The Rogerian Method was created to mediate the two opposing sides of an argument into an agreeable solution. Jane Willy used the method to settle the dispute over the usage of American Indian tribes as mascots. Although she makes a solid resolution, Willy fails to correctly write all parts of the Rogerian Method which are essential to keep the pacifist approach that comes with this method. The opposition to Jane insists that using American Indians as mascots is slanderous to their people. Jane Willy thinks that it is okay to use American Indians as mascots, so long as it is with good intentions. In “Is the College Use of American Indian Mascots Racist,” the accord to the dispute was that it is okay to use American Indians as mascots if the …show more content…
Although it is unorthodox, the Rogerian Method is another way to express an argument through the form of an essay. The Rogerian Method takes a pacifist approach during arguing in which the result is a compromise to both contrasting viewpoints instead of negating the opposition. In “Is the College Use of American Indian Mascots Racist?” the author states the conflict of using American Indian tribes as mascots due to the National Collegiate Athletic Association (NCAA) stopping it, and her compromise which is to listen to the voice of the American Indians. When evaluating the usage of the Rogerian Method in “Is the College Use of American Indian Mascots Racist,” the author demonstrates incorrect usage of the Rogerian …show more content…
The context portion in a Rogerian argument is to provide insight on the opposite stance, which Jane Willy fails to do. The author attempts to do a lead up to the point of view by stating the NCAA told universities such as “Arkansas State University was told to stop calling itself the Indians, the University of Louisiana at Monroe was told to drop the name War Hawks, the University of Illinois at Champagne-Urbana was told to drop the name Illini, and the University of Utah was told to drop the name Utes” (Willy, 2005). This is useless information to the reader because it comes before the viewpoint and does not sync up properly in the passge. Next, the author gets to the position of which the “NCAA was responding to a report issued by the U.S. commission on Civil Rights” which labeled the usage of American Indian tribes as mascots as racist and disrespectful to their communities (Willy, 2005). This important information was misplaced and should have been put before the list of colleges affected by the NCAA’s decision to yield a better understanding. The author fails to abide by the Rogerian format due to erroneous placement of the
Washingtonian believed the message because they thought just a small part of the population not caring about discriminatory mascots proved that mascots weren’t important to change and evolve. School and sports mascots are of importance to society. Mascots are the face of teams and schools and they should be viewed as something that provides pride and enjoyment, the mascots should not be something that has a harmful effect on people, cultures, religion and more. National organizations such as NCAI was a group that had brought the attention of many teams to the importance of mascots not being discriminatory or stereotypical. NCAI had a movement where they drove to make a change in sports teams to show the importance of all people being equal in many ways.
In this excerpt from a work of satire, Dr. Rayna Green proposes the establishment of a “Museum of the Plains White Person” and goes on to explain how, where, and why it should be built and what the museum will include. Dr. Green wrote this speech so that white people could experience the disrespect the Native Americans receive when they are talked about. Dr. Green effectively satirizes the beliefs of white people about Native American through the use of an insensitive and ignorant tone which is emphasized by assumptious diction and syntax. The location of the museum is over an “abandoned ceremonial ball court” which is extremely disrespectful to the ceremonies held on it and to those who performed them. Dr. Green ignores the fact that it is ceremonial ground that holds importance to other people.
What should be done for racist sports mascot’s name? Is it right for a team to be called “Redskins?” Adidas thinks no. In an article titled “Adidas Pushes to Change Native Mascots, Pledges Help to High Schools,” by the Newsela staff, published on November 9th, 2015, Adidas and other groups are trying to make Native American team names a thing of the past. This a movement that is sweeping the nation as California and Oregon have bans on the term “Redskins.”
People are starting to wonder if using these kinds of names are appropriate or offensive to the tribe the team is named after. The debate raises this question: should Indian names and mascots be allowed in sports? In the article “Indian Mascots—You’re Out” by Jack Shakely (2011), the author tries to convince his audience that the use of
The most powerful argument to protect the Redskins name is because most Native Americans are proud to be named after the football team in honor of their determination and integrity. An example to support this position is when in a letter to fans, the team’s owner, Don Syder defends his decision to not change the name when he says “it is a symbol of everything we stand for: strength, courage, pride, and respect.” (Crowe, 2013) This example shows that the name is simply showing the eminence of the Natives. Furthermore, another example of the Native Americans pride is when Kim Stronzier, a superintendent of Gonzales school, send an email that says the district is “honored to be known as the ‘might apaches.’”
Recently, the use of controversial words has become a heavily debated topic and has gained international attention as seemingly truthful statements to some, cause insult to others. The Times article "Why 'Redskins' Is a Bad Word", by acclaimed linguist and professor John McWhortor, was published around the time the use of the word Redskin was being debated. In the article, McWhortor aims to clarify the condemnation of the word Redskin, by suggesting that the offence does not stem from the literal definition of such words, but instead the negative and often derogatory connotations the words have. McWhorter begins by introducing the recent discussions surrounding the use of the word Redskins, especially the actions taken by Californian schools
The Indian mascot was originally designed to render tribute to Native Americans, not as a racial symbol. In the past forty years, changing the name backfired, and citizens began taking offense to the name because they felt like the name represented the color of Native American’s skin. Nevertheless, many fans, including Native Americans, do not consider the name or the mascot to be degrading or racial. Fans of the Washington Redskins participated in a poll that reveals, “77 percent reject changing the name” while in another poll “71 percent of NFL fans did not find the Redskins name offensive” (Lingebach 2). Clearly, from the results of the two polls, many fans would be unhappy if the Redskins’ name were to be changed.
A team of psychologists conducted a study with activists who speak out for the abolishment of Native American-referenced mascots, nicknames, and logos. According to WBUR, “those studies found that young Native Americans responded to exaggerated images like Chief Wahoo—grinning, red-faced mascot of the Cleveland Indians—with diminished self-esteem and less hope for the future (other studies suggest that those same images have the inverse effect on young Americans of European descent—they feel greater self-esteem after seeing them, and are more apt to use stereotypes even against other groups.)” Not only are harmful American Indian-based logos and other images disastrous to younger American Indians’, or American Indians of any age for that matter, self-esteem, but the use of them also teaches those of
Wulf acknowledges that it is inappropriate for teams to continue to use mascots that appropriate another culture. Not only is this rude it 's inconsiderate to those who have to live with the nicknames given to those mascots. Wulf argues that “Racist and derogatory team names have real and harmful effects on [American Indian/Alaska Native] people every day, particularly young people.”(Wulf).
The use of the mascots or names is used as derogatory terms. The Native Americans want a change to the use of Native American logos and mascots. In the early 20th century Native Americans had to leave their culture behind and do things that the white people made them do for them to be accepted in the community. This was called Naturalization.
This idea “the homogenization of American Indian cultures. Native Americans are portrayed uniformly, disregarding the sometimes enormous differences among the tribes. Thus, through the use of Indian names and mascots, society defines who Native Americans are instead of allowing them to determine how society thinks of them” (McClure, 2014, 114) Growing up with this romantic notion is that it was completely unrealistic. I unknowingly accepted the fact that all Native Americans as spiritual and therefore peaceful. My prejudice only allowed me to see that they were all “most elevated of all humanity”(Burns, 2004) and not fallible as
Sports are an essential part of pop culture in the United States, which is why the appropriation of Native American culture through sport team mascots in schools is widespread to its students. These mascots teach students that the stereotypes that they represent are accurate. However, in actuality, using parts of Native American culture for sport team mascots just feeds off of common misconceptions and not the actual facts. The culture is then stripped of its authenticity and replaced with this misinformation, which only leads to more people, students, exploiting it. As the end result, Native Americans are further discriminated against.
Baca (2004) explains about Native Images in Schools and the Racially Hostile Environment. Baca tries to identify and address the legal standards for the application of regulations about the racially hostile environment to schools having American Indian Mascots by applying some official regulations or acts. Baca (2004), in the article, mentions that in the great race relation happening in America, Native Americans are still treated differently. Treated differently here means though there is title VI of the Civil Rights Act of 1964 stating “prohibits discrimination on the basis of race, color, or national origin in any federally funded program” (Baca, 2004), the offensive act of the use of Native America Imagery still happens since approximately 30 years ago when other racial and ethnic groups could not be treated like that. Baca mentions that even people know, for example, the use of “Redskin” word is offensive, there are some sports teams using “R” words as the nicknames or mascots for their
If we don't change the depictions of indigenous peoples in kids TV media these harmful stereotypes will continue in the future. Some stereotypes of indigenous people consist of aggressive, savage and many sports teams take advantage of this and use them as their logos. As most teams have strong vicious animals to show that the other team should be intimidated, teams that have indigenous people as their mascot implies they think these people are the same as animals. This topic is very controversial, especially to sports fans. The Cleveland Indians, the Atlanta Braves and the Nepean Redskins and three examples and famous sports teams that have commercialized Indigenous
Cultural appropriation is a sociological concept that views the use or adoption of elements of one culture by members of a different culture as a negative phenomenon. This theme is something that is not only found in Sherman Alexie’s short essay, but is also found in our world today. For example, the school that Victor transfers to is an off reservation, all white school where the mascot is an Indian. This is a disrespect to the Indians, and Victor believes that he is “probably the only actual Indian ever to play for a team with such a mascot,” (line 68). There are many examples of schools having names and mascots based of different Native American tribes and symbols.