Valley Logo
Savage Media, created by a group of Native American students at Dartmouth College, published a video to call for an end to Native American mascots. Through the delivery of a poem, Preston Wells, of the Choctaw Nation and a junior at Dartmouth College, imagines what the Indian mascot – a fictitious, yet familiar caricature – would say if he could speak.
Here's an except from the poem:
Usually people call me 'Chief' because you make me dance in front of thousands.
Stack a headdress on me like bricks.
Suffocate me in buckskin like sweat – cold and heavy.
I have been worn for too long. You'll take off that shirt at day's end, but when will it be my turn?
It's hard to breathe on cotton. Just another form of relocation.
Throw me in with your dirty clothes, do your laundry.
Wash me good enough to
wipe my bravery weak.
I am hurting…
(Amy Stretten. “If the Indian Mascot Could Speak: A Poem.” Splinter. January 15, 2014.)
I attended Valley Local Schools in Lucasville, Ohio, from 1963 to my graduating year in 1969. I also taught at Valley High School for 27 years after attending Ohio University. To this day, the Indian mascot is employed as a symbol of the school and its many sports teams. During my tenure at Valley, I witnessed nothing I considered disrespectful or derogatory about the system's use of the Indian mascot; however, I did recognize that it is a stereotype of Native Americans – both in image and in name – originally chosen (I presume) as a reference to tribes that once inhabited the Scioto Valley.
I say “stereotype” because we associate “Indian” with strong, aggressive “warriors.” Under the mascot, Valley sports teams “fight” for victory on playing fields against their opponents. The historical reference and all of its many warlike connotations cannot be denied. The Indian represented by the mascot is not a hunter/gatherer or a utilitarian nature lover.
We can intellectually strip away any ill intent about the supposed violent nature of the stereotype by concluding that the reference to Natives honors their virtues such as bravery or cunning. Yet, the mascot remains as a caricature of the limited ways in which people see Native Americans. The mascot effectively keeps concepts of Natives “in the past” and disallows future progressive views of the race. The perspective of an “Indian” used in mascots today comes from historical depictions used largely by European settlers of long ago.
It is definitely not a self-chosen description because U.S. Census statistics show that of the 75,314 residents of Scioto County, only 0.5% are American Indians or Alaska natives. The 99.5% other racial composition in the population overwhelmingly determines whether to use the Native term “Indian” as a symbol. Hardly representative.
In fact, the Indian mascot is often portrayed toting a tomahawk, a lance, or the bow and arrows. Even the depiction of a headdress – an adornment of tribes in the Plains – is “cultural appropriation” in that schools borrow a custom with unacknowledged or inappropriate adoption as a generic symbol. It makes one wonder what symbols may be used to proliferate stereotypes of European settlers, doesn't it?
I believe Valley should consider the negative implications of the “Indian” mascot and drop it immediately. Oh, I hear you saying, “For God's sake, it's just another bleeding liberal forcing us to be so politically correct that we lose all tradition.” That's your right to oppose my idea. Still, I can think of other mascots that may actually raise consciousness and appropriately represent the Valley tradition with more respect and honor.
The names and symbols of indigenous groups may be among the few remaining resources or cultural properties of many indigenous societies. In a nod to keeping some reference as mascots, one can consider that when the government is involved in name bans, it can be discriminating against American Indians because it deprives them of the ability to have things named after them.
At least one group – the Native American Guardians Association – supports the respectful use of Native American names and imagery in certain instances, and it fears that erasing all such imagery and iconography could also erase Native American history from school grounds.
The Guardians agree with most Americans that no person or nation of people should be a “mascot.” That is why they oppose the use of American Indian mascot performers and caricatures that mock Native American heritage.
But. The Guardians also believe that culturally appropriate Native American names, logos, and imagery can be an important and educational way to honor Native Americans, and to help public schools neutralize offensive and stereotypical Native American caricatures and iconography while teaching students and the general public about American Indian history, a history shared by all Americans.
(William A. Jacobson. “Native American Lawsuit Challenges Colorado Ban On Native American 'Mascots' As Discriminatory.” Legal Insurrection. https://legalinsurrection.com/2021/11/native-american-lawsuit-challenges-colorado-ban-on-native-american-mascots-as-discriminatory/. November 7, 2021.)
Do you believe changing the Valley mascot is ridiculous? At least, hear me out.
A “Misconceived” Word From Its Very Origins
“Indian,” “American Indian,” “Native American,” “Indigenous peoples” – for various reasons, all of these generic terms used to label the original inhabitants of the Americas are controversial.
One widely accepted theory is that he term “Indians” as applied to Native Americans, or the indigenous peoples of the Americas, originated in a misconception on the part of the Europeans who arrived in Central America in 1492. Since Christopher Columbus began his journey to America with the intent of finding an alternate route to Southeast Asia, he is said to have assumed that the people he came into contact with upon reaching land were Indians.
Other historians believe the inhabitants were called “Los Ninos de la Endeo” (Children of God) by Columbus. This description was believed to have been later corrupted by the aberrant Spaniard tongue as “los nineos de la Indio” then, ultimately reaching contemporary ears as “Indio,” then, “Indianer,” and finally “Indian.”
Objections to the usage of "Indian" and "American Indian" include the fact that "Indian" arose from a historical error, and does not accurately reflect the origin of the people to whom it refers. In addition, some feel that the term has so absorbed negative and demeaning connotations through its historical usage as to render it objectionable in context. Additionally, "American Indian" is often understood to mean only the peoples of the mainland body of the United States, which excludes groups whose traditional languages are Eskimo – Aleut languages, Marshallese, and Samoan.
In his book The Day the World Ended at Little Big Horn (2008), award-winning historian Joseph M. Marshall III reviewed all of these labels and then wrote, "We prefer to be identified by our specific tribes or nations, of which there are nearly five hundred ethnically identifiable in the United States."
“Origin of Word Indian Pertaining to American Indians.” I Love Ancestry. https://iloveancestry.com/topics/ancestry/historical-events/15th-18thcentury/origin-of-word-indian-pertaining-to-american-indians/. 2020.)
Argument
No one is accusing area residents of being openly racist or insensitive. I do not believe the school had any ill intent in labeling a Valley person an “Indian.” But, being aware of unreasonable prejudices towards Native Americans allows us to examine the implicit, unintended and unaware association with bias against Native Americans.
As you know, this argument is not new. Since the 1960s, the issue of Native American and First Nations names and images being used by sports teams as mascots has been the subject of increasing public controversy in the United States and Canada. This has been a period of rising Indigenous civil rights movements, and Native Americans and their supporters object to the use of images and names in a manner and context they consider derogatory. They have conducted numerous protests and tried to educate the public on this issue.
The issue has often been reported in the media only in terms of Native American individuals being affected by the offensiveness of certain terms, images, and performances. This reduces the problem to one of feelings and personal opinions. It prevents a more comprehensive understanding of the history and context of the use of Native American names and images, and the reasons why sports teams should eliminate such practices.
(C. Richard King. The Native American Mascot Controversy: A Handbook. Scarecrow Press, Oct 11, 2010.)
A consensus on the damage caused by the use of Native American mascots 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. 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.”
("Indian Mascot Position Statement.” Society of Indian Psychologists. January 27, 1999.)
Social science research has shown that sports mascots and images are important symbols with deeper psychological and social effects in society. A 2020 analysis of this research indicates only negative effects; those psychologically detrimental to Native American students and to non-Native persons by promoting negative stereotypes and prejudicial ideas of Native Americans and undermining inter-group relations.
(Laurel R. Davis-Delano, Joseph P. Gone & Stephanie A. Fryberg. “The psychosocial effects of Native American mascots: a comprehensive review of empirical research findings.” Race Ethnicity and Education Volume 23, 2020.)
Based on such research showing negative effects, more than 115 professional organizations representing civil rights, educational, athletic, and scientific experts, have adopted resolutions stating that such use of Native American names and/or symbols by non-native sports teams is a form of ethnic stereotyping; it promotes misunderstanding and prejudice that contributes to other problems faced by Native Americans.
("Legislative efforts to eliminate native-themed mascots, nicknames, and logos: Slow but steady progress post-APA resolution.” American Psychological Association. August 2010.)
Social science research has substantiated the objections by Native Americans to use of such elements. In particular, studies support the view that sports mascots and images are not trivial. Stereotyping directly affects academic performance and self-esteem of Native American students, contributing to other issues faced by Native Americans, including suicide, unemployment, and poverty.
(Annie Murphy Paul. (October 6, 2012). "It's Not Me, It's You." The New York Times. October 06, 2012.)
As the nation's oldest, largest, and most representative American Indian and Alaska Native advocacy organization, NCAI has long held a clear position against derogatory and harmful stereotypes of Native people – including sports mascots – in media and popular culture. The organization holds that these sports mascots are symbols of disrespect that degrade, mock, and harm Native people, particularly Native youth. Since NCAI launched its campaign to address stereotypes of Native people in popular culture, media, and sports in 1968, significant progress has been made in pursuit of ending the era of “Indian” mascots.
The NCAI's position is clear, longstanding, and deeply rooted in their 78 years as a leading voice for Indian Country: they advocate for and protect the civil rights, social justice, and racial equity of all Native people in all parts of American society.
The NCAI largely focused its efforts on ending “Indian” mascots at the professional level, directing specific attention to the former mascot of the NFL’s Washington "Commanders". In 2020, NCAI formally expanded the initiative to include work at the K-12 level, which included the development of the National School Mascot Tracking Database.
In 2021, NCAI further expanded the initiative to include work at the state level, developing a State Activity Tracker and engaging directly with state legislatures pursuing mascot bans through legislation.
NCAI’s Ending “Indian” Mascots initiative currently focuses on three primary levels: the K-12 school level, the state level, and the professional sports level.
(“Ending the Era of Harmful 'Indian' Mascots.” https://ncai.org/proudtobe. National Congress of American Indians.)
The National Congress of American Indians reports that currently, more than 21 states across the country have taken or are considering taking formal actions to address the continued use of harmful Native “themed” mascots by public K-12 schools in their states. These formal actions can take many forms – from legislation banning schools’ use of these mascots to the hearing of cases concerning school mascots by state human rights commissions.
(https://ncai.org/. National Congress of American Indians. 2022.)
So, Here's An Idea
It is the right of individual tribes to establish relationships with teams that allow the latter to retain tribal names. For instance, the Spokane Indians, a minor league baseball team, has established a relationship with the Spokane tribe. It has abandoned Native American imagery that it had used when the team 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; this is also used for bilingual signs in the ballpark. The mascot is a person dressed as a trout, in reference to the tribe's tradition of fishing.
Some are still opposed. Suzan Shown Harjo says that there is no such thing as a positive stereotype; while Stephanie Fryberg responds that even if the team's use of the name may be respectful, opposing fans may use racist gestures and references. But, it is the opinion of the tribe that counts the most, isn't it?
(David Waldstein. "Why One Team Named the Indians Won't Be Changing Their Name.” The New York Times. August 3, 2020.)
Valley Schools could contact Ben Barnes, Chief of the Shawnee, at the following address:
29 S Hwy 69A, Miami, OK 74354
918-542-2441
info@shawnee-tribe.com
Representatives from Valley could make a respectful inquiry about the tribe's policy on mascots. They could obtain the official position about using any Native mascot – “Indian,” or more accurately for the area,“Shawnee” or a truly Native reference – “Shawano, Savannah, Sewanee.” If proper identification was used and stereotypes of Indians in general were squashed, new and respectful references may be employed.
Another alternative could be “Bison” as buffalo traces were a prominent feature of the settlement of Lucasville and other nearby communities. To directly translate the word “Scioto,” a deer reference could also be used. Perhaps some connection to Scioto Trail – Trail Walkers or the like – would be appropriate?
I don't know how a link could be make, but Haystack Hill is a point of geography defining Lucasville itself.
Other historical references could be used as connections with the past – canal boats were known as “narrow boats” and an entire lingo is tied to the old canals.
Imagination could present a link to “purple” that is both respectful and iconic of the past.
Some other idea may generate a better mascot ideally suited for the school. Investigation into what that symbolic person, animal, or object might be could stimulate local interest. The community could even sponsor a contest to rename the Valley mascot and offer a prize for the winner.
The Bottom Line
We learn as we live how expressions, attitudes, and symbols many once employed were disrespectful, harmful, and even life-threatening to others. Though these negative effects may have been unintentional, we have an obligation to correct them by making new policies that support equality and foster common respect. Tradition that continues only to maintain an “old guard” honors no one.
Speaking of tradition, we in Appalachia are most frequently considered to be “behind the times.” Don't we hate that image? A change of mascot could prove that we are progressively keeping up with current issues and responsive to any negativity we encounter. In addition, students at Valley may benefit from participation in a movement for change. They could see that becoming a part of a process that directly affects them and their community is part of a civic process of improvement. This could generate initiative and pride while hopefully fostering future involvement in community activities.
What's the “down side”? I guess re-imaging could be a little costly. Changing school stationary, clothing, and other superficial considerations would require new effort and resources. Yet, any such transfer of mascot could more than make up for losses through new distribution of products with the improved logo. It could even be a challenge with some built-in fun and enthusiasm.
In the long run, the choice is up to the district – taxpayers, executives, teachers, and students. I am making the argument as one with Valley connections who no longer lives in the district. Change or not, I will continue to bleed purple and support Valley Schools.
I see the opposition, and I understand their concerns.
To close, I admit the Indian mascot was something I really never thought about until I read Native Americans' concerns. Then, I did have this thought – I am not a Native-born person, and using their stereotypical image without their express permission is … to say the very least … extremely presumptuous. In my case, I would consider it offensive to my Finnish, Scotch-Irish, and English roots to do the same. Haven't we persecuted Native Americans enough by presuming to know their struggles, then adopt and distort their very image?
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