From Eleazar Wheelock in 1769 to Philip J. Hanlon in 2018, Dartmouth administrators have always been under fire from the student body. Whether it was the quality of food back in the days of Dartmouth’s early founding, women demanding equal rights and fair treatment on campus in the 1980’s, or recent student protests dealing with the demise of old traditions, Dartmouth’s legacy has gone through a great deal to land where it is today. Among these “obstacles”, one of the most prominent, and problematic, was rooted in the school’s mascot. From 1860 to 1970, Dartmouth’s use of a cartoon “Indian” went on with little to no public aggravation or protest. However, in the 1970’s and 1980’s, people began to realize the mascot was inhuman, as it depicted …show more content…
Throughout the 1930’s, all the way to about 1960, Dartmouth’s portrayal of the Native American had become accepted as fact, and engrossed into the everyday culture of the school. From large, extravagant murals, inaccurately representing Native Americans, to football chants and screams that mocked the Native American culture, the duration of the Dartmouth Indian mascot was long, and tells an interesting story about the attitudes that prevailed over the decades. It also provides insight as to why Dartmouth College currently has no official mascot, and probably never will again. Many would probably be surprised to learn of the crucial role Native Americans played in the founding of Dartmouth College. Dartmouth’s existence was, in part, based on the idea that Native Americans needed to be educated, and cultured. However, the plan to educate and culture Native American never really got traction, with very few Native American students being enrolled. Dartmouth, nonetheless, adopted their image for the school’s mascot, and as it turned out, greatly exploited it. In the Hovey Murals, depicted and painted by Walter Beach Humphrey, we see how Dartmouth used the Native American image disrespectfully. Throughout …show more content…
Calloway’s book, “The Indian History of an American Institution: Native Americans and Dartmouth” (2010), Calloway discusses the role Native Americans played throughout the evolution of Dartmouth College. He describes Dartmouth’s exploitation of the Indian Logo, and their use of racial stereotypes. He reinforces these facts and statements with pictures providing a visual representation to better convey his argument. Calloway includes a picture of a hand painted sign displaying a cartoon Indian roping a black bear. This was made after Dartmouth defeated the Brown Bears in football, twenty four to six (Dartmouth Brown Sign, Calloway p. 134). While not prominent at first, the second “Indian” in the background holds some significance. The “Indian” is portrayed as being drunk, kicking his foot up in the air with a bottle of alcohol in his left hand. What is also interesting is that while the Indian’s boot is in the air, the letters on his shirt spells “leg”, representing the phrase, “bootleg”. Also, he is standing behind a barrel, presumably filled with rum. The drunk “Indian” is another example of how Dartmouth exploited the Indian logo as a humorous means to support their sports teams. For the football programs, the Dartmouth “Indian” was a central cartoon character used on the cover of game programs, shown in some dehumanizing way to strike fear into the opponents. The picture on the left is the cover of a football program in 1927 (Posts). Depicted is an Indian
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.
The Washington Redskins should change their name because the name is coming down to the kids in school, the dictionary defines “Redskins” as offensive, and their name offends many Native Americans. Children in their adolescent ages are being affected, especially the children in the Modoc tribe. Adolescents that can comprehend what is going on are making fun of the children that they know in the Modoc tribe. In “The Huffington Post”, an online
Native American Mascot Controversy In a recent study conducted by the sociology professor at California State University, James Fenelon, it was found that out of 786 Native Americans 67% agreed that the term ‘Redskins’, used in sports team’s names, is offensive. Redskin’s and any other Native American term, slang or imagery is offensive and should not be used because these things are sacred to Native American culture, and most of the mascots and the terms used are stereotypical, degrading, and dehumanizing. Many of the mascots used today and in the past related to Native American culture, and though the name may not be meant for the intent to harm or disrespect, they still do cause this.
There are many factors that effect Native Americans such as treaty rights, health, education, and economic issues, a number of studies done by various government agencies, including the Department of Justice, have shown extremely troubling rates of violent crime inflicted on American Indian peoples, most by non-Natives, as well as a suicide incidence among American Indian children and young adults that is several times that of other ethnic groups or the general population. However, Native Americans representation through mascots and logos is an issue that effects the Native people in a more personal way. Native Americans sport team logos, mascots and nicknames are representing Native Americans in a disrespectful way which is effecting the way we perceive
School systems that show negative images of American Indians give of a negative impact on the self esteem of the American Indian students. This also disrespects the spiritual beliefs and values of the American Indian people. In the State of Oregon they announced that their public schools are not allowed to use Native Americans as mascots or sports teams names like “Indians”, “Chiefs”, “Braves”, and “Redskins” but not “Warriors because it’s imagery did not specifically mean Native Americans. The schools were expected to change the names
It can also be said that the discourse of honor resulted in misunderstood or misidentified Native Americans speaking out on behalf of the mascots. Many of those who spoke out in favor of the mascots were found to be “self-proclaimed” Native Americans. These people were maybe one-sixteenth Native American or confusedly said to be related to a Native American chief or princess. The article by Pauline Strong supports this idea stating “given this pattern of socialization, many non-Indians come to feel deeply invested in Indian mascots... Such an emotional investment is a form of White privilege akin to that analyzed more generally by George Lipsitz (1998).
Ellie Reynolds advances a rhetorically effective argument on why government should not have regulatory control over offensive Native American mascots in schools across the country. She believes this control is more of a detriment to society than a service. Her article published on the DenverPost.com, “Native Americans Have Become a Political Pawn,” offers a compelling point of view on this controversial issue because Reynolds is a member of the Oglala Sioux tribe herself (Reynolds 659). Along with her strong view against government involvement on this issue, which she considers censorship by political correctness, Reynolds uses her personal experience, historical context, and the negative effects of political correctness to convey her effective
The Redskins have come under very intense pressure in recent months to change their name, which many Native American leaders have denounced as a racial slur. So, why all the controversy? The argument to whether Native American mascots
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.
However, the underlying truth is that teams with names like these are meant to honor and represent the pride and strength these tribes have had throughout their history. "We Seminoles embrace the mascot... they honor us", says James Billie, the tribes chairman. When he claims this statement, he is referring to their mascots having more than the appearance of calling out a specific race but to recognize the ones who deserve the merit (source C). People who find this so offensive don 't realize that in reality we are all hypocritical.
Once European men stepped foot onto what is now known as North America, the lives of the Native Americans were forever changed. The Indians suffered centuries of torment and ridicule from the settlers in America. Despite the reservations made for the Natives, there are still cultural issues occurring within America. In Sherman Alexie’s, The Lone Ranger and Tonto Fistfight in Heaven, the tragic lives of Native Americans in modern society are depicted in a collection of short stories taking place in the Spokane Reservation in Washington state. Throughout the collection, a prominent and reoccurring melancholic theme of racism against Native Americans and their struggle to cope with such behavior from their counterpart in this modern day and age is shown.
In the movie The Great Debaters in the second debate (Wiley College Vs Oklahoma City College) logos was mostly present. The colleges were debating about if Negroes should be admitted to state universities. The very first argument is logos. The debater Samantha Booke (from Wiley College) said the Negroes hold America together.
He was unsure as to which hat to pay for because his favorite player was on the Yankees but he was of Native American decent so he was torn between the two. Upon his arrival back home his mother was astonished by the mascot on the hat. The author said that he could see the displeasure and fury in his mother’s eyes. She instantly snatched it off his head and threw it in the trash. In the second section Shackley discusses a new editorial regarding the University of North Dakota a half century later.
They are often labeled as uncivilized barbarians, which is a solely false accusation against them. This paper aims to address the similarities between Native American beliefs and the beliefs of other cultures based on The Iroquois Creation Story in order to defeat the stereotype that Natives are regularly defined by. Native Americans are commonly considered uncivilized, savage, and barbarian. Nevertheless, in reality the Natives are not characterized by any of those negative traits, but rather they inhabit positive characteristics such as being wise, polite, tolerant, civilized, harmonious with nature, etc. They have had a prodigious impact on the Puritans
Science journalist, Charles C. Mann, had successfully achieved his argumentative purpose about the “Coming of Age in the Dawnland.” Mann’s overall purpose of writing this argumentative was to show readers that there’s more to than just being called or being stereotyped as a savage- a cynical being. These beings are stereotyped into being called Indians, or Native Americans (as they are shorthand names), but they would rather be identified by their own tribe name. Charles Mann had talked about only one person in general but others as well without naming them. Mann had talked about an Indian named Tisquantum, but he, himself, does not want to be recognized as one; to be more recognized as the “first and foremost as a citizen of Patuxet,”(Mann 24).