Native American mascot controversy

In the 1940s, the NCAI created a campaign to eliminate negative stereotyping of Native American people in the media. Over time, the campaign began to focus on Indian names and mascots in sports.[25] The NCAI maintains that teams with mascots such as the Braves and the Redskins perpetuate negative stereotypes of Native American people and demean their native traditions and rituals. "Often citing a long-held myth by non-Native people that "Indian" mascots "honor Native people," American sports businesses such as the NFL's Washington 'Redskins' and Kansas City 'Chiefs', MLB's Cleveland 'Indians' and Atlanta 'Braves', and the NHL's Chicago Black Hawks, continue to profit from harmful stereotypes originated during a time when white superiority and segregation were commonplace."[26]

Several of the founders of the American Indian Movement, including Clyde Bellecourt, Vernon Bellecourt,[27] Dennis Banks and Russel Means,[28] were among the first to protest names and mascots such as the Washington Redskins and Chief Wahoo. Vernon Bellecourt also founded the National Coalition Against Racism in Sports and Media (NCARSM) in 1989.[29] Cornel Pewewardy (Comanche-Kiowa), Professor and Director of Indigenous Nations Studies at Portland State University, cites indigenous mascots as an example of dysconscious racism which, by placing images of Native American or First Nations people into an invented media context, continues to maintain the superiority of the dominant culture.[30] Such practices can be seen as a form of cultural imperialism or neocolonialism.[31]

Native mascots are also part of the larger issues of cultural appropriation and the violation of indigenous intellectual property rights, which includes all instances where non-natives use indigenous music, art, costumes, etc. in entertainment and commerce. It has been argued that harm to Native Americans occurs because the appropriation of Native culture by the majority society continues the systems of dominance and subordination that have been used to colonize, assimilate, and oppress indigenous groups.[32] Some see the use of caricatures of Native Americans as sports mascots as contributing to their political and economic marginalization. Where other minorities would be consulted, decisions impacting Native Americans, such as building the Dakota Access Pipeline, are made while excluding Native concerns.[33] Another incident cited as indicative of the misunderstanding of Native American legal status because of stereotyping is the Baby Veronica case, in which a child was adopted by a white family without the consent of her father, an enrolled member of the Cherokee Nation.[34]

Not all Native Americans are united in total opposition to mascots. Steven Denson, a professor at Southern Methodist University and member of the Chickasaw nation, while not issuing a blanket endorsement, has nevertheless stated that there are acceptable ways to use Native American mascots if it is done in a respectful and tasteful manner. He states: "I believe it is acceptable if used in a way that fosters understanding and increased positive awareness of the Native-American culture. And it must also be done with the support of the Native-American community. There is a way to achieve a partnership that works together to achieve mutually beneficial goals."[35] The NCAI recognized the right of individual tribes to established relationships with teams which allowed them to retain their names.[36] The Spokane Indians, a minor league baseball team, has established a relationship with the Spokane tribe and moved away from the Native American imagery that was used by the team when it was founded in 1903. The logo is an "S" and includes a feather; "Spokane" is written on the team jerseys in Salish, the Spokane language which also is used in signs in the ballpark. The mascot is a person dressed as a trout, in reference to the tribe's tradition of fishing. Opponents of Native mascots are divided, with Suzan Shown Harjo stating that there is no such thing as a positive stereotype; while Stephanie Fryberg responds that while the team's use of the name may be respectful, the opposing fans may continue to use racist gestures and references.[37]

The damage caused by the use of Native American mascots, particularly in an academic context, was stated by the Society of Indian Psychologists in 1999:

Stereotypical and historically inaccurate images of Indians, in general, interfere with learning about them by creating, supporting and maintaining oversimplified and inaccurate views of indigenous peoples and their cultures. When stereotypical representations are taken as factual information, they contribute to the development of cultural biases and prejudices, (clearly a contradiction to the educational mission of the University.) In the same vein, we believe that continuation of the use of Indians as symbols and mascots is incongruous with the philosophy espoused by many Americans as promoting inclusivity and diversity.[38]

Sports mascots have been cited as an example of microaggressions, the everyday insults that members of marginalized minority groups are subject to in the comments and actions of other groups in society.[39]

In 2005, the American Psychological Association (APA) issued a resolution "Recommending the Immediate Retirement of American Indian Mascots, Symbols, Images, and Personalities by Schools, Colleges, Universities, Athletic Teams, and Organizations" due to the harm done by creating a hostile environment, the negative impact on the self-esteem of American Indian children, and discrimination that may violate civil rights. It also impacts non-natives by reinforcing mainstream stereotypes, preventing learning about Native American culture. The APA states that stereotyping is disrespectful of the beliefs, traditions and values of Native Americans.[40] Similar resolutions have been adopted by the North American Society for the Sociology of Sport,[41] the American Sociological Association,[42] the American Counseling Association,[43] and the American Anthropological Association.[44] In a 2005 report on the status of Native American students, the National Education Association included the elimination of Indian mascots and sports team names as one of its recommendations.[45] In 2018, the Robert Wood Johnson Foundation announced it would no longer consider teams with racist mascots, such as the Kansas City and Washington football teams, for its annual RWJF Sports Award, which recognizes organizations that contribute to public health through sports.[46]

Social science research gives weight to the perceptions of those directly affected. In particular, studies support the view that sports mascots and images are not trivial.[47] Stereotyping directly affects academic performance and self-esteem, which contribute to all of the other issues faced by Native Americans, including suicide, unemployment, and poverty.[48] European Americans exposed to mascots are more likely to believe not only that stereotypes are true, but that Native Americans have no identity beyond these stereotypes.[49] Two studies examining the effect of exposure to an American Indian sports mascot found a tendency to endorse stereotypes of a different minority group (Asian Americans), which is indicative of a "spreading effect". Exposure to any stereotypes increased the likelihood of stereotypical thinking; demonstrating the harm done to society by stereotyping of any kind.[50][51] A connection between stereotyping and racism of any group increasing the likelihood of stereotyping others was made by Native Americans opposing the "Indians" mascot in Skowhegan, Maine when fliers promoting the KKK were distributed in that town.[52]

The National Association for the Advancement of Colored People (NAACP) passed a resolution calling for the end of the use of Native American names, images, and mascots in 1999.[53]

In 2001, the U.S. Commission on Civil Rights released an advisory opinion calling for an end to the use of Native American images and team names by non-Native schools. While recognizing the right to freedom of expression, the commission also recognizes those Native Americans and civil rights advocates that maintain these mascots, by promoting stereotypes, may violate anti-discrimination laws. When found in educational institutions, mascots may also create a hostile environment inconsistent with learning to respect diverse cultures, but instead teach that stereotypes that misrepresent a minority group are permissible. Those schools that claim that their sports imagery stimulate interest in Native American culture have not listened to Native groups and civil rights leaders who point out that even purportedly positive stereotypes both present a false portrayal of the past and prevent understanding of contemporary Native people as fellow Americans.[54]

In a report issued in 2012, a United Nations expert on Human Rights of Indigenous Peoples cited the continued use of Native American references by sports team as a part of the stereotyping that "obscures understanding of the reality of Native Americans today and instead help to keep alive racially discriminatory attitudes."[55] Justice Murray Sinclair, the head of Canada's Truth and Reconciliation Commission said in 2015 "sports teams with offensive names, such as Redskins and cartoonish aboriginal-looking mascots have no place in a country trying to come to grips with racism in its past".[56]

In testimony at a session of the Nebraska Advisory Committee of the U.S. Commission on Civil Rights in December 2020, local Tribal leaders said it's time for the 22 schools statewide to review their use of Native American names, symbols, and images for their mascots. The Nebraska School Activities Association which oversees interscholastic sports indicated support for ongoing discussion, but that they had no authority to issue statewide mandates regarding mascots. University of Nebraska Omaha Professor Edouardo Zendejas, a member of the Omaha Tribe of Nebraska, in addition to advocating legislation, sees the need to revise the history curriculum to include accurate information regarding Native Americans which is currently lacking.[57]

While all advocates for elimination of Native mascots agree that the practice is morally wrong, many do not find a basis for legal remedy. Civil rights law in the United States reflect the difference between the experience of racism by African Americans and Native Americans. The effects of slavery continued after emancipation in the form of discrimination that insured a continued source of cheap labor. What European Americans wanted from Native Americans was not labor but land, and many were willing to have native people themselves assimilate. Continued discrimination came to those who refused to do so, but asserted their separate identity and rights of sovereignty. The appropriation of native cultures is therefore seen as discriminatory practice by some but is not understood as such by those that think of assimilation as a positive process. The difference is reflected in the continued popularity of Native Americans as mascots when similar usage of the names and images of any other ethnic group, in particular African Americans, would be unthinkable, and the continued claim that the stereotype of the "noble savage" honors Native Americans.[58]

In February 2013, the Michigan Department of Civil Rights (MDCR) filed a complaint with the US Department of Education's Office for Civil Rights (OCR). MDCR's complaint asserted that new research clearly establishes that use of American Indian imagery negatively impacts student learning, creating an unequal learning environment in violation of Article VI of the Civil Rights Act of 1964.[59] In June 2013, the OCR dismissed the case on the basis that the legal standard required not only harm, but the intent to do harm, which was not established.[60]

A legal claim of discrimination rests upon a group agreeing that a particular term or practice is offensive, thus opponents of mascot change often point to individuals claiming Native American heritage who say they are not offended. This raised the difficulty of Native American identity in the United States, also an evolving controversy.[9]

In 1992, the Central Conference of American Rabbis issued a resolution calling for the end of sports teams names that promote racism, in particular the Atlanta Braves and the Washington Redskins.[61] In 2001, the Unitarian Universalist Association passed a resolution to establish relationships with groups working to end the use of Indian images and symbols for sports and media mascots.[62] In 2004, the United Methodist Church also passed a resolution condemning the use of Native American team names and sports mascots, which was highlighted in a meeting of the Black caucus of that organization in 2007.[63][64]

A group of sixty-one religious leaders in Washington, D.C. sent a letter to NFL Commissioner Roger Goodell and Redskins owner Daniel Snyder stating their moral obligation to join the "Change the Mascot" movement due to the offensive and inappropriate nature of the name which causes pain whether or not that is intended.[66][67]

Members of the Indian Affairs Committee of the Baltimore Yearly Meeting of the Society of Friends approved a formal statement condemning the name of the Washington football team, stating that "the NFL has violated its core principles for decades by allowing the team playing in Washington, D.C., to carry the name 'redskins,' a racist epithet that insults millions of Native Americans. Continued use of the term encourages and perpetuates persecution, disrespect, and bigotry against Native men, women, and children".[68] The Torch Committee, the student government organization of the Sandy Spring Friends School in the Maryland suburbs of Washington, voted to ban any apparel on the campus which includes the Redskins name, although the logo would continue to be allowed.[69]

In a meeting March 1, 2014, the Board of Directors of the Central Atlantic Conference of the United Church of Christ (UCC) unanimously passed a resolution proposing that its members boycott Washington Redskins games and shun products bearing the team's logo until the team changes its name and mascot. Redskin's spokesman Tony Wyllie offered a response, saying, "We respect those who disagree with our team's name, but we wish the United Church of Christ would listen to the voice of the overwhelming majority of Americans, including Native Americans, who support our name and understand it honors the heritage and tradition of the Native American community."[70] At its annual meeting in June 2014, the membership of the UCC also passed a resolution supporting the boycott.[71][72] The resolution and boycott was passed by the National Synod of the UCC in June, 2015.[73]

The former Washington Redskins logo at FedEx Field, in Maryland

The topic became an issue on a national level in the twenty-first century, with a hearing before the US Senate Committee on Indian Affairs in 2011,[74] and a symposium at the Smithsonian National Museum of the American Indian in 2013.[75] In November, 2015 President Obama, speaking at the White House Tribal Nations Conference, stated "Names and mascots of sports teams like the Washington Redskins perpetuate negative stereotypes of Native Americans" and praised Adidas for a new initiative to help schools change names and mascots by designing new logos and paying for part of the cost of new uniforms.[76]

Mainstream opinion reflects the function of identification with a sports team in both individual and group psychology. There are many benefits associated with sports fandom, both private (increased self-esteem) and public (community solidarity). The activity of viewing sporting events provide shared experiences that reinforce personal and group identification with a team. The name, mascot, cheerleaders, and marching band performances reinforce and become associated with these shared experiences.[77] In an open letter published in 2013, Daniel Snyder explicitly invokes these associations with family, friends, and an 81-year tradition as being the most important reasons for keeping the Redskins name.[78] When self-esteem becomes bound to the players and the team, there are many beneficial but also some unfortunate consequences, including denial or rationalization of misbehavior.[79] However, for some, the identity being expressed is one of supremacy, with the defense of native mascots being clearly racist.[24]

Some individuals who support the use of Native American mascots state that they are meant to be respectful, and to pay homage to Native American people. Many have made the argument that Native American mascots focus on bravery, courage and fighting skills rather than anything derogatory. Karl Swanson, vice-president of the Washington Redskins professional football team in 2003, declared in the magazine Sports Illustrated that his team's name "symbolizes courage, dignity, and leadership", and that the "Redskins symbolize the greatness and strength of a grand people".[80]

However, many note that the behavior of fans at games is not respectful. Richard Lapchick, director emeritus of Northeastern University's Center for the Study of Sport in Society, in an article: "Could you imagine people mocking African Americans in black face at a game? Yet go to a game where there is a team with an Indian name and you will see fans with war paint on their faces. Is this not the equivalent to black face?"[81]

Others claim Native American mascots help promote the culture to those who might be unaware of its significance. Chief Illiniwek, the former athletic symbol for the University of Illinois, became the subject of protest in 1988.[16] In 1990 the Board of Trustees of the University of Illinois called the mascot a dignified symbol: "His ceremonial dance is done with grace and beauty. The Chief keeps the memory of the people of a great Native American tribe alive for thousands of Illinoisans who otherwise would know little or nothing of them."[16] However, the mascot costume was not based on the clothing of the people of the Illinois Confederation, but of the Lakota people, and the first three men to portray Illiniwek were not performing authentic Native American dances, but routines they had learned from other non-Native hobbyists in the Boy Scouts of America.[82] The Peoria people are the closest living descendants of the Illiniwek Confederacy. In response to requests by those who had portrayed the mascot to bring back occasional performances, Peoria Chief John P. Froman reaffirmed the tribe's position that Chief (Illiniwek) "was not in any way representative of Peoria culture".[83]

Conservative columnists often assert that outrage over mascots is manufactured by white liberals, rather than being the authentic voice of Native Americans.[84][85][86]

Many argue there is a double standard in Native Americans being so frequently used as a sports team name or mascot when the same usage would be unthinkable for other racial or ethnic group. One current exception is the Coachella Valley High School "Arabs"[87] which has also been the subject of controversy, resulting in the retirement of its more cartoonish representations.[88]

The University of Notre Dame Fighting Irish[89] and the University of Louisiana at Lafayette's "Ragin' Cajuns" are sometimes cited as counter-arguments to those that favor change. However, rather than referring to "others" these teams employ symbols that European American cultures have historically used to represent themselves.[90] The University of Notre Dame mascot, the University of Notre Dame leprechaun[91] is a mythical being that represents the Irish, which is both an ethnic and a national group.[92] The University of Louisiana at Lafayette mascot is an anthropomorphic cayenne pepper, an ingredient frequently found in Cajun cuisine. Opponents also see this argument as a false equivalency, because it ignores systemic inequality, and serves to discount the Native American voice by saying that if one group isn't hurt by a particular portrayal, then no group has the right to be hurt, regardless of vastly different backgrounds, treatment, and social positions.[93]

The U.S. Commission on Civil Rights call for an end to the use of Native American mascots was only for non-native schools.[54] In cases where universities were founded to educate Native Americans, such mascots may not be examples of cultural appropriation or stereotyping. Examples include the Fighting Indians of the Haskell Indian Nations University and the University of North Carolina at Pembroke (UNCP), which continues to have a substantial number of native students, and close ties to the Lumbee tribe. The UNCP nickname is the Braves, but the mascot is a red-tailed hawk.[94][95] Pembroke Middle School, which also has close ties to the Lumbee tribe, is nicknamed the Warriors.[96][97]

Many supporters of Native American mascots feel that the financial cost of changing mascots would outweigh the benefits. Sales of merchandise with team mascots and nicknames generate millions of dollars in sales each year, and teams contend that a change in team mascots would render this merchandise useless.[80] The cost of removing images from uniforms and all other items, which must be paid out of local school funds, is a greater factor for secondary schools.[98] Opponents feel that despite the cost of a change in team mascots, it should be done to prevent what they believe is racial stereotyping. Clyde Bellecourt, when director of the American Indian Movement stated: "It's the behavior that accompanies all of this that's offensive. The rubber tomahawks, the chicken feather headdresses, people wearing war paint and making these ridiculous war whoops with a tomahawk in one hand and a beer in the other; all of these have significant meaning for us. And the psychological impact it has, especially on our youth, is devastating."[80]

A study done by the Emory University Goizueta Business School indicates that the growing unpopularity of Native American mascots is a financial drain for professional teams, losing money compared to more popular animal mascots.[99] Writing for Forbes in response to the statewide mascot ban passed by Maine in 2019, marketing analyst Henry DeVries compares Native mascots to the retired "Frito Bandito" mascot, and argues that "offensive marketing mascots" are a bad idea financially and "on the wrong side of history."[100]

A survey conducted in 2002 by The Harris Poll for Sports Illustrated (SI) found that 81 percent of Native Americans who live outside traditional Indian reservations and 53 percent of Indians on reservations did not find the images discriminatory. The authors of the article concluded that "Although most Native American activists and tribal leaders consider Indian team names and mascots offensive, neither Native Americans in general nor a cross section of U.S. sports fans agree". According to the article, "There is a near total disconnect between Indian activists and the Native American population on this issue." An Indian activist commented on the results saying "that Native Americans' self-esteem has fallen so low that they don't even know when they're being insulted".[101] Soon after the SI article, a group of five social scientists experienced in researching the mascot issue published a journal article arguing against the validity of this survey and its conclusions. First they state that "The confidence with which the magazine asserts that a 'disconnect' between Native American activists and Native Americans exists on this issue belies the serious errors in logic and accuracy made in the simplistic labeling of Native Americans who oppose mascots as 'activists.'"[102][103]

A flaw unique to polls of Native Americans is they rely upon self-identification to select the target population. In an editorial in the Bloomington Herald Times, Steve Russell (an enrolled Cherokee citizen and associate professor of criminal justice at Indiana University), states that both SI and Annenberg's samples of "self-identified Native Americans ... includes plenty of people who have nothing to do with Indians".[104] Individuals claiming to be Native American when they are not is well known in academic research, and people claiming Indian identity specifically to gain authority in the debate over sports mascots has been criticised.[105]

At the Center for Indigenous Peoples Studies at California State University, San Bernardino a survey has conducted of 400 individuals whose identity as Native American was verified, finding that 67% agreed with the statement that "Redskins" is offensive and racist. The response from non-natives was almost the opposite, with 68% responding that the name is not offensive.[106][107] In a 2020 study at UC Berkeley 49% of self-identified Native Americans responded that the Washington Redskins name was offensive or very offensive, while only 38% were not bothered by it. However, for study participants who were heavily engaged in their native or tribal cultures, 67% said they were offended, for young people 60%, and those with tribal affiliations 52%.[108][109]

Statewide laws or school board decisions regarding team names and mascots have passed in states with significant Native American populations; including California (2015),[116] Colorado (2014),[117] Oregon (2012),[118] and Michigan (2012).[119][120] However, opposing the trend for change, in response to the Tennessee Commission of Indian Affairs seeking a ban though the Tennessee Human Rights Commission, the Tennessee Senate passed a law allowing only elected officials to take any action banning school teams using American Indian names and symbols.[121] The Wisconsin law passed in 2010 meant to eliminate "race-based nicknames, logos and mascots" was revised in 2013 making change much more difficult. In the original law, a single individual could file a complaint with the burden of proof on the school to defend their mascot, in the new law a petition signed by 10% of the school district residents is needed, and the petitioners need to prove discrimination.[122][123][124]

To date, Maine is the only state to completely ban Native American-themed mascots. The National Congress of American Indians (NCAI) says there are still 1,916 schools in 1,025 school districts that use such mascots. The most common names are “Indians” (799), “Warriors” (417), “Braves” (208), “Chiefs” (181), and “Redskins” (95).[125]

Secondary schools in both the United States and Canada have had histories similar to colleges, some changing voluntarily while others maintain their current mascots. An analysis of a database in 2013 indicated that there were then more than 2,000 high schools with mascots that reference Native American culture,[126] compared to around 3,000 fifty years prior.[36]

The Department of Educational Foundations at the University of Saskatchewan passed a resolution calling for the retirement of all school mascots and logos that depict First Nations people.[127]

In addition to moving to changing their own mascots, school boards in Ontario are also considering a ban on students wearing any articles bearing offensive names or logos, be they professional or local teams.[128]

Ian Campeau, an Ojibway musician and activist in Ottawa, Ontario, filed a human rights complaint against the Nepean Redskins Football Club on behalf of his five-year-old daughter in an effort to get the team to change its name. "How are they going to differentiate the playing field from the school yard? What's going to stop them from calling my daughter a redskin in the school yard? That's as offensive as using the n-word." Assembly of First Nations National Chief Shawn Atleo said he supports the move because the word Redskin is "offensive and hurtful and completely inappropriate.[129] The team was changed to the "Nepean Eagles", chosen from 70 suggestions submitted.[130] Niigaan Sinclair (Anishinaabe), a writer and assistant professor at the University of Manitoba, applauded the decision and contrasted it to the decision of Daniel Snyder, the Washington team owner.[131]

In 2017, the Swift Current Indians baseball club became the Swift Current 57's.[132]

In January, 2020 the school board of Killingly High School, Killingly, Connecticut, now with a Republican majority, voted to reinstate the Redmen mascot.[133] The vote reflects a generational split, the new school board members representing mainly older alumni, while current students, faculty and Native Americans support changing the mascot. A senior active in the debate stated “We look racist...this is not what I want our school to be known for.”[134] The mascot had been removed after input from the Nipmuc Tribal Council that no Native mascots are flattering.[135] In October, "Red Hawks" was chosen initially as the new mascot,[136] but after a contentious meeting in December the Board decided to have no mascot.[137] Renewed discussion of whether the mascot is offensive had begun in June 2019, prompted by a student initiative.[138] However, the name change became an issue in the 2019 municipal elections, leading to record turnout and Republican victories.[139]

After receiving statements in opposition to the "Indians" name from the Penobscot Nation and the ACLU of Maine, the school board voted in March 2019 to eliminate the mascot at Skowhegan Area High School.[140] With the removal of Native American imagery associated with the "Warriors" name at other high schools, Maine becomes the first state to eliminate indigenous mascots in all secondary schools.[141] A bill to ban Native American mascots in all public schools passed the Maine House of Representatives and Senate[142] and was signed into law by Governor Janet Mills in May, 2019.[143]

Due to the media coverage of the Washington Redskins, high schools with the name Redskins have received particular attention, including three which have a majority of Native American students. Advocates for the name conclude that because some Native Americans use the name to refer to themselves, it is not insulting.[144] However, the principal of one of these, Red Mesa High School in Teec Nos Pos, Arizona, said that use of the word outside American Indian communities should be avoided because it could perpetuate "the legacy of negativity that the term has created."[145]

Relationships with tribes to retain Native names have been established at the high school level. Arapahoe High School (Centennial, Colorado) now uses a logo provided by the Arapaho Tribe of Wyoming, which initially included an agreement that the image would not be placed on the gym floor or any article of clothing. The latter provision has not always been observed, but the logo does not appear on the team uniforms. The agreement also includes tribal participation in school events. A similar agreement has been worked out between the Northern Arapahoe Tribe and the Strasburg High School " Indians" in Strasburg, Colorado.[146]

An exceptional case is the Salamanca Central High School "Warriors" in the city of Salamanca, New York. The city is within the boundaries of the Allegany Indian Reservation of the Seneca Nation of Indians, and 26% of the high school students are Native American. In 2001, when the commissioner of the New York State Education Department sent a letter to all New York school boards calling for the elimination of Native American mascots, the Seneca Nation Tribal Council joined with other members of the community in seeking to retain the Warrior imagery, although with individual differences of opinion. Salamanca may be unique in having a mixed but not fully integrated community, with the Warrior identity combining elements negotiated between the Seneca and non-Seneca population. For example, the school logo now depicts a Seneca man, replacing the stereotypical Plains Indian warrior image that was used prior to 1978.[147]

1930 football ticket stub depicting the former Stanford Indian mascot

Some college teams voluntarily changed their names and mascots. Stanford University had "The Stanford Indian" as its mascot from 1930 to 1972. Today Stanford's athletic team identity is built around the "Stanford Cardinal", reflecting the primary school color that has been used from the earliest days, while the unofficial mascot shown on its primary logo is the Stanford Tree.[148] Another early change was the "Saltine Warrior" that represented Syracuse University from 1931 until 1978. After a brief attempt to use a Roman warrior, the mascot became Otto the Orange for the school color. Miami University began discussion regarding the propriety of the Redskins name and images in 1972, and changed its team nickname to RedHawks in 1996.[149]

Although Dartmouth College had not used an Indian mascot for many years, Yale University printed a program for the 2016 game commemorating its 100th game against Dartmouth showing historical program covers featuring depictions of Native Americans that are now viewed as racist.[150]

The Florida State Seminoles of Florida State University use names and images associated with the Seminole people. The use is officially sanctioned by the Seminole Tribe of Florida even though the NCAA "continues to believe the stereotyping of Native Americans is wrong."[151]

The National Collegiate Athletic Association (NCAA) distributed a "self evaluation" to 31 colleges in 2005, for teams to examine the use of potentially offensive imagery with their mascot choice. Nineteen teams were cited as having potentially "hostile or abusive" names, mascots, or images, that would be banned from displaying them during post-season play, and prohibited from hosting tournaments.[152] Subsequently, all of the colleges previously using Native American imagery changed except for those granted waivers when they obtained official support from individual tribes based upon the principle of tribal sovereignty.[36]

San Diego State University (SDSU) was not cited by the NCAA in 2005 due to a decision that the Aztecs were not a Native American tribe with any living descendants.[153] However, in February 2017 the SDSU Native American Student Alliance (NASA) supported removal of the mascot, calling its continued use "institutional racism" in its official statement to the Committee on Diversity, Equity and Outreach.[154][155] A task force of students, faculty, and alumni was appointed to study the issue and make a recommendation by April, 2018.[156] The recommendation was to keep the mascot but take steps to use only respectful references to Aztec culture, however there are few signs of this being implemented.[157]

The Atlanta Braves remain the home of the tomahawk chop (although it began at Florida State University).[158] The logo has changed through the years from an Indian in full headdress to an Indian with a Mohawk hairstyle and single feather (described as either laughing or shouting), then to the Braves name in script over a tomahawk. The mascot Chief Noc-A-Homa was replaced in 1986 by a baseball-headed "Homer the Brave",[159] and in 2018 by "Blooper".[160]

The tomahawk chop and the accompanying chant has not been without controversy. In February, 2019 after the removal of the Cleveland Indians' Chief Wahoo logo, MLB commissioner Rob Manfred said "The Braves have taken steps to take out the tomahawk chop". In October, St. Louis Cardinals pitcher Ryan Helsley, a member of the Cherokee Nation, stated his belief that the tomahawk chop and chant misrepresents Native Americans.[161] In response to this complaint, the Atlanta Braves, in their October 9 game against the Cardinals, did not provide fans with foam tomahawks, although the music accompanying the chant was played while fans performed the arm gesture.[162] When the Braves lost to the Cardinals 13–1, the San Francisco Bay Area Fox affiliate used the headline "Braves Scalped", drawing criticism as an example of why most Native Americans oppose the use of American Indian imagery and mascots in sports.[163] The station soon apologized.[164] The team front office has stated that there will be talks with Native Americans during the off-season regarding the tomahawk chop tradition, while leaders of two tribes that once inhabited Georgia, the Cherokee and the Muscogee (Creek) Nation agree that the tradition is inappropriate.[165]

In July 2020, Richard Sneed, the Principal Chief of the Eastern Band of Cherokee Indians, released a statement about the tribe's conversations with the Braves. The statement said the EBCI believed "that candid, thoughtful conversations are crucial to educating leaders and bringing about positive change." The EBCI statement also applauded "the Braves’ willingness to engage in this effort and look forward to continuing to build the relationship the EBCI shares with them to present a model for how other professional sports teams can work with Native Nations in a respectful and constructive manner."[166] Sneed also stated that he is not offended by the name Braves or the tomahawk chop cheer, but respects the opinion of those who feel differently. However, Sneed was still openly critical of usage of the word "Redskins" among sports teams.[167]

During the 2020 Atlanta Braves season, the team's Tomahawk Chop motivating slogan "Chop On" was changed to “For The A.” On July 19, 2020, the wooden "Chop On" sign which sat near the third base entrance to Truist Park was removed and replaced with a "For the A" sign.[168] However, the usage of the Tomahawk Chop was still under review.[168] Following discussion which between the Braves and the National Congress of American Indians during the offseason, it was also agreed that their would be no foam tomahawks would be handed out to fans during at least the home season opener.[169] The death of Hank Aaron has renewed suggestions that the team change its nickname to "Hammers" in his honor.[170]

Native American rights advocate Suzan Shown Harjo (Cheyenne and Hodulgee Muscogee) says the Chicago Blackhawks have escaped the scrutiny given to other teams using Native imagery because hockey is not a cultural force on the level of football. But she says national American Indian organizations have called for an end to all Indian-related mascots and that she found the hockey team's name and Indian head symbol to be offensive. "It lacks dignity," she said. "There's dignity in a school being named after a person or a people. There's dignity in a health clinic or hospital. There's nothing dignified in something being so named (that is used for) recreation or entertainment or fun." The National Congress of American Indians also opposes the Blackhawks' logo, as it does all Native American mascots.[171] Members of Black Hawk's family have spoken out opposing the use of Black Hawk as a mascot and caricature logo.[172]

In 2019, the American Indian Center of Chicago ended all ties to the Chicago Blackhawks Foundation, stating they will no longer affiliate "with organizations that perpetuate stereotypes through the use of "Indian" mascots." The AIC noted in its statement that they "previously held a relationship with the Chicago Blackhawks Foundation with the intention of educating the general public about American Indians and the use of logos and mascots. The AIC, along with members of the community have since decided to end this relationship" and stated that "going forward, AIC will have no professional ties with the Blackhawks, or any other organization that perpetuates harmful stereotypes."[173]

While stating they will retain their name after the decision by the Washington Football Team to change theirs, the Blackhawks did agree to ban Native American headdresses at home games in recognition of their status as sacred symbols.[174] Before the ban was enacted, there had in fact been incidents where some Blackhawk fans wore headdresses.[175][176][174] After the Cleveland Indians announced in December 2020 that the team would change their name after the 2021 season, new CEO Danny Wirtz reinterated that the Blackhawks would not change.[177]

Former Cleveland Indians player Venezuelan Omar Vizquel wearing a baseball cap showing the image of Chief Wahoo

The Cleveland Indians acknowledged on July 3, 2020 that they are ready to discuss changing their team name in the wake of news that the Washington Redskins would be reviewing theirs.[178][179]

On March 21, 2018, the Baseball Hall of Fame in Cooperstown, New York enacted a ban on Chief Wahoo being featured on future Hall of Fame plaques.[180] This ban immediately went into effect with new Baseball Hall of Fame inductee Jim Thome, who was inducted as an Indian without Chief Wahoo's image.[180] Starting in the 2019 season, the Chief Wahoo logo did not appear on uniforms nor on stadium signs, although it will still be licensed for team merchandise within the Cleveland area.[181] However, Chief Wahoo's image was banned being sold on the team's website.[181] Local groups say they will continue to advocate for a change of the team name, and object to the continued sale outside the stadium of merchandise with the Wahoo image.[182]

Chief Wahoo is part of an exhibit at the Jim Crow Museum of Racist Memorabilia maintained by Ferris State University in Michigan. For Dr. David Pilgrim, a sociology professor at Ferris State and an expert in racial imagery, the symbol is a "red Sambo" that hardly differs from the caricatures of blacks popular in the Jim Crow era in which Wahoo was created, when such depictions of minority races were popularly used to inflame prejudice and justify discriminatory laws and behavior. Pilgrim explains how the exaggerated features serve their discriminatory purpose by emphasizing the differences of the depicted race, thereby reinforcing the idea that the caricatured race is inferior.[183]

On December 14, 2020, the team owner Paul Dolan announced that the process of changing the name will begin. The team will continue to play as the Indians for the 2021 season while a new name is selected and other decisions necessary for rebranding are implemented.[184]

In 1963 the Kansas City Chiefs adopted their name when the Dallas Texans (AFL) relocated. "Chiefs" was not a direct reference to Native Americans, but to Kansas City mayor Harold Roe Bartle who was instrumental in bringing the Texans to Kansas City, Missouri. Bartle earned his nickname as founder of a Boy Scouts honor camping society, Tribe of Mic-O-Say, in which he was "Chief" Lone Bear.[185] Bartle had been known by the nickname as a prominent Kansas City businessman, so it soon became the unavoidable name for the team. In spite of attempts to downplay Native American associations, fan behavior such as the tomahawk chop and wearing face paint and headdresses drew criticism.[186]

In 1989 the Chiefs switched from Warpaint, a Pinto horse ridden by a man in a feathered headdress, to their current mascot K. C. Wolf. Warpaint returned in 2009, but is ridden by a cheerleader.[187]

The Chiefs drew little attention compared to other teams until 2013, when photographs of fans in "Indian" dress appeared in the Kansas City Star.[188] In 2014 the Star reported that the team's management planned discussions with some Native American groups to find a non-confrontational way to eliminate, or at least reduce, offensive behavior.[189] Achieving greater visibility by reaching the playoffs in 2016, Native Americans at Haskell Indian Nations University in Lawrence, Kansas are asking the Chiefs to stop behavior that invokes stereotypes, such as wearing headdresses and doing the "tomahawk chop".[190] In a statistical analysis of social media comments (tweets) leading up to Super Bowl LIV, researchers found many more negative terms associated with the Kansas City team compared to San Francisco. While both teams were referred to in terms related to violence, the Chiefs were much more likely to receive insults related to intelligence (being called stupid) and many insults were specific references to negative Native American stereotypes, such as drunkenness ("firewater"), and being inbred or extinct. The conclusion drawn was support for Natives being insulted, rather than honored, by Native American mascots.[191]

On August 20, 2020 the Chiefs announced that headdresses and Native American style face paint would be banned at Arrowhead Stadium.[192] The ban officially went into effect during the 2020 season opener on September 10, 2020.[193] The Tomahawk chop also underwent a subtle modification, as Arrowhead-based cheerleaders are now required to lead the chop with a closed fist rather than the traditional open palm. While fans said they will not change their behavior, a Native activist said that the chop should be eliminated entirely.[194] Their appearance of in Super Bowl LV focuses attention on the Chiefs in 2021 to follow the example set by Washington, Cleveland, and many high schools.[195]

Several teams changed when they moved to other cities, while others went out of business. The Atlanta Hawks were originally the Tri-Cities Blackhawks (using an "Indian" logo),[196] and the Clippers were originally the Buffalo Braves.

The United States national rugby league team was known as the Tomahawks until 2015, when USA Rugby League replaced the American National Rugby League as the sport's governing body in the U.S. and chose the simpler Hawks as the new name for the team.[197]

In part because they do not use any native imagery, the Edmonton Eskimos were rarely mentioned with regard to the controversy.[198] However Natan Obed, the President of Inuit Tapiriit Kanatami, Canada's national Inuit organization, has stated that "Eskimo is not only outdated, it is now largely considered a derogatory term" and is a "relic of colonial power".[199] The editorial board of the Toronto Star sees a name change as the inevitable result of social evolution, and reflecting respect for indigenous peoples.[200] However, after a year of considering alternatives, the team decided in February 2020 to retain the name finding no consensus among Native groups including the Inuit.[201] However, on July 16, 2020, it was reported that the club will be dropping the 'Eskimos' name.[202] On July 21, the team officially retired the name, and temporarily began using "Edmonton Football Team" and "EE Football Team" until a new name is decided.[203]

The Golden State Warriors eliminated Native American imagery as the team relocated. Originally the Philadelphia Warriors (1946-1962), their logo was a cartoon Native American dribbling a basketball. When they moved to San Francisco, the logo became a Native American headdress (1962-1968).[204]

Protest against the name of the Washington Redskins in Minneapolis, Minnesota, November 2014.

While playing as the Washington Redskins, the Washington Football Team received the most public attention due to the prominence of the team being located in the nation's capital, and the name itself being defined in current dictionaries of American English as "usually offensive",[205] "disparaging",[206][207] "insulting",[208] and "taboo".[209] Native American opposition to the name began in the early 1970s with letters to the owner of the team[210] and the editors of The Washington Post.[211] National protests began in 1988, after the team's Super Bowl XXII victory, and again when the 1992 Super Bowl between the Redskins and the Buffalo Bills was held in Minnesota.[212] Those officially censuring and/or demanding the name be changed include more than 80 organizations that represent various groups of Native Americans.[213]

When the Redskins participated in "Blackout Tuesday" on June 2, 2020, Alexandria Ocasio-Cortez responded "Want to really stand for racial justice? Change your name."[214] Subsequently, Mayor Muriel Bowser interrelated her position that the name is an impediment to the team's return to a stadium in the District of Columbia.[215] A statue of the team's founder, George Preston Marshall has been removed from the grounds of RFK Stadium after being spray painted with the words "Change the Name". The management of the stadium stated that the statue would not return, and that its removal was long overdue.[216] In the following week, the team removed all mention of Marshall from the team's other facilities and website.[217]

In July 2020, amidst the removal of many names and images as part of the George Floyd protests, a group of investors worth $620 billion wrote letters to major sponsors Nike, FedEx and PepsiCo encouraging pressure on the Redskins to change their name.[218][219] FedEx called on the team to change its name on July 2, 2020.[220][221] The same day, Nike removed Redskins apparel from its website.[222][223] On July 3, the league and the franchise announced that it was "undergoing a thorough review of the team name."[224][225] On July 7, it was acknowledged that the Redskins were not in contact with a group of Native Americans who petitioned the NFL to force a name change and that Redskins head coach Ron Rivera also stated the team wanted to continue “honoring and supporting Native Americans and our Military.”[226] On July 13, 2020 the team made an official statement that their review would result in the retirement of the Redskins name and logo.[227] On July 23, 2020 the team announced that they will be called the Washington Football Team with a block "W" logo for the 2020 season.[228]

In addition to the behavior of the teams that have Native American names or mascots, their rivals often invoke racist stereotypes. In December 2013 when the Washington Redskins played the Kansas City Chiefs an employee of a Sonic Drive-In in Missouri placed a message outside that used scalping, reservations and whiskey to disparage the "Redskins". It was quickly removed with the owner's apologies.[229] A rubber severed "Indian" head impaled on a knife has been used by a sports fan in Philadelphia to taunt rival teams with Native American mascots.[230] There have been a number of incidents of rival high school teams displaying banners or signs referencing the Trail of Tears, which have been criticized for both insensitivity and ignorance of history.[231][232][233][234] Although the Central Michigan Chippewas have the support of the Saginaw Chippewa Tribal Nation of Michigan, a student at rival Western Michigan University designed a T-shirt showing a Native American behind bars with the legend "Caught a Chippewa about a week ago". It was quickly condemned by both university presidents, who agreed that anyone wearing the shirt at a game would be ejected.[235] In spite of the University of North Dakota changing their nickname from the Fighting Sioux to the Fighting Hawks, students at rival North Dakota State University (NDSU) continue to chant "Sioux suck shit" whenever their football team makes a first down. The NDSU president, along with the presidents of the student body and faculty senates, have called for an end to the practice, which they describe as hateful, and coming from a misplaced sense of tradition.[236] Some NDSU fans also wear T-shirts with graphics depicting variations on the "Sioux suck" theme.[237]

To further complicate this controversy, many feel that there are varying levels of offensiveness with team names and mascots. The nature and degree of stereotyping varies depending upon the name of the team, the logo, the mascot, and the behavior of fans. The greatest offense is taken when the logo and mascot are caricatures viewed as insulting, such as the Cleveland Indians' Chief Wahoo;[238] the name of the team is often regarded as a racial slur, such as Redskins or Squaws;[239] or the behavior of the mascot or fans is based upon popular images of Indians which trivialize authentic native cultures, such as the tomahawk chop.[240]

The practices of individual schools and teams have changed in response to the controversy. A local example is Washington High School in Sioux Falls, South Dakota. Many Native American images have been removed, and the "Warriors" nickname is now claimed to be generic. The school now has a "circle of courage" logo with eagle feathers and has also "updated" the murals of Chief Hollow Horn Bear in the gym. Duane Hollow Horn Bear, the chief's great-grandson, who teaches Lakota language and history at Sinte Gleska University in Mission, stated: "We had no objection to their utilizing those pictures as long as my great-grandfather was represented with honor and dignity." However, not all Native Americans are happy with the presence of any such images.[241]

Native American names and images are used by teams in other countries, generally those playing American-style sports and copying the imagery of American teams. Several are in countries that also have a tradition of Native American hobbyists often associated with the popularity of the stories written by German author Karl May.[242] In South America there are a number of teams that reference the Guaraní people. In Brazil, these teams may be referred to using the derogatory term bugre.[243]

• In Whose Honor? (1997). Written and produced by Jay Rosenstein. Ho-Ho-Kus, New Jersey: New Day Films.
• More Than a Word (2017). Directed by John Little and Kenn Little (Standing Rock Sioux tribe): Black Tongue Dakota Media.