Where's the Respect for First Nations, Aboriginals, Natives

[Media Stereotypes]

Turtle Island Native Network asks:
"Where is the Respect for First Nation, Aboriginal, Native Peoples?"
http://www.turtleisland.org/news/news-racism.htm

"Consider the events of our history. Then look and listen today, to the false reflections and representations of Indigenous Peoples, as inferior and less-than-human. Consider the words, images and beliefs. It is no wonder there is so much violence against us.

Consider the source. There is so much frustration and anger within us. We can be saddened, but we should not be surprised by the hostility, the violence against ourselves, against each other, and against others."

"Consider the tools of truth and education. We must confront those demons that demean us all." Tehaliwaskenhas (Oneida), November 2005.
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And the fight goes on . . .
2009
http://www.turtleisland.org/discussion/viewtopic.php?p=10741#p10741
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Sport Mascots Cause Violence
May 2007
viewtopic.php?p=8277#p8277

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Discrimination against Aboriginal Canadians is being aired again on the international stage . . .
February 2007
viewtopic.php?p=8022#p8022

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National survey commissioned by Indian Affairs reveals racism on the rise against urban Aboriginals in Canada
February 2007
http://www.turtleisland.org/resources/o ... survey.doc

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Victory for Native American rights and respect - University of Illinois agrees to scrap controversial mascot
February 2007
viewtopic.php?p=8018#p8018

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Speaking of racism and discrimination
Read the story of Michael McKinnon
viewtopic.php?p=8023#p8023

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George Lessard pointed this out to us.
media@web.net

Stereotyping Native America
This exhibit of photographs features "turn of the 20th century
stereographs of Native Americans" and related depictions to "showcasehow, around the turn of the 20th century, photographic convention dictated Native Americans be portrayed according to mainstream American typologies." Includes an introductory essay and annotated images. From the California Museum of Photography, University of California, Riverside. . .
URL: http://138.23.124.165/exhibitions/stere ... ault.lasso
LII Item: http://lii.org/cs/lii/view/item/22143

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Challenging Stereotypes
Aboriginal filmmaker Loretta Todd . . .
viewtopic.php?p=6602#p6602

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Protection and Welcoming Pole
"We want to get away from the stereotypes and generalizations of First Nations people."
http://ring.uvic.ca/06jan06/features/welcome-pole.html

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Racism and Native Peoples' as Sports Mascots . . .
viewtopic.php?p=5935#p5935

PERSPECTIVE - Updating Aboriginals in Film . . .
http://www.straight.com/content.cfm?id=15556

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Redskin, a 500 year Hate Crime . . .
http://www.iwchildren.org/redskinhate.htm
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Prominent journalists and Survival International launch new campaign
against racism in the media . . . A new campaign launched today(January 31, 2006) aims to end the portrayal of tribal people in the press as 'primitive' and 'Stone Age'. It is being supported by prominent journalists such as BBC World Affairs Editor John Simpson, the BBC's Caroline Hawley, George Monbiot, John Pilger, Sandy Gall and Christopher Booker . . . http://www.survival-international.org/stampitout.php
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Stereotypes and self esteem of youth . . .
viewtopic.php?t=4030

Ten Little Indians and Objectionable Reading. . .
viewtopic.php?t=4046

Stereotypes, Discrimination and Human Rights . . .
viewtopic.php?t=3819

Media Portrayals of Aboriginal People. . .
http://www.media-awareness.ca/english/i ... al_people/

Common Portrayals of Aboriginal People. . .
http://www.media-awareness.ca/english/i ... rayals.cfm

Aboriginal People in the News . . .
http://www.media-awareness.ca/english/i ... l_news.cfm

Help Fight Media Stereotypes of Indigenous Peoples . . .
http://fightmediastereotypes.bravehost.com

Racism in Montana? White folks say no, but it is a different story according to the Chippewa-Cree Indians . . .
http://www.headwatersnews.org/edu.Havre.htm

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Media Stereotypes

Petition against Survivor Guatemala tv episode featuring feathers and warpaint . . .

News and Comment
by Tehaliwaskenhas
Bob Kennedy, Oneida
Copyright
Turtle Island Native Network
http://www.turtleisland.org

October 6, 2005

The CBS television network is the target of yet another petition because one of its programs is offensive to Indigenous Peoples.

The latest petition is against the Survivor Guatemala tv episode featuring feathers and warpaint and demeaning representations of Native American symbolisms.

A rally is planned for Sunday morning outside CBS in New York City.

Tonight CBS will air another episode of their popular reality show Survivor Guatemala at 8pm Eastern Standard Time. Judge for yourself by visiting the CBS web site at http://www.cbs.com/primetime/survivor11

Marie Deveneaux and Thomas Greenfield of Natives Against Media Stereotypes (NAMS) explained, "While this is supposed to be a depiction of the ancient Mayan Indians, we fear it may have negative ramifications for Native Americans, who’ve usually been depicted in a similarly racist and stereotypical fashion. We believe that the reality/game show acquired by CBS, when placed in the context of American culture has strong racists elements attached to it . . . The disproportionately exaggerated portrayals once again create a disservice to the Native American communities who have been fighting these negative stereotypes all their lives. We just want to send the message to these executives that racist stereotypes in Survivor Guatemala will not be tolerated by the viewers."

This is not the first time CBS has been chastised for a program offensive to Native Americans. A performance by the group Outkast during the 2004 Grammy Awards broadcast by CBC, included a negative depiction of Native images - phony feathers and dances.
viewtopic.php?t=1635

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BACKGROUND

"Survivor Guatemala: We're Surviving Media Stereotyping Again! CBS Allows Yet Another Discriminatory Display Aimed at Aboriginal People!Boycott CBS to Stop Racist Stereotypes: Your Help Needed"

Protest "Survivor Guatemala" in Person
Location: 51 W. 52nd St.
New York, NY
Time: 8:00 a.m. Sunday October 9, 2005

CBS will air another episode of their popular reality show "Survivor Guatemala" on Thursday, October 6th, 2005 at 8:00pm EST.

We are asking everyone to go to CBS's website and judge for themselves.
http://www.cbs.com/primetime/survivor11/

While this is supposed to be a depiction of the ancient Mayan Indians, we fear it may have negative ramifications for Native Americans, who've usually been depicted in a similarly racist and stereotypical fashion.

Natives Against Media Stereotypes - NAMS's stance on the Survivor show has always been consistent. We believe that the reality/game show acquired by CBS when placed in the context of American culture has strong racists elements attached to it. The show stands to reinforce the negative image of the Black man, strong women, Lesbians and Gays and the Indigenous people of the land where it is filmed and to present exaggerated caricatures of real human beings only to entertain us the "Amos and Andy" of today.

NAMS understands that humor is subjective and is primarily based on one's artistic interpretation. However in this instance the blatant disregard for the sensitivities of the Mayan Indian community serves to show how Indigenous voices are once again marginalized. We feel that the current lack of positive images of Indigenous Americans in the media does not allow for any sort of counterbalance to this show. The disproportionately exaggerated portrayals once again create a disservice to the Native American communities who have been fighting these negative stereotypes all their lives.

We just want to send the message to these executives that racist stereotypes in "Survivor Guatemala" will not be tolerated by the viewers.

None of us can remember a positive reoccurring Native American talent on CBS primetime. The network continues to showcase Native American males as either brutal savages or mindless guides and helpers of smarter, stronger, more spiritually in-tuned whites.(as seen on "Walker Texas Ranger" or "Dr. Quinn, Medicine Woman(sic)" and numerous "special programs") or in cameo appearances as angry, psychotic drunks. There is not one positive Native American person on CBS primetime schedule.

After the Outkast performance, talks with CBS and Native American elders proved to have been futile, even after a Jesse Jackson joined with Native American rap artist, Litefoot, to call for a public apology at the Gathering of Nations Pow Wow. We have sent countless letters and e-mails to CBS to suggest that they find the many talented Native American comedians, film-makers and playwrights to produce quality television about Native Americans living in the present day and to replace shows that are set in the past or show nothing but stereotypes. Those suggestions have been ignored. We believe that CBS still does not understand the ramifications of supporting such a show and the negative "trickle down effect" it will have on the Native American communities across America and our supporters.

We implore you to help NAMS (Native Americans Against Media Stereotypes) support and stage a protest against CBS and its sponsors.

For more information how you can help eliminate another episode full of racist stereotypes from being aired in your community, visit this web site's action guide on challenging stereotypes
http://www.mentalhealth.samhsa.gov/publ ... 513-03.asp

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To: Turtle Island Native Network Contact Form
--------------------------------------------------------------
Date : October 6th, 2005
From: Thomas Greenfield

E-mail: natives_against_mediastereotypes@yahoo.com

Comments:
Hello,

This is to let you know that a petition has been posted online asking for
an apology on behalf of Indigenous Americans throughout from all those
involved in planning and broadcasting the \"Survivor Guatemala\" episode
where contestants were given feathers and war paint and encouraged to
mock the Indigenous culture of Guatemala.

The episode aired on Thursday September 29, 2005. We've posted pictures from the show on our website at:
http://fightmediastereotypes.bravehost.com

We thought your organization might be sympathetic to our cause and we
would really appreciate it if you could help us out by posting a link to
our website or to our petition.

The petition is located at:
http://new.petitiononline.com/stopCBS/petition.html

If we can get enough signatures, we intend to present it to CBS on
Columbus day.

If you know of any Indigenous activists groups in the New York area,
we'd like to coordinate a protest at CBS corporate headquarters.

Links and more specific information about CBS's sponsors is located at:
http://fightmediastereotypes.bravehost.com/boycott.html

We should have a message/discussion board up within a few days. We'd be happy to talk with anyone who wants to talk to us about why we wrote the petition.

Thank you for your attention, and hope we'll be hearing from you soon.

Marie Deveneaux (Ojibwe/Cree)
Thomas Greenfield (Tarahumara/ Huichol)
Natives Against Media Stereotypes
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APA Calls for the Immediate Retirement of American Indian Sports Mascots

Such Sports Mascots Promote Inaccurate Images and Stereotypes and Negatively Affect the Self-Esteem of Young American Indians
WASHINGTON – The American Psychological Association is calling for the immediate retirement of all American Indian mascots, symbols, images and personalities by schools, colleges, universities, athletic teams and organizations, the Association announced today.
APA’s action, approved by the Association’s Council of Representatives, is based on a growing body of social science literature that shows the harmful effects of racial stereotyping and inaccurate racial portrayals, including the particularly harmful effects of American Indian sports mascots on the social identity development and self-esteem of American Indian young people.

“The use of American Indian mascots as symbols in school and university athletic programs is particularly troubling,” says APA President, Ronald F. Levant, EdD. “Schools and universities are places of learning. These mascots are teaching stereotypical, misleading and, too often, insulting images of American Indians. And these negative lessons are not just affecting American Indian students; they are sending the wrong message to all students.”

Psychologist Stephanie Fryberg, PhD, of the University of Arizona, has studied the impact of American Indian sports mascots on American Indian students as well as European American students. Her research shows the negative effect of such mascots on the self-esteem and community efficacy of American Indian students.

“American Indian mascots are harmful not only because they are often negative, but because they remind American Indians of the limited ways in which others see them,” Fryberg states. “This in turn restricts the number of ways American Indians can see themselves.”

The issue of the inappropriateness and potential harm of American Indian mascots is broader than the history and treatment of American Indians in our society say many psychologists who have studied issues of race in America. Such mascots are a contemporary example of prejudice by the dominant culture against racial and ethnic minority groups, according to these scholars.

Psychologist Lisa Thomas, PhD is a member of the APA Committee on Ethnic and Minority Affairs which drafted the Indian mascot resolution.

“We know from the literature that oppression, covert and overt racism, and perceived racism can have serious negative consequences for the mental health of American Indian and Alaska native (AIAN) people. We also need to pay careful attention to how these issues manifest themselves in the daily lives (e.g., school, work, traditional practices, and social activities) and experiences of AIAN individuals and communities. As natives, many of us have had personal and family experiences of being the target of frightening, humiliating, and infuriating behaviors on the part of others. This resolution makes a clear statement that racism toward, and the disrespect of, all people in our country and in the larger global context, will not be tolerated,” Dr. Thomas states.

Full text of the resolution can be found at http://www.apa.org/releases/ResAmIndianMascots.pdf

APA Resolution Recommending the Immediate Retirement of
American Indian Mascots, Symbols, Images, and Personalities by
Schools, Colleges, Universities, Athletic Teams, and Organizations

WHEREAS the American Psychological Association has recognized that racism and racial
discrimination are attitudes and behavior that are learned and that threaten human development
(American Psychological Association, June 2001);
WHEREAS the American Psychological Association has resolved to denounce racism in all its
forms and to call upon all psychologists to speak out against racism, and take proactive steps to
prevent the occurrence of intolerant or racist acts (American Psychological Association, June 2001);
WHEREAS the continued use of American Indian mascots, symbols, images, and personalities
undermines the educational experiences of members of all communities-especially those who have
had little or no contact with Indigenous peoples (Connolly, 2000; U.S. Commission on Civil Rights,
2001; Society of Indian Psychologists, 1999; Webester, Loudbear, Corn, & Vigue, 1971);
WHEREAS the continued use of American Indian mascots, symbols, images, and personalities
establishes an unwelcome and often times hostile learning environment for American Indian
students that affirms negative images/stereotypes that are promoted in mainstream society (Clark &
Witko, in press; Fryberg, 2003; Fryberg & Markus, 2003; Fryberg, 2004a; Munson, 2001; Society of
Indian Psychologists, 1999; Staurowsky, 1999);
WHEREAS the continued use of American Indian mascots, symbols, images, and personalities by
school systems appears to have a negative impact on the self-esteem of American Indian children
(Chamberlin, 1999; Eagle and Condor Indigenous People’s Alliance, 2003; Fryberg, 2004b; Fryberg
& Markus, 2003; Maryland Commission on Indian Affairs, 2001; Society of Indian Psychologists,
1999; The Inter-Tribal Council of the Five Civilized Tribes, 2001; Vanderford, 1996);
WHEREAS the continued use of American Indian mascots, symbols, images, and personalities
undermines the ability of American Indian Nations to portray accurate and respectful images of their
culture, spirituality, and traditions (Clark & Witko, in press; Davis, 1993; Gone, 2002; Rodriquez,
1998; Witko, 2005);
WHEREAS the continued use of American Indian mascots, symbols, images, and personalities
presents stereotypical images of American Indian communities, that may be a violation of the civil
rights of American Indian people (Dolley, 2003; King, 2001; King & Springwood, 2001; Pewewardy,
1991; Springwood & King, 2000; U. S. Commission on Civil Rights, 2001);
WHEREAS the continued use of American Indian mascots, symbols, images, and personalities is a
form of discrimination against Indigenous Nations that can lead to negative relations between
groups (Cook-Lynn, 2001; Coombe, 1999; U. S. Commission on Civil Rights, 2001; Witko, 2005);
WHEREAS the continued use of American Indian symbols, mascots, images, and personalities is a
detrimental manner of illustrating the cultural identity of American Indian people through negative
displays and/or interpretations of spiritual and traditional practices (Adams, 1995; Banks, 1993;
Nuessel; 1994; Staurowsky, 1999; Witko, 2005);
WHEREAS the continued use of American Indian mascots, symbols, images, and personalities is
disrespectful of the spiritual beliefs and values of American Indian nations (Churchill, 1994; Gone,
2002; Sheppard, 2004; Staurowsky, 1998);
WHEREAS the continued use of American Indian mascots, symbols, images, and personalities is
an offensive and intolerable practice to American Indian Nations that must be eradicated (U.S.
Commission on Civil Rights, 2001; Society of Indian Psychologists, 1999);
WHEREAS the continued use of American Indian mascots, symbols, images, and personalities has
a negative impact on other communities by allowing for the perpetuation of stereotypes and
stigmatization of another cultural group (Fryberg, 2004b; Gone, 2002; Staurowsky, 1999; U.S.
Commission on Civil Rights, 2001);
THEREFORE BE IT RESOLVED that the American Psychological Association recognizes the
potential negative impact the use of American Indian mascots, symbols, images, and personalities
have on the mental health and psychological behavior of American Indian people;
THEREFORE BE IT RESOLVED that the American Psychological Association encourages
continued research on the psychological effects American Indian mascots, symbols, images, and
personalities have on American Indian communities and others;
THEREFORE BE IT RESOLVED that the American Psychological Association encourages the
development of programs for the public, psychologists, and students in psychology to increase
awareness of the psychological effects that American Indian mascots, symbols, images, and
personalities have on American Indian communities and others;
AND
THEREFORE BE IT RESOLVED that the American Psychological Association supports and
recommends the immediate retirement of American Indian mascots, symbols, images, and
personalities by schools, colleges, universities, athletic teams, and organizations.
References
Adams, D.W. (1995). Education for extinction: American Indians and the boarding school
experience. Lawrence, KS: University Press of Kansas.
American Psychological Association (June 2001). An emergency action of the Board of Directors:
Resolution against racism and in support of the goals of the 2001 United Nations World
Conference Against Racism, Racial Discrimination, Xenophobia, and Related Intolerance.
Washington, DC: Author. [Available online: http://www.apa.org/pi/racismresolution.html.]
Banks, D. (1993). Tribal names and mascots in sports. Journal of Sport and Social Issues, 17(1),
5-8.
Chamberlin, J. (1999). Indian Psychologists Support Retiring of Offensive Team Mascots. APA
Monitor, 30 (4).
Clark, R. & Witko, T. (in press). Growing up Indian: Understanding urban Indian adolescents. In
American Psychological Association (in press). No Longer Forgotten: Addressing the Mental
Health Needs of Urban Indians. Washington, DC: Author.
Churchill, W. (1994). Indians are us? Culture and genocide in native North America. Monroe, ME:
Common Courage Press.
Connolly, M. R. (2000). What’s in a name? A historical look at Native American related nicknames
and symbols at three U.S. universities. Journal of Higher Education 71 (5), 515-547.
Cook-Lynn, E. (2001). Anti-Indianism in North America: A voice from Tatekeya’s earth. Urbana,
IL: University of Illinois Press.
Coombe, R. J. (1999). Sports trademarks and somatic politics: Locating the law in critical cultural
studies. In R. Martin & T. Miller (Eds.). SportCult (pp. 262-288). Minneapolis, MN: University
of Minnesota Press.
Davis, L. (1993). Protest against the use of Native American mascots: A challenge to traditional,
American identity. Journal of Sport and Social Issues 17 (1), 9-22.
Dolley, J. (2003). The four r’s: Use of Indian mascots in educational facilities. Journal of Law and
Education, 32 (1), pp. 21-35.
Eagle and Condor Indigenous People’s Alliance (2003). Resolution by the Eagle and Condor
Indigenous Peoples’ Alliance on Eliminating Native American Indian Descriptions Naming
Mascots, Logos, and Sports Team Nicknames in Oklahoma Public Schools. [Available On-line:
http://www.aistm.org/2003ecipa.htm.]
Fryberg, S. A. (June, 2003). Free to be me? The impact of using American Indians as mascosts.
Invited address at the 16th Annual Convention of American Indian Psychologists and
Psychology Graduate Students, Utah State University, Logan, Utah.
Fryberg, S. A. & Markus, H. R. (2003). On being American Indian: Current and possible selves.
Journal of Self and Identity, 2, 325-344.
Fryberg, S. A. (November, 2004a). “Dude, I’m honoring you”: The impact of using American
Indian mascots. Invited address at the North American Society for Sociology of Sports,
Tucson, Arizona.
Fryberg, S. A. (June, 2004b). American Indian social representations: Do they honor or constrain
identities? Invited address at the Mellon Humanities Center Workshop/Research Institute for
Comparative Studies in Race and Ethnicity network, “How do identities matter?” Stanford
University, Stanford, California.
Gone, J. P. (2002). Chief Illiniwek: Dignified or damaging? In T. Straus (Ed.), Native Chicago (2nd
ed., pp. 274-286). Chicago, IL: Albatross.
Inter-Tribal Council of the Five Civilized Tribes (2001). The Five Civilized Tribes Intertribal Council
Mascot Resolution. [Available On-line at: http://aistm.org/2001.civilized.tribes.htm.]
King, C. R. (2001). Uneasy Indians: Creating and contesting Native American mascots at
Marquette University. In C.R. King & C. F. Springwood (Eds.). Team spirits: Essays on the
history and significance of Native American mascots (pp. 281-303). Lincoln, NE: University of
Nebraska Press.
King, C.R., & Springwood, C.F. (2001). Beyond the cheers: Race as spectacle in college sports.
Albany, NY: State University of New York Press.
Maryland Commission on Indian Affairs (2001). Resolution of the Maryland Commission on Indian
Affairs. [Available On-line at: http://aistm.org/maryland.resolution.2001.htm.]
Munson, B. (2001). Tolerance in the news. [Available On-line at:
http://www.tolerance.org/news/article_tol.jsp?id=169.]
Nuessel, F. (1994). Objectionable sports team designations. Names: A Journal of Onomastics 42,
101-119.
Pewewardy, C. D. (1991). Native American mascots and imagery: The struggle of unlearning
Indian stereotypes. Journal of Navaho Education, 9(1), 19-23.
Rodriquez, R. (1998). Plotting the assassination of Little Red Sambo: Psychologists join war
against racist campus mascots. Black Issues in Higher Education, 15(8), 20-24.
Sheppard, H. Assembly: No redskins---Ban on name advances to Senate. Los Angeles Daily,
2004 [Available On-line at: http://www.dailynews.com/Stories/0,1413 ... 1923795,00.]
Society of Indian Psychologist (1999). Position statement in support of “retiring” all Indian
personalities as the official symbols and mascots of universities, colleges, or schools (and
athletic teams). [Available On-line at: http://www.aics.org/mascot/society.html.]
Springwood, C. F. & King, C. R. (2000). Race, power, and representation in contemporary
American sport. In P. Kivisto & G. Rundblad (Eds.), The color line at the dawn of the 21st
century (pp. 61-174). Thousand Oaks, CA: Pine Valley Press.
Staurowsky, E. (1999). American Indian imagery and the miseducation of America. Quest, 51 (4),
382 392. [Available On-line at: http://www.aistm.org/staurowsky.miseducation.htm.]
Staurowsky, E. (1998). An Act of Honor or Exploitation?: The Cleveland Indian’s Use of the Louis
Francis Socalexis Story. Sociology of Sports Journal, 15, 299 316.
U. S. Commission on Civil Rights (April 13, 2001). Statement of U.S. Commission on Civil Rights on
the use of Native American images and nicknames as sports mascots. [Available On-line:
http://www.aics.org/mascot/civilrights.html.]
Vanderford, H. (1996). What’s in a name? Heritage or hatred: The school mascot controversy.
Journal of Law and Education, 25, 381-388.
Webster, S. Loudbear, P., Corn, D., & Vigue, B. (1971, February 17). Four MU Indian students
describe Willie Wampum as racist symbol. The Marquette Tribune, p. A9.
Witko, T. (2005). In whose honor: Understanding the psychological implications of American Indian
mascots. California Psychologist, January Issue.

[Heritage and Stereotypes]

Thursday, November 3, 2005

Missing the mark on Native American Heritage Month

Nichole Boyd
president, Native American Student Organization
Southern Illinois University

Guest Columnist
Daily Egyptian

For the past three and half years, I have been working on this campus to educate people about Native American Cultures, and I feel as though I have been talking to a wall. Hopefully this will not fall on deaf ears. This University seriously lacks Native American faculty, staff, students, classes, cultural programming and a general acknowledgement of the present day Natives.

To truly be as diverse, as this University claims, would you not have to make an effort to include all races? The enrollment numbers for Native students this fall were 91 undergraduates and 11 graduates, and that is less than 0.5 percent of total enrollment. This raises some questions. What is the administration doing about recruiting and retaining Native students? Why would Native students want to come to SIUC with no Native faculty of staff to go to for support, no adequate cultural programs and only one Native American RSO on campus?

Academically, SIUC is behind both Northern Illinois University and University of Illinois, both of which have Native American Studies programs. A Latino Studies Program was approved last month with no mention of a Native American Studies Program or adding more Native classes. There are only two classes that are offered: contemporary and traditional Native American art. What does this say about the cultures, that our art is the only thing of value worth teaching? What about anthropology, history, sociology, political science and law? Native classes could fit very easily into these departments.

There is absolutely no excuse for the programming that was aloud for Native American Heritage Month this year. If the goal of the planning committee was to "respect and preserve the rich Native American traditions and cultures," they have completely missed their mark. The programming, display case and symbols used for the month are not only offensive, but they fuel stereotypes of Natives. You would never see fried chicken on a Black History Month poster, why are arrowheads and dream catchers any more appropriate for November? As claimed, if "budget" is the issue, why did the planning committee not seek out more cosponsors as in the previous three years? Should Student Development not also be fighting for increased funds in order to provide sufficient cultural programs or is the status quo of bringing in white presenters for Native American Heritage Month viewed as sufficient?

It would be misleading if I did not explain that there are a few faculty members who have shown support. The Rev. Joseph Brown and Carla Smoot, of Black American Studies, have offered cultural support and academic advice to Native students, but they are here for the Black students. To ask them to advise another minority is not only unfair to them but it is unfair to the Black students who also need their time. Seymour Bryson, chancellor of Diversity, is committed to working with the Native American Student Organization to create a Native American Student Guide, which will be similar to the African American, Asian and Latino Student Guides already available.

I offer these ideas to rectify this situation. First, offer Native American classes. At other universities, most of these classes are taken by non-Native students and almost always fill. Second, hire Native American faculty and staff. The students will follow knowing there is a support system in place. Finally, use the same standard used in the planning of other minority months. If the cultural knowledge is not available for this, maybe it is time to pass the month on to a cultural body that posses the knowledge about their own people.

Pilaymayaye,
Nichole Boyd
President, Native American Student Organization

618 201 7953

nativeatsiu@hotmail.com


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Southern Illinois University at Carbondale celebrates Native American Heritage Month
http://www.southernillinoisan.com/artic ... 201476.txt

[Mascot Scrapped]

Goodbye and good riddance to "Chief Illiniwek"!
http://www.turtleisland.org/photo/chiefillinwek.jpg

Note from Turtle Island Native Network: University drops controversial mascot but you can see in the news release below - it was done for sports reasons and nothing was said about the way it has offended Native Americans for more than 80 years

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February 16, 2007

Chief Illiniwek Will No Longer Perform

NCAA to lift sanctions on Illini athletics

URBANA—The University of Illinois today announced that Chief Illiniwek will no longer perform at athletic events on the Urbana-Champaign campus after this season’s last men’s home basketball game in Assembly Hall on February 21.

As a consequence, the University will immediately become eligible to host post-season National Collegiate Athletic Association (NCAA) championship events.

In a February 15, 2007, letter to the University, the NCAA stated that “[o]nce this action is taken, the university will be immediately removed from the list of institutions subject to the NCAA Executive Committee’s policy regarding Native American mascots,
nicknames and imagery at NCAA championship events.

Continued removal from the list is conditioned upon the university’s future non-use of ‘Chief Illiniwek’ and the related Native American imagery in connection with university athletics.

“Assuming the announced changes are affected and assuming such use does not reoccur, the university will be in full compliance with the policy,” the letter stated.

“Accordingly, the policy will not preclude the university from hosting or participating in
NCAA championship events, should the university be otherwise eligible.”

The NCAA letter was signed by Bernard Franklin, senior vice president for governance, membership, education and research services.

U. of I. Board of Trustees Chair Lawrence C. Eppley said today’s announcement marks a critical step toward finishing the work of the consensus process.

“This step is in the best interest of the University and is consistent with the Board’s previously stated
goal of concluding this year its consensus process regarding Chief Illiniwek.

Among our objectives was recognizing the goal of having high integrity athletic programs and student athletes who have the opportunity to compete at the highest levels,” Eppley said.

“We made and met many friends through the consensus process. And while people differed on their opinions of the Chief, the overwhelming majority of those voices put their love for the University ahead of their opinion on the Chief,” Eppley said.

“The Chief Illiniwek tradition inspired and thrilled members of the University of Illinois community for 80 years,” Eppley said. “It was created, carried on, and enjoyed by people with great respect for tradition, and we appreciate their dedication and
commitment. It will be important now to ensure the accurate recounting and safekeeping of the tradition as an integral part of the history of the University.

We also have the responsibility to work together to capture and put to good use the goodwill created by the tradition and to maintain other great traditions like the Three-In-One for decades to come.”

The Chief Illiniwek tradition began in 1926 in conjunction with the Marching Illini, the nation’s premier marching band. Criticism of the tradition intensified in recent years, although the symbol and iconic halftime performance remained popular among
alumni and the public. The Board of Trustees’ consensus process for resolving issues regarding Chief Illiniwek was underway when the NCAA Executive Committee established its policy in August 2005.

During two rounds of appeals by the University to the NCAA over its policy, the NCAA rescinded its objection to the names “Illini” and “Fighting Illini” but retained Illinois on its non-compliant list because of the Chief Illiniwek name, logo and the performance. The University exhausted the NCAA appeals process last April and since then has been banned from hosting NCAA championship events on the Urbana campus.

For more information, including a link to the NCAA letter, refer to the following website:
www.uillinois.edu/chief

Questions and Answers

Q What happened?

A The University announced that Chief Illiniwek will no longer perform at athletic events on the Urbana campus after the final men’s home basketball game on Feb. 21, 2007. And the National Collegiate Athletic Association (NCAA) stated in a letter the University will be immediately removed from the list of universities in violation of the NCAA policy regarding Native American imagery and sanctions against the University’s Division of Intercollegiate Athletics (DIA) will be lifted.

Q What does this mean?

A It means the Chief Illiniwek tradition will be discontinued at the University of Illinois at Urbana-
Champaign:

No connection of Chief Illiniwek to Illini athletics or the Marching Band.

No selection of a student to portray Chief Illiniwek.

No performance by Chief Illiniwek at Urbana athletic events, or other University events.

No use of the name Chief Illiniwek in connection with the University.

Q Does this mean that on Feb. 21, 2007 the Chief will have danced for the last time?

A Yes. The Chief Illinwek tradition will not continue after Feb. 21.

Q What will happen with the University’s trademark rights to the name Chief Illiniwek, the portrayal of the Chief and the Chief Illiniwek logo?

A The University is reviewing trademark laws. No final decision has been made.

Q Will the names Illini and Fighting Illini be retained?

A Yes, absolutely.

It is generally understood that the name Illini is short for the name of the state from which the
University takes its name: Illinois. The Fighting Illini name is a common reference to an athletic team’s competitiveness and drive for excellence, as is the case with numerous “Fighting”-nicknamed athletics at other universities (e.g., Fighting Irish).

The BOT on several occasions has formally spelled out aspects of the consensus process regarding the Chief Illiniwek tradition and stipulated that the names Illini and Fighting Illini would be retained.

The NCAA rescinded its objections to Illini and Fighting once its Executive Committee had a
better understanding of their origins and meanings

Many among those who favor an end to the Chief tradition nevertheless favor retention of the names Illini and Fighting Illini.

Q Will the Chief Illiniwek tradition be replaced? If so, with what?

A The campus administration will take up whether and how to go about establishing a new tradition, but a process and timetable for doing so have not been set. Any new symbol will not use American Indian imagery.

Q Who made the decision to end/retire the Chief Illiniwek tradition?

A This is an outcome that was foreshadowed for more than a year as the trustees engaged University
constituencies in a consensus process since 2004 to resolve issues regarding the Chief Illiniwek
tradition.

The BOT approved eight guidelines for that process in the summer of 2005.

The NCAA’s August 2005 policy regarding use of American Indian imagery by member institutions and the University’s unsuccessful appeal of that policy to the NCAA Executive Committee in 2006 were factors in the outcome.

Q Why wasn’t there a formal action/vote by the Board of Trustees?

A A BOT vote was not required. The BOT chair conferred individually with his colleagues. A letter
from the NCAA confirmed that U of I would be removed from its lists and sanctions lifted.

Q But since a BOT action in 1990, the common perception was that Trustees have claimed
ownership/control of the Chief Illiniwek tradition, with the inference it would require a BOT
action/vote to end or change the tradition. Did the BOT ignore responsibility?

A No, the BOT absolutely fulfilled its obligations.

A formal BOT action/vote was not necessary.

The BOT has voted on numerous occasions on this issue in recent years.

In October 1990 the BOT approved a motion to retain the Chief as symbol of athletic teams at the Urbana campus and thus took BOT ownership of the issue, but neither in that nor other subsequent BOT actions was it ever stated that a vote would be required to change or end the tradition.

The University is a member of the NCAA and has been in violation of an NCAA policy since last April, when the University’s final appeal of that policy was denied by the NCAA Executive Committee.

As a practice, the BOT does not take a formal action/vote to ensure University compliance with NCAA or other applicable regulations.

Q Was this legal?

A Yes. University legal counsel provided guidance to the BOT on how it could proceed.

Q Did the BOT act secretly in closed-door session?

A No, that would be forbidden by the Illinois Open Meetings Act (OMA), and the BOT complies with the OMA. The BOT chair conferred individually with his colleagues on the BOT to seek their consensus and concurrence.

Q Why didn’t the BOT sue the NCAA to challenge the policy?

A BOT members agreed that litigation against the NCAA wasn’t in the best interest of the University.

A lawsuit against the NCAA would be time-consuming and expensive. There would be no guarantee of success. It would involve challenging the member organization that regulates intercollegiate athletics
at the Urbana and Chicago campuses.

The current sanctions on the Urbana DIA would remain in effect throughout the litigation process.

Q Why didn’t the University join the University of North Dakota in its lawsuit against the NCAA?

A The circumstances—legally and in terms of the NCAA policy—were not the same for the respective universities. BOT members determined a costly, time consuming lawsuit against the NCAA was not in the best interest of our University.

Q Did the University cave in to the NCAA?

A No, as a member institution of the NCAA the University made an exhaustive appeal of what the
BOT saw as flaws in the policy, an appeal that lasted eight months and went for several rounds.
As a result, the NCAA Executive Committee rescinded its objections to the names “Illini” and “Fighting Illini,” and Urbana athletics will continue to use those names without sanctions. The NCAA Executive Committee ultimately upheld its policy and sanctions against the University on three issues: the Chief Illiniwek name, the portrayal/performance and the logo. Illini athletic teams already have been subjected to the NCAA sanction—a ban on hosting post-season NCAA championship competition (men’s tennis in Spring 2006 and women’s soccer in Fall 2006).

Q What were the BOT’s considerations in the consensus process?

A The BOT adopted the following eight guidelines in 2005:
1. Seek consensus.
2. Preserve tradition and heritage in concert with the Board’s (Sept. 9, 2004) heritage resolution.
3. Retain the names “Illini” and “Fighting Illini.”
4. Recognize the diversity of Illinois’ American Indian culture, past and present.
5. Engage American Indian involvement in our efforts.
6. Reflect the University’s core values of excellence, integrity and respect.
7. Recognize the significant opportunities that University events, venue and forums provide to
educate and inform our community and the public about American Indian culture, history and
heritage.
8. Recognize the University’s goals of having high integrity athletic programs, winning teams
and athletes who are successful students and who have the opportunity to compete at the
highest levels.
Each one of those guidelines has been factored into drawing the consensus process to a
conclusion.

Q If the men’s basketball team doesn’t make the NCAA basketball tournament but participates in
the NIT tournament—owned by the NCAA—will the Illini be able to host opening round(s) at
Assembly Hall?
A Yes. Based on a letter from the NCAA, the sanction will be lifted immediately based on the
University’s announcement, and all Illini athletic teams participating in winter and spring sports
will be able to host championship tournament competition.

Q Is that why the University decided to make this announcement now?

A The consensus process had substantially run its course, and, with the basketball season home
schedule nearly complete, it was decided to make the announcement now.

Q Why isn’t the Chief’s last performance at the final home Illini basketball game of the season, a
women’s basketball game on Feb. 25?

A The men’s game is when the Chief, not the assistant Chief, performs. For that reason, the final
men’s game was selected as the final performance.

Q If the consensus process is “substantially complete,” what is left to do?

A Guideline #8 dealt substantively with matters concerning the NCAA policy, but other guidelines
were important factors in the consensus process.
They relate to preserving tradition, honoring heritage and effectively utilizing the resources of
the University to “educate and inform our community and the public about American Indian culture, history and heritage.”

Further developments in this regard will be reported as they occur.

Q A Sioux Indian tribe in South Dakota has asked for the return of regalia purchased by the University and used as part of the Chief Illinwek tradition. Do you intend to return the regalia, as requested?

A The request has been taken under advisement; no decision has yet been made.


Q Will you display the regalia that did come from the Sioux?

A We are considering what to do with the remaining regalia, but no decisions have been made. An
accurate recounting and permanent, respectful safekeeping of the Chief Illiniwek tradition should
be taken into account as part of the history of the University of Illinois at Urbana-Champaign. In
doing so senior administrators may confer with all constituencies.
- - - - - - -

Retire the Chief
"I am struck how some doubt that racism is an issue here." http://www.retirethechief.org/

Read the propaganda about this sport mascot and how they try to defend it as something good representing Native Americans of Illinois
http://www.chiefilliniwek.org/

Previously reported on this subject
http://www.turtleisland.org/discussion/ ... =5335#5335


In 1988, Charlene Teters ( http://www.charleneteters.com ) was recruited to the University of Illinois, along with Norman Akers (Osage) and Marcus Amerman (Choctaw). The three, traveled to the heartland of Illinois to attend the University of Illinois, Department of Art and Design graduate program. It was there that Charlene and her art became politicized. When the three arrived they found a community that was permeated with degrading depictions of American Indian caricatures because of the University's use of an "Indian chief" as it's sports team mascot. Charlene actively campaigned to eliminate the racist symbols after it became evident that her teenage children's self esteem was undermined by these uses of these Indian images in the community.

Teters was lifted and mentored into national leadership during her years of struggle by social justice leaders such as Ken Sterns, of the American Jewish committee, Tim Giago, Founder and Publisher of the "Lakota Times" and the Lakota Nation Journal", Kuame Ture (Stockley Carmichael) and American Indian Movement leadership, Vernon and Clyde Bellecourt.

Her story of challenging America's use of Indians as mascots is the subject of a nationally aired and award winning documentary, IN WHOSE HONOR? The film traces the Chief Illiniwek controversy at the University of Illinois into a national movement against Indian mascots in elementary schools to professional, multi-billion dollar sports enterprises. The film follows Teters' evolution from mother and student into a leading voice against the merchandising of Native American symbols and exposes the length that fans will go to preserve their mascots. IN WHOSE HONOR? also draws connections to other historic examples of stereotypes such as Black Sambo and the Frito Bandito.

In Whose Honor
American Indian mascots in Sports
http://www.inwhosehonor.com/documents/news.html

National Coalition on Racism in Sports and the Media
http://www.aics.org/NCRSM/index.htm


More about Sports Mascots and Native Peoples
http://www.turtleisland.org/discussion/ ... =5935#5935

[SportMascotsCauseViolence]

Native American Mascots and Instances of Violence

(2-8-07) BOSTON, Mass. – The Center for the Study of Sport in Society at Northeastern University Director Peter Roby is advocating for the removal of Native American mascots from all youth, high school, college, and professional sports teams. He cites increased instances of violence on college campuses as the driving force.

Said Roby, “We are in the midst of completing research related to Native American mascots and the potential connection between violent crimes on college campuses. Preliminary research suggests the level of crime is higher than comparable schools without Native American mascots. Because of the findings we are trying to do more to be sure that we’ve looked at the issue extensively enough to make some connections and to create a dialog.”

Legions of Native American tribes and protestors have pushed for the eradication of Native American mascots that often depict Native Americans as savage or cartoonish images. In 1968 the National Congress of American Indians launched the first major campaign to address issue stereotypes found in print and other media. Student groups soon joined the cause, by protesting the use of Native American mascots at their schools resulting in many schools relinquishing their offensive mascots, but there are still hundreds of schools that still use these images.

“The reason that we chose to look at the connections is we want to bring value to the discussion that is more fact based opposed to emotion based,” said Roby.

According to statistics generated by the United States Department of Justice, Native Americans are four times more likely than any other race or ethnic group to be victims of violent hate crimes.

“Schools should do away with Native American mascots not just because their use is demeaning and creates an unsafe environment for people, but it sends the wrong message about values, which is inappropriate given the setting it is used in, which is education,” said Roby.

- - -

About the Center for the Study of Sport in Society
The Center for the Study of Sport in Society at Northeastern University is one of the world’s leading social justice organizations that use sport to create social change both nationally and internationally. The flagship organization located in the heart of Boston, Mass. was founded in 1984 by Dr. Richard Lapchick. Through research, education, and advocacy the center promotes physical activity, health, violence prevention, and diversity among young people and college and professional athletes.

Sport in Society’s innovative programs are all staffed by former college or professional athletes and have been awarded America’s most successful violence prevention program by Lou Harris, the Peter F. Drucker Award as the most innovative non-profit program in the social sector, and most recently was recognized by the Boston Red Sox for its dedication and service to the community.