In July of 2003, United States Representative Frank Lucas lobbied for house bill 2912. On December third 2004, President Bush passed that bill which was a remedy to the Osage Allotment Act of 1906. The Osage Allotment Act of 1906 gave Congress the sole authority to determine the Osage Nation’s membership criteria, as well as their unique system of governance. At the time, Congress limited membership to those with, “headrights,” which were shares in the mineral estate. These headrights were often quarterly payments, trust funds, bonuses, and royalties. The mineral estate included the crude oil and natural gas markets, and was the territory’s main source of employment. The ongoing issue for the Osage Nation is determining membership, and stems
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
The subject matter of the film “Reel Injun” was an especially intriguing and surprising concept to me. The idea that an entire race of people could be so severely underrepresented in popular media is terrifying, and goes to show just how easy it is to cast an imprecise portrait of an unknown culture. What really fascinated me was the segment on Iron Eyes Cody. How could one of the most popular depictions of a Native American actually be a second generation Sicilian immigrant? What other lies have I been told about these people? Is this sort of inaccurate depiction still happening today with other cultures?
Native American themed mascots such as Braves and Warriors should not be used due to the misrepresentation they give of Indians. There are many sports teams and schools that use Native American themed mascots. The use of these Native American mascots have created a lot of controversy among people. One side of the argument centers around the idea that Native American mascots are misrepresented and stereotypical. The other side talks about how Native American themed mascots are used to honor Native Americans. Native American mascots though are a misrepresentation of the Native American people. As stated in the article “Native American-Themed Sports Mascots are Racist and Reinforce Negative Stereotypes” former APA President Ronald F. Levant states that “These mascots are teaching stereotypical, misleading, and too often, insulting images of American Indians.” Teams such as the Washington Redskins, Cleveland Indians, and different schools across are depicting the
Wilderness as a settler-colonial construct that embodies prejudice--racism and sexism--and that continues to shape and engrave settler-colonial ideologies in our society’s mindset, it should be questioned as to how it has been so powerful a cultural enterprise. Stories are what empower cultural persistence and cultural identity. In particular, the United States has implemented the use of story to shape and construct its cultural ideologies and to marginalize and disempower women and Indigenous people so that white men can assume a position of supremacy. Within these stories, the heroes are often depicted as innocent--similar to anti-conquest in which the colonizer naturalizes his own presence while establishing his power over native peoples
For the past few decades there has been a debate raging in American sports culture about the use of Native American names in sports. Teams like the Washington Redskins and several other professional and college teams have been criticized for using Native American names as mascots and team names. Some people criticize the names and say that it’s offensive and demeaning and should be changed. Others say that the names honor Native American heritage have been a team tradition for many years and should not be changed. Sports teams should not use Native American names as trademarks or mascots because they promote negative stereotypes of Native Americans in society. These stereotypes reinforce negative views of Native Americans in society. These stereotypes can harm Native Americans by keeping these stereotypes alive in society. This creates negative impacts on Natives when they see these stereotypes .
The United States of America is a land of freedom, a land of equality, and opportunity. We value independence and should look to exercise this in every form, as a nation. We must stay united and show respect to one another. This means we should not disregard ones ' ethnicity and culture, and use names in which are offensive towards their culture, in order to promote any sort of activity. This is aimed mainly at sports teams that carry racially inappropriate names. Couple teams that carry names that are very offensive to the natives are the Atlanta Braves, Chicago Blackhawks, Cleveland Indians, Kansas City Chiefs, and arguably the most popular of them all, the Washington Redskins. These teams carrying such names bring offense to all the native
This commercial does not appeal to logos as much as it does to pathos and ethos. Its main
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
In the article “Indian Mascots—You’re Out” by Jack Shakely (2011), the author tries to convince his audience that the use of
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
Racism and racial discrimination are attitudes and behavior that are learned and threaten human development. Which means that people should be taking proactive steps to prevent intolerant or racist acts. Indian mascots, symbols, images, and personalities establish an unwelcome hostile learning environment for American Indian Students. 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
Sherman Alexie is a Native American poet, novelist, short story writer, essayist, comedian, filmmaker and scriptwriter. He represents the second generation of Native American writers who have become prominent in the 1990s. He is the most recognized, prolific, and critically acclaimed author in modern Native American literature. He has been described by David Moore as "the reigning world heavyweight poetry bout champion in the second generation of Native American literary renaissance begun in the 1960s".1 Alexie was born on October 7, 1966, in the town of Wellpinit on the Spokane Indian Reservation in eastern Washington State. Alexie's father, Sherman Sr., is from the Native American tribe of Coeur d'Alene. He occasionally worked as a logger
In Bury My Heart at Wounded Knee, Dee Brown delivers the reader with a Native American history of the west. Providing the narrative with historical accounts and primary sources, Brown offers a unique view into the past. Brown’s book offers several fascinating accounts of Native American culture during the nineteenth century. The reader should analyze the aspects offered by Brown to understand how the author’s book provides a unique history of the Native American West.
Native American culture and history has been used for the enjoyment of audiences over many years in film, literature, television, and other forms of media. Not surprisingly, directors and writers hardly ever portray Native Americans accurately. In the play, “Foghorn” by Hanay Geiogamah, and in Mary Tallmoutain’s poem The Last Wolf, reader scan trace their influence into modern day media, even though almost none of it is accurate.