Hudson Krohn or 1st, 2nd, 3rd, 4th, 5th,… Biloxi River?  Well the town is called Biloxi, too.  But no one even knows where that name came from.  It certainly was not a Tanêks word.  Oh!  Look, there’s even a Little Big Lake.  Naw, I doubt that was a Tanêks idea, either.  Deer Island?  Nope.  Sorry, I must be missing something.

So back to the origin of Biloxi… Fort Bilocci is where we get the name Biloxi.  Some seem to think it is a Choctaw word.  I don’t know.  And quite frankly, I don’t really care.  Even the historical society of Biloxi seems to have no history to support its naming.  And the Biloxi people were forced to leave in order to survive, all of them recorded as having left by no later than the 1770s.  Before the Revolutionary War in the Colonies.  Before the Louisiana Purchase.  Before Mississippi was in the Union.  The Tanêks then integrated with a number of other tribes and took the English name Tunica-Biloxi Indians.  Sorry, just none of this adds up.

3. When a school, sports team, company, etc. chooses a mascot they seek out a symbol that reflects their beliefs and conveys a message about their organization, product, people, etc.

Right, they do.  Because there is symbolism behind what they choose.  However, when a human being is chosen as a mascot – specifically an entire race of people who identify instead by their own nations – is used by non-Natives to sell their product or promote their image, this is not out of honor.  Do you really think these mascots, chosen in times when Natives weren’t even allowed to be American citizens, were really honoring anything?  No, they were chosen because Natives were considered non-human.  Boarding schools, some of which closed within my lifetime, were set in place by the government to “Kill the Indian, Save the Man” – stripping them of all their clothes, language, religion, anything that made them “Indian”.  Children taken from home and assimilated.  The government did this.  In its very motto, the program clearly parallels a dead Indian to a saved man.  Just in case you still didn’t get it, Indian =/= Man.  Indian=Animal.  Indian=Savage.  Indian=Your Mascot, based on these beliefs.  These mascots were chosen because they were savage, uncontrollable animals, noted for their resilience to assimilation.  WE are proud of our resilience to assimilation, but THEY were not.  THEY tried to beat it out of our ancestors.  To THEM, we were worthless farm animals to be tamed and broken.  No different than the way they treated our black cousins.  THAT is why this HAS TO STOP.

4. Biloxi High School chose the Biloxi Indian based on the history of the Biloxi Indian Tribe who resided here but also because it represents strength, honor, spirit, bravery and character.

There is no evidence of why they chose this.  If you think that name represents those things, then you believe in the Indian stereotype.  The Tanêks simply left.  They wanted nothing to do with the British.  I am not speaking ill of them when I say their leaving in no way earns them the right to be stereotyped as the resilient “savage”.  They were resilient, absolutely, but not in a way you comprehend.  You don’t recognize their struggle for federal recognition because, as you demonstrated in your dialogue with us, you know nothing about Indian Affairs, Tribal Law, or our histories.  You just pretend like you do, but you’re reiterating the same stereotyping lies that we have had to shoot down time and time again.  When will it end??

Furthermore, your school was the Yellow Jackets in the 1920s.  Then they – for whatever reason – decided to be the “R*dsk*ns”.  OH, hell no.  They went from that racial slur – with the same imagery and symbols – to the “Indians”.  The town name was Biloxi.  They were then of course the “Biloxi Indians”.  No school that chooses a racial slur turns into the Indians in that era of history for anything close to honor.  Do some research!!  How can I know more than you when I don’t even live there??

5.  I fail to see how this could be viewed as an insult.  I do not know of any organization who has chosen a mascot for negative qualities…do you?

Clearly you fail to see it.  I can’t say I know of anyone who chose a mascot for “negative qualities” in the sense that you mean, but I know plenty of anyones who have chosen them for the wrong reasons.  Your school included.

6. In my opinion Deloria Many Grey Horses is not speaking ton behalf of Native Americans but looking for a way to promote her own opinions and interest.

This daughter of a Chief and mother of an indigenous child is sacrificing her own reputation on behalf of everyone’s child, yours included.  Her views absolutely represent The People.  Not just the indigenous peoples.  She is protected all of our children from being taught prejudices, from being put in the same position you are now in.  If this had been resolved when you were a child, you would not have been taught this prejudice as being “normal”.  Deloria stands up for the people who cannot stand up for themselves, or who risk being assaulted, killed, racially discriminated, raped, or a number of other things that are so prevalent in our communities, especially when we choose to voice an unpopular opinion and defend our rights to our own humanity.  She is working to eliminate these damaging stereotypes and to give a better life for people. All things are related, they all affect each other.  By promoting positive imagery, we can promote safer environments, more welcoming homes for our indigenous cousins, more prosperous communities – and then maybe some day the economies in these communities will be prosperous enough that folks, like those selling the fake headdresses, will no longer need to appropriate their own cultures to make a living.  They will instead be respected for their craftsmanship and their identities.  Do not speak ill of my indigenous family.

7. Biloxi High School is not mocking the Native Americans, they are honoring them.  They obviously do not view Native Americans as a negative symbol or they would not have chosen them as their mascot.

In your opinion, this mascot is not a mockery.  That says absolutely nothing about why it was chosen, and it most certainly was chosen in a racist era.  It continues to be a racist era.  We have made so much progress, but clearly not in every department.  Honor also requires those being honored to feel honored.  By stealing symbols from other cultures, and not listening to living citizens of those cultures when they tell you they’re not honored and please stop, that is not honoring.  Not even close.  That is insolence.  They obviously do not understand the wrongness in their continued use of a stereotype and sacred symbols, or else they would have voluntarily made the change already.  You are not providing them with an educational environment to end teaching that prejudice because you are perpetuating it.  Because you believe in the prejudices and the stereotypes yourself.  That is why talking to you is like talking to a brick wall.

8. If she finds it so offensive then maybe she is the one holding on to negative stereotypes…why else would she view our mascot as a symbol anything else?

There is no “holding on” to a negative stereotype.  There is only living through the terrible impacts of these negative stereotypes being perpetuated in the world around us, every day, and being taught to the generations who will grow up and teach them yet again to their youth.  Because no one is telling them it’s wrong.  That is why Deloria, and every other person in these #NotYourMascot movement…and the dozens and counting of organizations opposed to Native mascots…are standing up and saying it’s been way. too. long.  As for why she views the mascot in the way she does,………I’m sorry, but are you capable of reading?  Of Google?  Do you know who Amanda Blackhorse is?  Do you realize this isn’t just about Biloxi?  It’s about every single Native stereotype/mascot EVERYWHERE.

9. The Tunica-Biloxi Indian tribe from which we chose our mascot does not have a problem with it.  They do not find it offensive and actually presented Biloxi High School with a headdress.

First of all, no one has established that’s why you chose the mascot.  You were the Biloxi R*dsk*ns before you were the Biloxi Indians.  In the same time when n*gger was totally cool to say, too.  Nice.

Second of all, the tribe has not said they’re okay with it.  They have not yet said anything in the matter.  Do not speak for a Nation.  What audacity.  Ironically, this same woman later quotes a letter written by a tribal member.  Yes, she quotes the whole letter and says LISTEN TO WHAT THIS MAN IS SAYING.  Oh, but we have!  Holy cow, woman!  His letter was written to the local media, asking for this nonsense to END, for his people to stop being made into a MASCOT.  He was saying STOP.  An enrolled member of the Tunica-Biloxi tribe!  Has said stop!  Has pointed out that politics get in the way of becoming directly involved in such matter.  Has stated that just because they have been silent does not mean they have consented!  Much like a lack of “stop” does not constitute rape!  So stop raping his culture!  Stop desecrating the Northern Plains sacred symbols, as members of those tribes have repeatedly begged of you!

10. If Deloria Many Grey Horses wants to make a difference then maybe she should first start with inner change and ask herself why she finds our mascot so offensive or views it as a negative symbol.  She should also ask Native Americans why they are selling headdresses to Non-Native Americans…maybe then can enlighten her on their beliefs and motives.

Deloria is making a difference.  You wouldn’t be interested in recognizing it though, because you are afraid of her success.  Because you know Biloxi is next, and you have lost your senses over it.  As have many alumni (see my last post).  That is all I have to add to this comment as I’ve explained this all already.

11.  I would also like to ask Deloria Many Grey Horses if she is 100% Native American?  Has she researched her own lineage?  How can she be sure by looking at another human being that they are not of Native American descent?  She may be very surprised to discover that not all people of Native American descent have dark hair, skin or eyes.

It is not your business the heritage of a person.  You said your husband is Irish, but what percentage?  What, do we weight the value of our opinions based on blood now? As I’ve asked before, are we dogs?  Do you only want purebreds?

You really think this woman needs to research her lineage?  Her father, a chief, wears a 120-year-old headdress and attends indigenous campaigns all across the world.  He, Deloria, Jackie… they have their own Wikipedia pages.  Yeah, I know Wikipedia isn’t some symbol of one’s worth…but I would guess that, based on your lack of research in other areas, Wikipedia might be something your more capable of using than Google.  Just saying.

I can’t even take this part seriously.  “She may be very surprised…”  Oh, yes because she has never seen another Native person in her life.  Woman, you may be surprised that not all Natives look like Chief Wahoo, or like your silly school mascot and symbols.  YOU are the one promoting stereotypes and here you are, defending Native DIVERSITY.  I’m just going to say…you’re a hypocrite…and there’s no need to discuss this part further.  (P.S. WHAT AUDACITY.)

12. In addition, some of the information in your article is not accurate.  Graduating from Berkeley I would think your research skills would be better.

I have not seen anything of Deloria’s that is inaccurate.  However, I have seen nothing of yours that is.  You are clearly incapable of research, so you are not one to talk.  Furthermore, you seem to not address that many Tunica-Biloxi members have stated on social media that the Northern Plains headdress replicated by the school is not in fact one of their symbols.  It is a symbol of the people you are attacking in this conversation.  Based on a conversation with an enrolled member, I have come to understand that there is only one headdress, that it was worn by his great-grandfather and grandfather, and there is a story behind how it was obtained.  In other words, it is not representative of Biloxi culture in any way.  But I won’t have the audacity to make those claims on my own, because I am Shawnee.

Oh, wait, you figured out she went to Berkeley.  However did you manage to research that?  I guess you did get one thing right!  Whoo!

And to leave you with one more thing…. In the woman’s defense, she did claim this was a “copied and pasted” quote from someone on Facebook who was banned from a group, and that it was not her own.  Either way, she thought it was important enough to keep it in the conversation:

 

I’ll let you decide for yourself what kind of people we are dealing with, and whether they understand the implications of their “honor” for the “Biloxi Indians” or not.