Racism and White Privilege in Wisconsin Schools:
An Examination of “Indian” Mascots and Logos
Anne Mary Gretz
THESIS PROJECT
Submitted in partial fulfillment of
the requirements for the degree of
MASTER OF SCIENCE
In
Applied Leadership for Teaching and Learning
(Emphasis in First Nations Studies)
At
UNIVERSITY OF WISCONSIN-GREEN BAY
Spring
2011
__________________________________________
Dr. Lisa Poupart, Major Professor
Date
DEDICATION and AKNOWLEDGEMENTS
For my daughters, Grace and Eva, so that they may know learning is a life-long
journey.
I dedicate this to my family and friends. I thank them for their love and support
during my journey.
I wish to also thank Dr. Lisa Poupart who, at the start of my journey was my
“professor” and then became my mentor and my friend.
I also wish to thank the Elders who spent time with me and shared their wisdom.
I am a better person because of all of you.
“Let the white brother face about and cast his mental eye upon a new angle of
vision. Let him look upon the Indian world as a human world; then let him see to
it that human rights be accorded to the Indians. And this for the purpose of
retaining for his own order of society a measure of humanity.”
Luther Standing Bear (1978) Land of the Spotted Eagle (reprint). Lincoln:
University of Nebraska.
ii
ABSTRACT
We like to think that racism does not exist in our places of learning. After
all, it is our American ideology that all people are treated equally. Yet racism
does exist. We would like to think that our teachers are educated to teach
diverse populations, that our school boards, school administrators and elected
officials support diversity and respect across cultures. However, that is not so as
we need not look any further for the evidence of this racism than the walls, gym
floors and logos of 34 Wisconsin schools1 and the efforts of Wisconsin legislators
to repeal the law (Act 250), and possibly, Act 31.
iii
1Wisconsin Indian Education Mascot and Logo Task Force TABLE OF CONTENTS
Title Page……………………………………………………………………………. i
Dedication and Acknowledgements…………………………………………. ii
Abstract……………………………………………………………………………… iii
Table of Contents………………………………………………………………….. iv
Author’s Note………………………………………………………………………. v
Introduction………………………………………………………………………… 1
Act 31: History, purpose and statutes…………………………………………. 2
Stereotypes and Racism………………………………………………………… 7
Context and Literature Review……………………………………………….. 10
Mascots and Act 250…………………………………………………………… 13
Conclusion and Recommendations…………………………………………. 20
Bibliography………………………………………………………………………. 28
Appendix A………………………………………………………………………... 30
Appendix B………………………………………………………………………… 36
Appendix C……………………………………………………………………….. 40
Appendix D……………………………………………………………………….. 43
Epilogue and Lessons Learned……………………………………………….. 55
iv
Author’s Note
As a White child growing up in Fond du Lac, Wisconsin, I had an idea of
what racism is. Racism was an overt action, as learned in school history classes
and books of the civil war, slavery, segregation and the fight of African
Americans for civil rights. As an adult, the niece and nephews of my former
husband attended Mishicot H.S., which continues to use, an “Indian” mascot.
The son of a good friend of mine also attended the school. When I had my first
child, my good friend made my daughter a “cute” sweatshirt, with an “Indian
head” logo on it. I never thought twice about this. Then I went back to school.
I enrolled and attended Dr. Poupart’s Introduction to First Nation’s Studies
Social Injustice class in the spring of 2006. I learned quickly and painfully all that
was overlooked or “swept under the rug” in my other history courses. This is
where I started my journey exploring my “White privilege” and my views on
racism. Here is where that “cute” sweatshirt I had dressed my child in became a
sign of my own ignorance. Here is where I also learned about the state statute
Act 31 and the violent history behind it.
v
Introduction
We like to think that racism does not exist in our places of learning. After
all, it is our American ideology that all people are treated equally. Yet racism
does exist. We would like to think that our teachers are educated to teach
diverse populations, that our school boards, school administrators and elected
officials support diversity and respect across cultures. However, that is not so as
we need not look any further for the evidence of this racism than the walls, gym
floors and logos of 34 Wisconsin schools2 and the efforts of Wisconsin legislators
to repeal Act 250, and possibly, Act 31.
This thesis explores the unwritten, but intended outcomes of Act 31; to
combat racism and eliminate stereotypes. I explore the failure of these
outcomes evidenced in the existence and persistence of race based mascots
and logos in Wisconsin schools. I also examine the repeal effort underway to
eliminate the law (Act 250), which provides for a process for elimination of race
based logos in Wisconsin schools. My thesis culminates in policy
recommendations and talking points for allies, to foster better understanding of
the covert racism and stereotypes in Wisconsin schools.
2
Wisconsin Indian Education Association Mascot and Logo Task Force. 2
ACT 31: History, purpose and statutes
The racism, stereotyping and White privilege in Wisconsin schools, as
evidenced by the continued use of race based logos, is directly related to the
failure of culturally competent implementation of Act 31. A brief explanation
and background of the purpose of Act 31, its statutes and why it was enacted is
explored in this section.
Act 31 is a result of amendments to the 1989-1991 Wisconsin Biennial
Budget. These statutes were the recommendations of the 1984 Ad Hoc
Commission on Racism, the American Indian Language and Culture Board and
other groups and organizations. These groups coming together was a direct
result of the violence and ignorance in Northern Wisconsin when sporting groups
and other spectators rioted at boat landings, during the Lac du Flambeau tribe
of Ojibwe spear fishing season.
Throughout the 1800’s, treaties were made between the United States
and the “Chippewa” or Ojibwe people of Wisconsin. The leaders of the Ojibwe,
forced to cede land to the US government, had the foresight to protect the
Ojibwe people’s inherent right to hunt, fish and gather on the ceded territory.
The Ojibwe leaders understood this as an important piece of Ojibwe identity,
sovereignty and survival. Large parts of the ceded territory are in
3
Northern Wisconsin, where up until the 1980’s, these inherent rights were being
denied to the Ojibwe people. Not only were the rights to hunt, fish and gather
denied, the Ojibwe people were harassed and prosecuted for exerting these
rights. Mike and Fred Tribble of the Lac Court Oreilles band of Lake Superior
Ojibwe were arrested for exercising their right to fish and, with a copy of the
treaty in hand began a challenge in the court system to defend their rights. In
1983, after a lengthy battle, the US Federal Court recognized and upheld the
rights of the Ojibwe to hunt, fish and gather on the ceded territory.
The resulting backlash of racism, hatred and violence was epic and
received national attention! The anti-treaty and anti-Indian propaganda, views
and statements appeared at the boat landings where the Ojibwe exercised
their right to spearfish, as was their tradition since time began. It was during this
violence that the state of Wisconsin began looking at ways to solve and end the
firestorm. In 1983, the Ad Hoc Commission on Racism in northern Wisconsin was
convened. By 1984, the Commission was ready to issue their report.
The Ad Hoc Commission on Racism called for a partnership among the
newly formed American Indian Language and Culture board, the Wisconsin
Department of Public Instruction (DPI) and schools to create courses and
curriculum to educate students on First Nations’ history, treaties, culture, and
4
sovereignty. The report also recommended that post secondary education
institutions examine how future teachers learn about these issues as well. In 1987,
realizing that at the heart of the violence was a basic lack of knowledge and
misinformation about treaties, culture and sovereignty of the 11 First Nations in
Wisconsin, a resolution was passed by the American Indian Language and
Culture Board requesting that the Wisconsin Department of Public Instruction,
the state legislature and the First Nations of Wisconsin develop this curriculum to
be taught in all public schools throughout the state. These statutes became
known as Act 31.
The intention of Act 31 was to combat the racism and ignorance that
sparked the violence in northern Wisconsin. The statutes of Act 31 were to
provide a guideline to educate future generations of students and to increase
the public’s awareness of the First Nations within the state. Each of the Wisconsin
First Nations has a distinct language, culture and “way of being” within the
world. The intention was that the curriculum be created and delivered in a
culturally appropriate way. The Act also created and funded the American
Indian Studies Department within Wisconsin DPI, which facilitates Act 31
implementation. The American Indian Studies Department created, along with
other groups, curriculum targeted at teaching history, culture, sovereignty and
treaty rights of the First Nations people. An annual, week long, intensive
5
American Indian Studies Summer Institute was created. And the following
mandates were created:
STATUTES RELATING TO THE K-12 AMERICAN INDIAN STUDIES PROGRAM
Chapter 115- State Superintendent: General Classifications and Definitions:
Handicapped Children
115.28 General Duties
(17) AMERICAN INDIAN LANGUAGE AND CULTURE EDUCATION.
(d) In coordination with the American Indian Language and
Culture Education Board, develop a curriculum for grades 4
to 12 on the Chippewa Indians’ treaty-based, off-reservation
rights to hunt, fish and gather.
Chapter 118- General School Operations
118.01 (c) Citizenship. Each school board shall provide an instructional
program designed to give pupils:
7. An appreciation and understanding of different value systems and
cultures
8. At all grade levels, an understanding of human relations, particularly
with regard to
American Indians, Black Americans and Hispanics.
Chapter 118- General School Operations
118.19 Teacher Certificates and Licenses
(8) Beginning July 1, 1991, the state superintendent may not grant to
any person a license to teach unless the person has received
instruction in the study of minority group relations, including
instruction in the history, culture and tribal sovereignty of the
federally-recognized American Indian tribes and bands located in
the state.
Chapter 121 – School Finance
121.02 School District Standards
6
(1) Each school board shall:
(h) Provide adequate instructional materials, texts and library
services which reflect the cultural diversity and pluralistic
nature of human society.
(L) Beginning September 1, 1991, as part of the social studies
curriculum, include instruction in the history, culture and tribal
sovereignty of the federally-recognized American Indian
tribes and bands located in this state at least twice in the
elementary grades and at least once in the high school
grades.
These statutes indicate that schools are required to provide culturally
appropriate instruction about Wisconsin First Nations’ history, culture and
sovereignty at least three times over the course of a students’ school career.
Here is where I propose Act 31 fails. Since many Wisconsin schools still use Indian
imagery in the use of school logos and mascots; educators at all levels have
failed our students. That in fact, schools using Indian logos and imagery
perpetuate racism and White privilege within their walls.
7
Stereotypes and Racism
As we look at each of these statutes individually, we can see where the
failure of proper implementation of Act 31 has occurred and how proof of this
again, lies in the use of race based logos within schools, which continues the
perpetuation of stereotypes and racism.
Chapter 118-General School Operations
118.01 (c) Citizenship. Each school board shall provide an instructional
program designed to give pupils:
7. An appreciation and understanding of different value systems and
cultures.
8. At all grade levels, an understanding of human relations, particularly
with regard to American Indians, Black Americans and Hispanics.
In Chapter 118, the legislature has called upon the school board to
perform the duties of what I would call “Good Citizen Instruction.” We assume
that this means that school boards are supportive and open to diversity and the
support of Human Relationships. How is it, then, that race based logos exist in
schools? How does this covert form of racism inform “an understanding and
appreciation of different value systems and cultures”? Simply stated, it doesn’t.
“Indian” logos, generally speaking, are typically seen in a decapitated profile of
an Indian male in a feather headdress. This places the “Indian” in a very
8
specific time…the past. This promotes the stereotype that ALL Indians wore
feather War bonnets. It generalizes that ALL Indians were warriors. It romanticizes
the Euro-American view of the Indian. For First Nations people, this decapitated
image is a reminder of the genocide committed against them. Before Act 250,
school boards were where a community member would go to lodge a
complaint about the usage of “Indian” logos and mascots. Historically, school
boards have been apathetic to these complaints and, in some cases, ignored
the harassment of the families within their school communities that found these
logos offensive. This is why Act 250 is so important. It takes these decisions out of
uneducated, apathetic hands.
Chapter 118-General School Operations
118.19 Teacher Certificates and Licenses
(8) Beginning July 1, 1991, the state superintendent may not grant to
any person a license unless the person has received instruction in the
study of minority group relations, including instruction in the history, culture
and tribal sovereignty of the federally-recognized American Indian tribes
and bands located in the state.
In this portion of Chapter 118, we see the responsibilities laid out for our
University and College systems; to instruct student teachers in the culture, history
and sovereignty of the 11 First Nations of Wisconsin, in order to receive a
teaching license. Notice, also, that the University and College systems had two
years, from passage of Act 31 to implementation beginning July 1, 1991, to
9
prepare for this change. I know that at the University of Wisconsin Green Bay,
great strides were taken to ensure student teachers receive this instruction in First
Nations Studies courses. At one time, I was of the opinion the teachers cannot
teach what they don’t know. However, Act 31 has been mandated in the state
of Wisconsin for 20 years. Now, I see this as an excuse. I theorize that if ALL of the
student teachers had been properly educated; they would join the fight to rid
schools of “Indian” logos and mascots. That the teachers would have a deep
understanding of the stereotypes and racism these images promote. How these
images affect all kids.
Chapter 121- School Finance
112.02 School District Standards
(1) each school board shall:
(h) Provide adequate instructional materials, texts and
library services which reflect the cultural diversity and
pluralistic nature of human society.
(L) Beginning September 1, 1991, as part of the social
studies curriculum, include instruction in the history,
culture and tribal sovereignty of the
federally0recognized American Indian tribes and
bands located in this state at least twice in the
elementary grades and at least once in the high school
level.
Here, again we see the responsibility of the local school boards to support
diverse learning and ensure instruction. I believe that the use of the term
10
“adequate” is where school boards falter. Do they understand what proper
instruction in First Nations history, culture and sovereignty looks like? Are teacher
education programs providing enough instruction on First Nations history, culture
and sovereignty for the teachers to understand, for themselves, what
stereotypes and bias look like? Or is it apathy that drives what “adequate” looks
like?
Context and Literature Review
In this section I provide a discussion of current literature exploring what
teachers know and how they know it. In the literature, I examined pedagogy.
How pedagogy passed down in teacher education courses is translated into
what teacher lessons reflect in the classroom. Of course, pedagogy is rooted
within a specific culture and cultural norms. It reflects the values of that culture,
values society wants to pass on to future generations. Here, in the United States,
these values were brought over from a European society. America was founded
as a settler state. In school, traditionally, education is rooted in core academic
subjects or a philosophy of Essentialism. Each is categorized and separate from
each other. Paulo Freire saw this as a “banking concept of education”3 and a
3
Paulo Freire, Pedagogy of the Oppressed (New York: The Continuum International Publishing Group, Inc, 2009), 72. 11
paternalistic policy of oppression because the subjects are rooted in EuroAmerican values and dominant society ideals.
A useful definition on race, prejudice, dominant and submissive groups,
and how racism is systematic and permeates all of society’s institution’s,
including the classroom, is provided by Beverly Daniel Tatum. “Whether it is
reflected in determining who gets the best jobs, whose history will be taught in
school, or whose relationships will be validated by society, the dominant group
has the greatest influence in determining the structure of society.”4 This is what
current educational pedagogy reflects. It perpetuates racism and White
privilege through the valuing of all things Euro-American or from Western
influence. Peggy McIntosh defines White privilege as…”an invisible package of
unearned assets which I can count on cashing in each day, but which I was
“meant” to remain oblivious.”5 Because U.S. history courses are taught from the
perspective of the “victor,” students remain oblivious to the violent history of
genocide committed against the First Nations people. Here, in oblivion, race
based mascots and logos are seen as innocuous. First Nations people are seen
as part of the past, so the decapitated; feather headdress man is viewed as a
way of “honoring” that past within schools.
4
Beverly Daniel Tatum, “Why Are All The Black Kids Sitting Together in the Cafeteria?” And Other Conversations About Race (New York: Basic Books, 1997), 23. 5
Peggy McIntosh, “White Privilege: Unpacking the Invisible Knapsack”, in White Privilege; Essential Readings on the Other Side of Racism, ed. Paula S. Rothenberg (New York: Worth Publishers, 2008), 123. 12
In order for Act 31 to be successful, teacher education programs, schools
and teachers themselves need to examine their own White privilege and how
that translates into educational pedagogy and how they choose to educate
their students. Curry Stephenson Malott suggests;
…white people in the United States, and throughout much of the
contemporary world, who currently posses racial privilege because of the
long legacy of the racializing that accompanied the African trans-Atlantic
genocidal slave trade and the genocide of ninety-eight percent of all
Native American peoples since 1492, can become change agents by
choosing to denounce racial privilege, working as labor organizers, and
opposing all forms of undemocratic hierarchy. For schools, this means
that curriculum needs to be de-Euro-cenricized.6
Malott’s work is grounded in the prior works of Paulo Freire. Freire calls for
liberation through the end of paternalistic policies and the humanization of all
peoples; “The pedagogy of the oppressed is an instrument for their critical
discovery that both they and their oppressors are manifestations of
dehumanization.”7 Application of Reconstructionist theories of education shifts
the focus from inherently Eurocentric worldview to pedagogy of inclusion of
multiple worldviews and equally important contributions of other racial groups.
Malott challenges teacher education programs, pre-service teachers and
teachers currently in the field to place education within a philosophical
framework of interconnectedness. This worldview is how education is viewed by
traditional First Nations people. This is how things “are known.”
6
Curry Stephenson Malott, Policy and Research in Education; A Critical Pedagogy for Educational Leadership (New York: Peter Lang Publishing, Inc, 2010), 92. 7
Freire, 48. 13
Act 31 illustrates this pedagogy. This is the point and focus; “an
appreciation and understanding of different value systems and cultures.” 8 This
means changing how teachers look at the implementation of Act 31, not as an
‘add on’ to existing curriculum, but as a way of critically looking at what they
know and how they know it. Teachers need to become the leaders in this
change from institutional racism to full inclusion of students.
Mascots and Act 250
The national struggle to end the use of “Indian” related mascots and
logos started over 40 years ago. In 1968, the National Congress of American
Indians launched a campaign to address stereotypes found in print and other
media9. In 1994, the Wisconsin Department of Public Instruction issued its own
directive “strongly urging” all Wisconsin schools using American Indian related
8
9
Act 31, Chapter 118, 118.1 (c), 7. http://aistm.org American Indian Sports Team Mascots 14
mascots to discontinue their use10. In 1985, The Wisconsin Indian Education
Association was formed, and through their efforts, created the Indian Mascot
and Logo Task Force. At one time in Wisconsin, 65 schools used Indian imagery
to represent the school. As of November, 11, 2010, 34 school districts in Wisconsin
still continue to use race based logos to represent themselves.11 Appendix A is a
listing of Wisconsin schools that had used race based logos and changed the
logo as well as a listing of schools that continue to use race based logos.
“So what’s the big deal with the “Indian” logo?” “ It’s a symbol of
respect.” These are a couple of responses that arise out of the movement to
end race based imagery. Because the use of “Indian” logos and mascots
continues, it is institutionalized and is no longer recognized as discriminatory,
biased, racist and stereotypical. Teachers, students, administration and
surrounding communities have a hard time understanding that the stereotypic
image dehumanizes, exploits and objectifies a group of people. To say it is a
“symbol of honor” seems to shield communities and creates a diversion from the
historical facts of genocide committed against First Nations people. This in turn,
perpetuates White privilege as one group holds on to their unearned position of
authority and the power to appropriate other groups’ images and culture and
subjugates this group as less than.
10
ibid Wisconsin Indian Education “Indian Mascot and Logo Task Force. 11
15
There is also scientific research supporting the fact that race based logos
have damaging effects on all students. Stephanie Ann Fryberg in 2002
produced a study called “Really? You Don’t Look like an American Indian:
Social Representations and Social Group Identities.” In this research, she looked
at how misrepresentations of First Nations people affect the self and community
efficacy of First Nations students, as well as White students. She found that First
Nations students lost self esteem, self worth and had a lowered opinion of their
community as a whole. White students, on the other hand, had an increased
sense of self esteem and self worth from the misrepresentations of American
Indians. Here, again, we see the perpetuation of White privilege in the use of
race based logos and mascots. These images affect 17,035 students in the 34
Wisconsin schools that still use race based logos.12
In addition to the Fryberg research, more recently, D. Anthony Clark et
al., conducted research expanding on the previous works of Sue, Capodilupo et
al. (2007), looking at racial microaggressions on weblogs which were aimed at
First Nations people and their views on race based mascots, specifically their
views on the discontinuation of a school mascot. The research pulled out “7
themes that emerged from the data that comprised
microaggressions targeting American Indians: (a) advocating
sociopolitical dominance, (b) alleging oversensitivity, (c) waging
stereotype attacks, (d) denying racism, (e) employing the logics of
12
Data as of Nov. 11, 2010, Wisconsin Indian Education ‘Indian’ Mascot and Logo Task Force. 16
elimination and replacement, (f) expressing adoration, and (g)
conveying grief.”13
These themes were tied to the original 3 microaggressions defined by Sue,
Capodilupo, et al. (2007); microinsults, microassults, and microinvalidations.14 The
results of these studies again confirm what Fryberg found in regards to the “well
being” of American Indian people; these covert racial microaggressions
negatively impact psychological heath. These images deny full acceptance
and participation of all students in schools and promote the stereotype of the
“savage” who cannot be tamed, or will not be tamed. The “Indian”
logo/mascot generalizes ALL “Indians” as the same, without unique human
qualities, languages, characteristics and emotions, thus rendering the First
Nations people to less than fully human. Responses such as these are examples
of the themes Clark et al., discussed “Employing Logics of Elimination and
Replacement and Expressing Adoration” which both fall under the broader term
of “microinvalidation.” These themes illustrate beliefs that “Indians” are a part of
the past and the dominant (Euro-American) society’s desire to “honor” and the
only way to recognize these vanished people of America is in the form of a
mascot and logo.
In response to the scientific research, the American Sociological
Association (2007) and the American Psychological Association (2003) both
13
Clark, D. Anthony, Lisa B. Spanierman, Tamilia D. Reed, Jason R. Soble and Sharon Cabana. 2011. Documenting Weblog Expressions of racial Microaggressions That Target American Indians. Journal of Diversity in Higher Education.Vol. 4., No 1:39. 14
Ibid, 43. 17
released statements calling for the end of American Indian mascots, symbols
and imagery in schools. Both groups recognize that the continued use of race
based logos perpetuates racism and stereotypes of the First Nations people and
the harmful effects these logos have on First Nations people.
The efforts to pass legislation in Wisconsin ending the use of race based
“Indian” logos and mascots, has been going on for years. State Assembly
Representative Frank Boyle of Superior, sponsored the first legislative attempt to
end the use of race based logos in 1993. In May 2010, the efforts of First Nations
people and their allies culminated in the passing of Act 250. Prior to 2010,
community members, who objected to the use of these logos, had to file a
complaint and stand before the local school board to defend their position. For
example, in 1991, Carol Hand, an American Indian educator lodged a
complaint against the Milton school district and their use of the nickname
“Redmen” along with the warrior headdress logo. Carol and her family were
harassed and forced out of the Milton community. Because the images have
become institutionalized, school boards do not accept the position that the
logos are racist and stereotypical. In 1999, the Milton school board ended the
use of its logo and replaced the nickname with the “Red Hawks.” Individuals
and groups have been slowly changing school imagery over the last 20 years
18
Act 250 provides a new way to file a complaint against a school district
that is using race based logos and mascots. In short, now, the complaint is filed
with the Department of Public Instruction and the State Superintendent. A
hearing is conducted to prove or disprove that the logo is race based and
whether it promotes stereotypes. In addition, if a school’s logo is found to be
discriminatory, the school has 1 year to change its logo or pay a fine. This new
process resulted in complaints being filed against Osseo-Fairchild, Kewaunee
and Mukwonago school districts for the use of “Indian” mascots. Osseo-Fairchild
and Mukwonago were ordered to change their school logos after their
respective hearings, and Kewanee changed its logo to the “Storm” without
going through the hearing process.
There was, and continues to be, strong feelings on both sides of the
debate. Just like during the 1980’s at the boat landings in Northern Wisconsin,
and in the case of Carol Hand and her family, anti-Indian rhetoric is once again
being hurled both publicly and privately at supporters of Act 250 and the
complainants. In many cases, the anti-Indian rhetoric is covert, anonymous
(due to the internet) and consists of microaggressions, microinsults and
microinvalidations. The complainant in the Mukwonago case, who is a member
of the Shawnee Nation, is a target of the community’s backlash. He now
questions his own identity, suffers anxiety and fear of living within the community.
19
The community continues to claim that “they” are the “true Indians” as they
hang onto and fight for their logo. They dismiss the complainant’s “Indianness”
and call him a trouble maker. Here is the true ugliness of racism and White
privilege. To deny the legitimacy and quell the voice of an individual
challenging the status quo, sending that human being into a spiral of depression
and fear. Is this what we want in our schools? In our communities?
In December of 2010, there was an injunction filed on behalf of the
Mukwonago school district to halt the State Superintendent’s ruling. In February
of 2011, State Representative Steve Nass, along with several State Senators and
Representatives, introduced Assembly Bill 26 to repeal Act 250. Assembly Bill 26
(AB-26) was referred to the Committee on Homeland Security and State Affairs.
There was no formal explanation as to why AB-26 was referred to Homeland
Security and State Affairs, but certain connections, intended or otherwise may
be made. Homeland security equates with the notion of terrorism. Again,
looking historically at how the US government and state governments have
viewed “Indians”, terrorist is certainly a term that has been used. Now, in 2011, is
it still the image government officials have of First Nations people? Because First
Nations people refuse to be placed in an outdated and terminated context?
Education is certainly a political beast. In 20 years of Act 31 existence, it seems
nothing has changed in the understanding of First Nations history, culture and
20
sovereignty. Currently, the bill has been stalled and the court has postponed the
Mukwonago hearing as well.
Conclusion and Recommendations
To think critically about Act 31, one must keep certain questions in mind;
why do we have these requirements? What are they intended to do? What
problem are the requirements to solve? As I stated, at the most basic level, Act
31 was intended to educate students about First Nations history, culture and
sovereignty and to eliminate racism and stereotypes of First Nations people
within Wisconsin schools. As our world becomes more global in scope, as White
teachers are educating a more diverse classroom, understanding and
appreciating all cultures becomes more and more important.
The following is a list of recommendations offered to ensure proper
implementation of Act 31 at the University/College level and at the Wisconsin
school level:
1-Teacher education programs MUST do a better job at preparing preservice and student teachers to teach and interact with ALL diverse
populations. Education Students must be able to recognize when they are
learning about First Nations history, culture and sovereignty. At UW Green Bay,
21
Education Students have to prepare an artifact to demonstrate their knowledge
in First Nations Studies as part of their portfolio. But, in order for this information to
be accurate, the instruction of Education Students must be accurate.
Universities and Colleges MUST scrutinize what is being taught in regards to First
Nations history, culture and sovereignty.
a-There are University based standards set forth by the University of
Wisconsin system American Indian Studies Consortium (see
Appendix B for the standards) in regards to teaching First Nations
history, culture and sovereignty. These must be followed at ALL
Universities and colleges in Wisconsin.
b-At UW Madison, there is an American Indian Curriculum Services
Office that provides support services and collaboration in looking at
First Nations curriculum. Universities and Colleges that are preparing
the next generation of teachers should use these resources to
inform what is being taught in their Education departments.
c-Also, at UW Green Bay, a Fusion Project has been in place for the
last several years. Fusion is a way of transmitting First Nations
knowledge across disciplines, such as Education, History and Social
Work. The group of University faculty in each of these disciplines
meets on a regular basis, along with First Nations faculty, to learn
22
about First Nations history, culture and sovereignty in order to
provide a best practices model of infusing this knowledge into other
disciplines, not as an “add on.” This project could be replicated on
other Universities and Colleges to provide the same support and
education of faculty. More information on the Fusion project is
available on the Professional Program in Education Center for First
Nations Studies website, under Foundational Knowledge.
http://www.uwgb.edu/educ-fns.
2-Practicing teachers MUST become leaders and allies in the fight to end
race based logos and mascots within their schools. Teachers MUST do what is
best for ALL students, not just their White students. As Fryberg’s research proves,
race based logos hurt ALL students. Teachers must be able to recognize that
“Indian” logos promote racism and stereotypes of First Nations people.
a-Teachers need to examine their pedagogy and, if a White
teacher, how their “Whiteness” influences their own views on what
they know and how they know it. Teachers need to reflect on what
their classroom lessons are promoting. Are they teaching their
students how to think critically about diversity issues? How can a
teacher promote a sense of “Good Citizenship” in their students
when everyday at school students are exposed to “Indian” logos?
23
b-Teachers need to use the resources they have and research best
practices when it comes to teaching First Nations history, culture
and sovereignty. There are conferences teachers can attend such
as Widening the Circle at UW La Crosse and the Summer Institute at
Oneida Turtle School which is sponsored by the American Indian
Studies Department at DPI.
c-There are on-line resources through the American Indian Studies
Program at the Wisconsin DPI to expand on the knowledge
teachers may or may not have.
d-The Professional Program in Education Center for First Nation
Studies (FNS) at UW Green Bay is another resource to utilize for
educational materials around First Nations history, culture and
sovereignty. The FNS center also gives students and faculty a truly
unique experience by providing opportunities to sit and spend time
with Traditional Oral Elder scholars. This helps promote
understanding of learning in the traditional way.
e-The Wisconsin Indian Education Association and the “Indian”
Logo Task Force have on-line resources to support the end of race
based logos. There teachers will find talking points and research
24
about the use of race based logos. Appendix C provides
information on Act 250 from the WIEA Legislative Breakfast.
3- Equally important, in regards to teaching and exploring White privilege,
Dr. Beverly Daniel Tatum explains “For Whites, there are two major
developmental tasks in this process, the abandonment of individual
racism and the recognition of and opposition to institutional and cultural
racism. These tasks occur over six stages: contact, disintegration,
reinforcement, pseudo-independent, immersion/emersion and
autonomy.”15
The contact stage is the lack of awareness of one’s White privilege and
institutional racism. In the logo issue, many teachers, students and community
members start here. If Act 31 is truly done in a culturally appropriate way, the
journey begins in recognizing what the “Indian” mascot represents, racism and
stereotypes. The disintegration stage is marked by the “state of bliss” in one’s
ignorance, being replaced by shame, discomfort, guilt, anger or denial in
learning what White privilege means. It is important here to have strong support
in navigating through this stage. If feelings are not dealt with and explored,
teachers and students can get stuck in this stage. The reintegration stage is
where the White individual has internal tension about ignoring racism and
noticing racism. Here is where I feel administrators, teachers, students, and
community members are stuck. With the mandate of Act 31, with all the
15
Daniel Tatum, 94-­‐95. 25
education surrounding the logo issue, with the passage of Act 250, logos are still
in schools. So, what is the intent of the school system? This is where I feel it comes
down to pure racism! Choosing to ignore the issue despite the facts and
research supporting the end of these logos and the harm it causes ALL children!
The reintegration stage is where White individuals begin to abandon long held
beliefs in White superiority, but still not sure what to do to change self or racist
systems. One way to change the system is to recognize the “Indian” logo for
what it is…a racist stereotype. The immersion/emersion stage is where the White
individual seeks to replace racially related beliefs and stereotypes with accurate
information. Here, again, is where Act 31 has its intention and purpose; culturally
appropriate education on First Nations history, culture, sovereignty and
contemporary status. Ally building is where we want ALL of our teachers and
school administrators! Where White individuals make a lifelong commitment to
end institutional racism (“Indian mascots) acknowledges White privilege
(pedagogy) and works for Social Justice.
For White teachers, administrators and students, these stages are so
important in the journey through White privilege. As a teacher, where are you in
the journey? Where are your students? It is also important to remember that
these stages are to be considered cyclical and issues of racism, stereotypes and
White privilege can re-appear every time a new realization is made.
26
4- We ALL must support Act 31 and Act 250. Communities MUST
understand that the use of race based logos hurt all people. At this time, there is
an effort to repeal Act 250. We must not let this happen! Calls, emails and letters
must be made to our state legislatures imploring them to support Act 250 and
end efforts to repeal it. Appendix D provides talking points on the mascot/Act
250. The PowerPoint can be accessed through the Professional Program in
Education Center for First Nations Studies website, under Teaching Resources;
http://www.uwgb.edu/educ-fns. The power point, “Indian Mascots and Logos:
Why the hurt ALL Wisconsin students. Talking points for Allies” was created to be
used in any public or educational forums to help create authentic allies in the
work of ending mascots and logos. It can be used to educate teachers, school
boards and community members. The power point highlights the main points of
Act 250 and why it is so important. The power point also references the research
done in regards to race based logos and mascots and their affects on ALL
students. Ideally, this would be used in conjunction with any discussions
surrounding the mascot issue, as well as the attempt now to repeal Act 250 and
the need to keep and support the Act.
It is time to truly make schools a safe and supportive environment for ALL
students regardless of race. Our students deserve to understand and appreciate
all cultures. Throughout my studies, I have had the experience of spending time
27
with Traditional Oral Elder scholars. This “face to face” time is where my best
experiences and lessons have been received in First Nations Studies. Two
Traditional Elders from the Menominee Nation have shared teachings with me
about how to be within the world. These are gifts that the Creator gave to
Human beings as a way to understand their place and their connection to the
world.
Teachers must educate from the basis of love for learning; learning in a
good way, a connected way, about all people. Teachers must recognize the
goodness within all of their students. Teachers must seek their own path towards
knowledge about what is best for all their students. Teachers must use their
strength to support all students, even when it is hard. Teachers must seek the
wisdom of others to continue their learning and educating. Teachers must
respect all students, their families, their value, even those different from
themselves. Teachers must be humble and be open to learning from their
students; to be able to give up a veil of authority just because they are in front
of the classroom. And most important, teachers must search for their own inner
truth about what they want to educate their students about, what is the journey
they want to take and share with all of their students. In using these gifts that all
Human beings have, there can only be one way to view another Human being,
as a Human being with distinct ways of being, not as a “mascot.”
28
Bibliography
Wisconsin Department of Public Instruction; American Indian Education Office
http://www.dpi.state.wi.us/amind/
Wisconsin Indian Education ‘Indian’ Mascot and Logo Task Force
http://wiea.org
American Indian Sports Team Mascots
http://aistm.org Bilstad, Erik. “Indian Mascot Repeal Bill Dies in Committee.” WTMJ News radio,
May 4, 2011. http://www.620wtmj.com/news/local/121269909.html
(accessed May 7, 2011).
Boatman-Horowitz, Susan L. and Sojattra Soeung. “Teaching White Privilege to
White Students can mean saying good-bye to positive student
evaluations.” American Psychologist, (Sept. 2009) 64 (6), 574-575.
Bobo, Lawrence D., and Mia Tuan. Prejudice in Politics; Group Position, Public
Opinion, and the Wisconsin Treaty Rights Dispute. Massachusetts: Harvard
University Press, 2006.
Bolotin, Joseph, Pamela, Stephanie Luster Bravmann, Mark A. Windschitl, Edward
R. Mikel, and Nancy Stewart Green. Cultures of Curriculum. Mahwah:
Lawrence Erlbaum Associates, 2000.
Clark, D. Anthony, Lisa B. Spanierman, Tamilia D. Reed, Jason R. Soble, and
Sharon Cabana. “Documenting Weblog Expressions of Racial
Microaggressions That Target American Indians.” Journal of Diversity in
Higher Education, (2011) 4 (1), 39-50.
Daniel Tatum, Beverly, Ph.D. “Why Are All the Black Kids Sitting Together in the
Cafeteria?” and Other Conversations about Race. New York: Basic Books,
1997.
Fleming, Walter C. “Getting Past Our Myths and Stereotypes about Native
Americans.” Education Digest (Mar.2007), 72 (7), 51-57.
Freire. Paulo. Pedagogy of the Oppressed. New York: Continuum International
Publishing Group, Inc, 1970.
29
Fryberg, Stephanie Ann. “Really? You don’t Look Like an American Indian: Social
Representations and Social Group Identities.” PhD diss., Stanford University,
Dec. 2002.
Spindel, Carol. Dancing at Halftime: Sports and the Controversy over American
Indian Mascots. New York: New York University Press, 2000.
Stephenson Malott, Curry. Policy and Research in Education; a Critical
Pedagogy for Educational Leadership. New York: Peter Lang Publishing,
2010.
Stephenson Malott, Curry. A Call to Action: An Introduction to Education,
Philosophy, and Native North America. New York: Peter Lang Publishing,
2008.
Stephenson Malott, Curry, Lisa Waukau, and Lauren Waukau-Villagomez.
Teaching Native American Across The Curriculum; A Critical Inquiry. New
York: Peter Lang Publishing, 2009.
Rothenberg, Paula S., ed. White Privilege: Essential Readings on the Other Side
of Racism. New York: Worth Publishers, 2008.
30
Appendix A
STATUS OF RACE-BASED NICKNAMES IN SCHOOLS
AS OF NOVEMBER 11, 2010
Wisconsin schools that used but eliminated all American Indian references
to race-based ‘Indian’ nickname/logos
(n = 31 as of November 11, 2010)
WISCONSIN
School
year
Nickname
Amery
1996
Warriors (medieval)
533
Arcadia
est. mid-90s
Raiders (wolves)
321
Arrowhead (Hartland)
April 2008
Warhawks (bird, non-Native)
Bruce
Enrollment*
2235
Red Raiders (masked caped rider)
Board approved 6-18-2007
Clear Lake
mid-90s
Warriors (non-Native)
Action
215
175
est.
Gale-Ettrick-Trempealeau
approved 5-13-2010
Red Hawks
454
Board
Germantown
est. mid-90s
Warhawks (bird, non-Native)
Grafton
approx. 1998
Black Hawks (bird, non-Native) 836
1390
31
Independence
est. mid-90s
Indees (non-Native)
Kewaunee
8-16-2010
Storm
Kiel
est. mid-90s
Raiders
La Crosse Central
1990s
Red Raiders (medieval)
Marathon
Red Raiders (non-Native)
Medford
1998
Raiders
Milton
1999
131
356
Board approved
(masked caped rider)
497
1316
mid-
269
(non-Native)
1994
709
Red Hawks (bird, non-Native) 1032
Milwaukee Custer
Cougars
945
Neillsville
mid-90s
Warriors (non-Native)
362
Oshkosh West
Wildcats
1905
Portage
2003
Warriors (medieval)
1992
est.
2002
847
Poynette
approved 3-16-2009
Pumas
348
Board
Rice Lake
Warriors (non-Native)
787
1989
Seymour
Thunder
817
1992
Shawano
Hawks
894
1992
Sheboygan South
Redwings (bird, non-Native)
1397
1993
Tomah
approved 10-19-2006
Timberwolves
1009
Verona
1992
Wildcats
1446
Board
32
Viroqua
Board agenda 8-2006
Blackhawks (bird, non-Native)
Waupun
est. mid-90s
370 Bird appeared on
Warriors (medieval)
Wauwatosa East
approved 3-13-2006
Red Raiders (medieval)
Wisconsin Rapids
3-10-2008
Red Raiders (wolves)
Wonewoc-Center
approved 6-15-2009
Wolves
688
1129
1914
Board
Board approved
135
Board
(Median = 787 students)
Total enrollment in these 31 high schools = 25,462 students.
Wisconsin schools still using race-based ‘Indian’ nickname/logos
(n = 34 as of November 11, 2010)
School
Nickname
Enrollment*
Auburndale
Apaches
291
Baldwin-Woodville
Blackhawks
484
Belmont
Braves
108
Berlin
Indians
610
Big Foot (Walworth)
Chiefs
537
Black Hawk (South Wayne)
Warriors
145
Cornell
Chiefs
161
Elmwood
Fort Atkinson
Raiders
Blackhawks
109
931
33
Greenwood
Kewaskum
Indians
131
Indians
Lake Holcombe
746
Chieftains
Lancaster
Flying Arrows
Menomonee Falls
Indians
Menomonie
143
323
1547
Indians
1070
Mishicot
Indians
363
Mosinee
Indians
696
(2) Mukwonago
Indians
1727
Muskego
Warriors
1688
Osceola
Chieftains
594
(1) Osseo-Fairchild
Chieftains
307
Ozaukee (Fredonia)
Warriors
261
Potosi
Chieftains
145
Prairie du Chien
Blackhawks
434
Rib Lake
Redmen
Riverdale (Muscoda)
Chieftains
Seneca
Indians
Shiocton
Stockbridge
Chiefs
159
240
93
222
Indians
74
Tomahawk
Hatchets
525
Waunakee
Warriors
1121
Weyauwega-Fremont
Indians
359
Winter
Warriors
105
Wisconsin Dells
Chiefs
586
34
(Median = 341 students)
Total enrollment in these 34 high schools = 17,035 students.
(1) and (2): Osseo-Fairchild and Mukwonago have been ordered by DPI to
eliminate their race-based athletic identities by July 27, 2011 and
October 8, 2011 respectively. When this list was updated on November
11, 2010, their school boards had not formally passed resolutions
committing to change. These schools will be moved to the other list
following formal school board action.
---------------------------------
Statewide enrollment** is 873,586 grade K-12 students, so these 34 high schools
have 1.95% of all Wisconsin students. Because the race-based athletic policies
of these high schools harm both Native and non-Native students in all
competing schools through conference, non-conference and tournament
competition, as well as though media coverage of such competition, the other
over-98% of students Statewide are also being harmed by race-based high
school athletic policies of school boards whose high schools constitute less than
2% of Wisconsin students.
Statewide enrollment** is 284,168 grade 9-12 students, so these 34 high schools
have 6.0% of all Wisconsin high school students. As described in the prior
paragraph, the other 94% of high school students Statewide are also being
harmed by the race-based policies of school boards with only 6% of Wisconsin
high school students.
*
Source: Wisconsin Interscholastic Athletic Association Online Senior High
Directory at http://www.wiaawi.org/directory.php, from website
as of 7-17-09 (based on Fall 2008 enrollment)
** Source: Wisconsin Department of Public Instruction at
http://dpi.wi.gov/lbstat/xls/pestgr09.xls, from website as of 7-1709 (based on Fall 2008 enrollment)
35
---------------------------------
As of November 11, 2010, 31 Wisconsin schools have eliminated all American
Indian references from a previously-used race-based ‘Indian’ nickname/logo
while 34 Wisconsin schools continue to use a race-based ‘Indian’
nickname/logo. Accordingly, 31 out of 65 Wisconsin schools (or 47.7%) have
acted positively by eliminating all racial sports references. While it is
acknowledged that some schools on the second list have made some positive
changes such as reducing or modifying usage, partial measures still leave the
nickname and associated references as a race-based school stereotype
targeting American Indians.
The above is believed to be a correct characterization of (1) the official policies
of the respective school board on whether to have a race-based school
nickname policy and (2) informal actions of schools with respect to racial
references as carried out by administrators, teachers, students, recognized
alumni groups, and other constituencies. It is based on information available to
members of the Wisconsin Race-based Nickname Review Committee at the
time that the committee made these categorizations. The Committee welcomes
updated information from any source. Please send new information to either
Barbara Munson, Chair, WIEA ‘Indian’ Mascot and Logo Taskforce [231 Steeple
Road, Mosinee, WI 54455; Phone (715) 693-6238; FAX (715) 693-1756; e-mail
Barb@Munson.net] or Harvey Gunderson, President, Religious Americans Against
‘Indian’ Nicknames & Logos (RAAINL) [P.O. Box 667, Osseo, WI 54758; Phone
(715) 797-9798; e-mail gunderso@triwest.net].
The Wisconsin Race-based Nickname Review Committee is a committee of
individuals with current or past relationships with or representatives from various
educational and human rights organizations such as the Wisconsin Indian
Education Association (WIEA), WIEA Task Force on ‘Indian’ Mascots & Logos,
Youth ‘Indian’ Mascot and Logo Taskforce, Wisconsin State Human Relations
Association (WSHRA), Changing Winds Advocacy Center, Students & Teachers
Against Racism (STAR), Religious Americans Against ‘Indian’ Nicknames & Logos
(RAAINL), etc.
36
Appendix B
University of Wisconsin System American Indian Studies Consortium
Standards
Preamble: The desire for standards emanates from the Native Peoples of
Wisconsin to create and enforce a level of professional understanding about,
and importance of, their various cultures. American Indian Studies programs
have grown up in the academy as a response to these desires as a way to
formulate and communicate a systematic and strengthened understanding of
native cultures. Therefore, the purpose of this document is to establish standards
for instruction, teacher qualification and course content of American Indian
Studies in undergraduate general education classes, teacher education
programs, and American Indian Studies programs. We desire the University
System to reward and recognize faculty actively involved in these pursuits, to
support the on-going implementation of these standards in future appointments
while respecting the contributions by those whose pioneering work made these
expectations possible. These standards are offered as an ideal guideline to
serve as a tool to retain quality where it exists and to be cited as a vehicle to
help encourage quality where needed. These standards should apply whether
Native American topics appear within the context of various discipline-based
courses or as part of a comprehensive American Indian Studies Program.
1. Principle among the major criteria proposed are that materials must be
presented from an American Indian perspective ( which include) :
a. The role of the oral tradition and boundaries that respect what sorts of
knowledge may be shared, when and with whom. Indian cultures are
part of a living culture that warrant sensitivity as students seek to
approach different types of knowledge and levels of intimacy within
tribal communities. Categories of information (such as stories, artifacts,
images and objects) are not automatically subject to open and public
examination at the convenience of the students.
b. This is related to the fact that instruction in cultural awareness must
include notions of the sacred along with spiritual practices and sources
of knowledge; pedagogical approaches should emphasize the
inseparability of spiritual and cultural matters and convey this in
discussions of Native American peoples.
2. There is a world view shared across most Native American cultures reflecting
a holistic appreciation of life, nature, and knowledge. However, it is
unacceptable to oversimplify the Native American experience based on a
37
generalized commonality of outlook at the expense of noting the wide
variety of conditions (historic, environmental, and geographic), awareness of
cultural complexity, religious practices and other elements that contribute to
the rich tapestry of the more than 500 indigenous nations.
3. Knowledge of the past is indispensable for a variety of topics:
a. It is imperative to include the complex pre-contact cultures and
achievements of Native Americans; it is equally important to include
awareness of post-contact developments;
b. It is vital to convey the continuity of experiences over time to the
present as seen in adaptations, survivals and innovations;
c. Students need to understand the context of these dynamic
interchanges among an invaded, occupied and oppressed people;
d. Instructors need to know and convey awareness to students that a
unique element of this history is the special relationship of sovereignty
and treaty rights that separate American Indian Studies from other
realms of race and ethnic studies.
4. Given that language and culture are inseparable for Native American
peoples, language issues need to be discussed even if an educator lacks the
working knowledge of a particular tribal language. Among those issues to be
explored are:
a.
b.
c.
d.
What happened to languages over time;
The diversity of Native American languages;
The issue of preservation;
Teaching about language, its nuances and its importance as an issue
within Indian communities (especially the implication for cultural
identity and content if languages die out and are irretrievably lost);
e. If possible, mastery of an Indian language by an instructor may permit
students to acquire this language as part of a second language
component for an undergraduate degree within an American Indian
Studies program.
5. Instructors must be acutely aware of the Oral Tradition to Indian cultures and
integrate that approach into the curriculum throughout the academic year so
that students come to appreciate and respect that tradition. Given this
importance, instructors should endeavor:
a. To teach and impart knowledge by oral tradition;
b. To give greater prominence and awareness to the oral tradition in
student evaluation and assessment by augmenting written
38
c. examination methods with oral ones, thus validating this key value
within the Native American cultures;
d. To appreciate that oral traditions have their own standards (with
sufficient rigor) and assumptions that reflect part of a living culture and
adaptation to changing circumstances; the Academy must not
automatically place written expression above the spoken word.
6. Elder epistemology ( ways of knowing, approaches to knowledge, sharing
knowledge) is a keystone in Native American cultures. Acknowledging the role
of tribal elders and incorporating their knowledge whenever possible and
appropriate is essential to students in American Indian Studies. Contacting
elders and integrating their contributions are the responsibility of the instructor.
There are several options to consider as ways to achieve these ends:
a. Elders visit campus (either in person, via videotaped presentation, or
perhaps simultaneous audio-visual distance connection);
b. Students will visit elders and be taught on site by elders;
i.
For a single visit or limited series of visits;
ii.
For a longer sustained period as part of credit-based
curricular requirement (e.g., an independent study);
c. Have elders build a personal relationship with a faculty member who
can then begin to incorporate the acquired knowledge and
experience into a curricular format.
7. Faculty must maintain a level of active involvement and first-hand
knowledge of contemporary Indian peoples, conditions, and issues. These shall
be achieved in a variety of ways including:
a. On-going evidence of working with indigenous peoples or
communities (urban, rural, reservation);
b. Creative activities of scholarship, research, publication, public
outreach, and other venues traditionally sanctioned by the academic
community.
c. Demonstrated progress in acquiring the requisite skills along with firsthand knowledge, if necessary, as part of these series of proposed
standards.
8. Careful, considerate and accurate implementation of Wisconsin Act 31 at all
levels of public instruction remains a central motivation for the establishment of
the UW American Indian Studies Consortium and its proposal of these standards.
39
a. It is required in the statutory language of Act 31 (1989) that each
school board, as part of the social studies curriculum, include
instruction in the history, culture, and tribal sovereignty of the federally
recognized American Indian tribes and bands in Wisconsin. This
instruction must take place at least twice in the elementary grades
and at least once in high school.
b. Therefore, students in the process of state teacher certification, along
with those undergoing recertification in compliance with new state
guidelines, should expect to benefit from competent faculty in
education at all levels to help them fulfill the spirit and letter of Act 31;
c. Campus-specific American Indian Studies programs should assume
leadership responsibility in promoting these standards among faculty
and offered courses, advocating fulfillment of Act 31 within the
university and the larger community, and finally serving as a resource
to aid with implementation of these goals.
These standards recognize that American Indian communities are affected by
all public policies that may change over time, and that it is the intent that these
standards be flexible enough to respond to such changes. Therefore, this is to
be an active and living document, reflecting the living nature of Native Peoples
and their cultures, and oral tradition, and permitting a process for review and
amendment.
40
Appendix C
Wisconsin Indian Education Association Legislative Breakfast
Issue: Act 250 - Race-Based School Nicknames, Logos and Mascots
Don’t allow repeal of this landmark human rights legislation
We ask you to vigorously oppose legislation proposed by Steven Nass, 31st
Assembly District, which would amend and repeal Act 250.
Learning to engage in stereotyping does not prepare Wisconsin students for a
more diverse global marketplace.
An ever-expanding, peer-reviewed research base establishes discrimination.
American Indian nickname, mascot and logo stereotypes have been proven
harmful to all students, and these symbols increase the tendency to stereotype
other minority groups. We are not talking about ‘offensiveness.’ Race-based
‘Indian’ nickname, logo stereotyping is about discrimination - provable harm.
For 20 years, Wisconsin Indian people have been working for this change with
Wisconsin legislators of the American Indian Studies Committee and State-Tribal
Relations Committee. We have asked the Wisconsin Interscholastic Athletic
Association and the DPI to help eliminate this form of harmful stereotyping from
Wisconsin Schools. Four State Superintendents of Public Instruction have urged
School Districts to negotiate Indian nickname, logo, and mascot change. In
2005, at the first State of the Tribes Address, Ray DePerry, of the Great Lakes
Inter-Tribal Council, asked the Wisconsin Legislature to eliminate these barriers
that keep us from working together to shape our shared future. Act 250, which
provides a path for school districts to change the practice of race-based
stereotyping, was enacted by the State Legislature on May 5 of 2010.
41
2% of Wisconsin students attend a high school with a race-based Indian
nickname or logo. These 32 schools force the other 393 (with 98% of Wisconsin
students) to participate in acts of discrimination against an entire race of people
when they engage in interscholastic competition. Several Schools have
changed their symbols to protect their student body, only to find themselves
facing the same stereotypes in conference play and at state tournaments.
Arguments about cost of change are inflated. Uniforms are routinely replaced
and under Act 250 a district can request an extension of up to 86 months to
retire expensive items. How much does a can of paint cost you? The human
expense is far greater. Remember there is life after logo change. 32 school
districts in Wisconsin have negotiated the change and are still proud of their
students by another name. Some High Schools have won state tournaments
under both Indian team names and new names that do not promote
discrimination against a race of people - Seymour ‘Thunder,’ Milton ‘Red
Hawks,’ Kewaunee ‘Storm’……..
The Green Bay Packers, were originally the ‘Indians’
The Pack negotiated the change – so can your local school district
- Lee Remmel, Green Bay Packers’ Team
Historian
Wisconsin Indian Education Association ‘Indian’ Mascot and Logo Taskforce
www.indianmascots.com – “Common Themes” and Advocacy for Act 250
www.ecb.org/engage/takingAstand.htm link to “Prescott 11” student
advocacy
42
National Indian Education Association – Resolution 5, 2009 page 10 http://www.niea.org/sa/uploads/researchtopics/11.59.2009ALLRESOLUTIONS.pdf
Journal of Applied Social Psychology, 2010, 40,3, pp.534-553.
“Effect of Exposure to an American Indian Mascot on the Tendency to
Stereotype a Different Minority Group,” by Chu Kim-Prieto, Sumie Okazaki .
Lizabeth Goldstein and Blake Kirschner.
Ezra Zeitler, zeitleej@uwec.edu, Assistant Professor of Geography at UWEC.
Thesis on distribution of Indian mascot imagery nationwide. Recent presentation
- 2009. Imperialist Nostalgia and Indigenous Team Names in Secondary Schools.
National Indian Education Association Convention, Milwaukee, Wisconsin.
Stephanie A. Fryberg, Really? You don’t look like an American Indian: Social
Representations and Social Group Identities (Dec. 2002) (Stanford University)
Stephanie A. Fryberg & Sarah S. M. Townsend, The Psychology of Invisibility, in
Commemorating Brown: The Social Psychologyof Racism and Discrimination 173
(Glenn Adams ed., 2008)
Stephanie A. Fryberg & Alisha Watts, We’re Honoring You Dude: Myths, Mascots
and American Indians, in Doing Race: 21Essays for the 21st Century 7 (Hazel
Rose
Markus ed., forthcoming 2010)
Stephanie A. Fryberg et al., Of Warrior Chiefs and Indian Princesses: The
Psychological Consequences of American Indian Mascots, 30 Basic & Applied
Soc. Psychol. 208 (2008)
Jesse Steinfeldt, PhD, Indiana University - Bloomington
Several research papers in Counseling Psychology and about racial cyberbullying.
Barbara E. Munson, Wisconsin Indian Education Association ‘Indian’ Mascot and
Logo Taskforce Barb@Munson.net http://www.IndianMascots.com
43
Appendix D
Indian Mascots and Logos
Why they hurt ALL Wisconsin students.
Talking Points for Allies
44
ACT 250
• Passed in May of 2010
• Provides a PROCESS for residents of school districts, who object to the use of race based logos and mascots, to file a compliant against schools that use Race Based mascots and logos. • Complaint is heard by the State Superintendent
45
Why ACT 250 is important.
• Residents of school districts can go straight to State Superintendent to hear compliant instead of local school boards.
• Does not wipe out logos. Provides a path of discussion.
• One person can make a difference.
46
Arguments against ACT 250.
• Schools should not have to change logo/mascot because of one voice.
• Too much Government involvement.
• Logos/Mascots are not racist, get over it!
47
What the research says….
• Stephanie Ann Fryberg; Stanford University
• Looked at the effects of “Pocahontas, Chief Wahoo, or negative stereotypes” on both American Indian and Euro-­‐American students.
• American Indian students reported depressed self esteem and collective self efficacy.
• Euro-­‐American students enjoyed a boost in self esteem.
48
Groups that Support this Research
• American Psychological Association
• American Sociological Association
• Stanford University
49
Other Studies and Results
• Dr. Chu Kim Prieto et. al
– Concluded students exposed to “Indian” nicknames and logos increased their stereotyping of other minority groups
Dr Jesse Steinfeldt et. al
-­‐documented high levels of hurtful rhetoric and cyber bullying in communities where a logo complaint is filed. While trying to explain the “honoring”, threats and cyber attacks are made.
50
What that means to Wisconsin Students.
• Our American Indian students, when exposed to Indian logos/mascots, loose self esteem and confidence within their communities.
• Our Euro-­‐American students, when exposed to Indian logos/mascots, have a “false” sense of superiority, a “false” increase in self esteem and tend to reflect stereotyping onto all minority groups. This increases invisible attitudes of “White Privilege.”
51
Proposal to repeal ACT 250
• State Senators Mary Lazich and Neal Kedzie, along with State Representatives Andre Jacque and Steve Nass.
• Proposed and drafted a bill to repeal ACT 250.
• 2011 Assembly Bill 26
52
What we can do!
• Call, email, write our State legislators and tell them NOT to support 2011 Assembly Bill 26!
• Write letters to the local newspapers
• Use social media
• Talk to each other
53
Why We Should Support ACT 250
• Acknowledge and support First Nations people and communities.
• Discrimination and stereotypes hurt ALL Wisconsin students.
• To prepare students for the future, we need to set example of how to “honor” diversity in a respectful way.
• Bad for Economic development if Wisconsin is known to be racist and discriminatory.
54
Sources
• Wisconsin Indian Education Association “Indian” Mascot and Logo Task Force
• http://legis.wisconsin.gov/2011/data/AB-­‐26
55
EPILOUGE and LESSONS LEARNED
On Saturday morning, May 7th, 2011, I woke up to an email that gave me
great hope. It was sent from Harvey Gunderson, an ally in the anti-mascot effort.
The email detailed and contained news articles from May 4th and 5th, 2011. The
news; that Rep. Steve Nass’s proposed AB-26 was dead in committee. This
meant that Act 250 was to stand and that Mukwonago school district will now
have until October 8th, 2011 to change its logo from the “Indians” to something
else or be in violation of the State Superintendent’s ruling. According to news
reports, Rep. Nass told Erik Bilstad of WTMJ radio, Milwaukee WI “The Indians
have apparently put enough pressure on Van Roy to kill the bill. He does not
have an interest in holding a hearing.”16 What I did not know at the time of
writing this thesis is that Rep. Karl Van Roy not only represents the district that
includes part of the Oneida reservation and supported the passing of Act 250,
but is also committee chair of Homeland Security and State Affairs, the
committee AB-26 was sent to for review.
In addition to the news of this repeal effort ending, it was suggested to me
by my mentor, Dr. Lisa Poupart that I may want to include some thoughts from
Barb Munson, a member of the Oneida Nation, who has been a driving force
behind the “Indian” mascot and logo Task Force. I spent some time on the
phone with Barb discussing with her, her own reflections on how the process has
16
Erik Bilstad. “Indian Mascot Repeal Bill Dies in Committee,” WTMJ News radio, May 4, 2011, http://www.620wtmj.com/news/local/121269909.html (accessed May 7, 2011). 56
changed (Act 250) and her hopes for the future of the movement to end the
use of race based logos in Wisconsin public schools. She reminded me of how
the process began; as American Indian educators wanting to begin a dialogue
with school districts using “Indian” logos in order to educate communities and
develop a process to eliminate the use of such logos. The dialogue between
communities, schools and American Indian educators soon turned into a fight
for the educators to defend their families against the community backlash, such
as what happened to Dr. Carol Hand and her family in Milton. One positive
development that resulted early on was the recommendation to and follow
through of school districts in developing student discrimination policies. What
Act 250 does now, by taking the decision out of local school boards hands, is to
protect those who file a complaint and also creates a timeline for changes to
be made so it is no longer a drawn out process.
Barb also shared with me that Act 250 is not the only way to eliminate
“Indian” logos and mascots. The Task Force that was created in 1997 continues
with its mission of advocacy, education and support around this issue. The
“Indian” logo and mascot Task Force not only works on a local level, but works
nationally as well. An example of this national networking is the resolution put
forth in 2009 by the National Indian Education Association calling for the end of
“Indian” logos and mascots in all schools. The Task Force has had a
57
representative at all hearing on the mascot issue to support the complainant
and testify for the need to change the logo. The way complaints are being
brought forth has also changed. In many cases, there was 1 lone person who
filed a complaint against a school district. In the case of Osseo Fairchild, a group
of 200 concerned community members came forth in that complaint. This case
truly illustrates the strength of allies and the hope of the Task Force; that through
community education, 1 person will no longer become the scapegoat and the
focus of community backlash.
What Barb envisions for the future of Act 250 are twofold. First, that
through continued education and advocacy that Wisconsin communities and
school districts will be proactive and begin the dialogue of ending their use of
“Indian” logos and mascots. That those schools will have their “Ah-ha” moment
and make the changes themselves, with no need to file a complaint, and that
those schools embrace the process of creating a new logo that the entire
community can be proud of. Second, although AB-26 and the current repeal
effort is done, Barb hopes for vigilance and reminded me as an advocate,
education needs to continue.