The Name Game
by Makai Kellogg
Reprinted with permission as originally published in Makai's Early Childhood Equity Endeavors
In her article Why the R*dsk*ns Need to Change their Name, Amanda Blackhorse wrote: “If we can agree that I should not be called a “redskin” because that would be racist, then isn’t it obvious that the Washington NFL team should not use the name? Eighty years’ use of a racist term does not make a racist practice a legitimate tradition. It makes it 80 years overdue for a change.”
In 2014, I attended my first White Privilege Conference (WPC) which was held in Madison, Wisconsin that year. I participated in workshops centering Native voices, history and activism and committed to the unlearning of whitewashed “American” versions of the past. Madison was the first place I visited where the Native American community was quite visible. I was not aware of the Native population in Washington, DC (aside from one family at my preschool) which can be attributed to the messages I’ve received throughout my life of what a Native American is “supposed to” look like.
Many people do not understand that Native communities and people still exist throughout the country, including in Washington, DC. There is a reason for that: remembering this country’s past deeds and acknowledging that Native people still exist can be uncomfortable, and so we are not taught these truths. Perhaps in part because of this invisibility, the Washington R*dskins has been a lovingly revered team by fans without much thought to the negative consequences of the name, imagery and stereotypes associated. The origin of the name is extremely problematic and glorifies the practice of scalping Native Americans for bounty while the image of the “noble savage” maintains the stereotype of a monolithic Native identity. Dr. Darren Reid states in his lecture Why the Redskins is a Racist Name, “That logo is a stereotype, an outsider’s imaginary idealisation of the physical attributes that came to mind when they were tasked with its creation. By perpetuating that logo, those ideas are being disseminated, passed on to others in such a way as they become an ingrained part of our cultural dialogue.” The erasure of Native Americans in the social studies curriculum past the 1800s as well as the complete exclusion in the history standards of many states preserves the idea that they have died out.
When I returned from Wisconsin, I took action. On March 30, 2014 I gathered my R*dskins memorabilia and let it all go. Here is what I documented on Facebook:
“Today I collected all of my shirts, jerseys, and other paraphernalia and threw them in the trash. I have been struggling with this decision for a while, feeling thoughts of shame and guilt as I cheered on a team with a racist mascot and horrific name. I love D.C. and rep all day, being a fan connected me to my home and fellow Washingtonians who felt the same, but I had to ask myself how can I teach children social justice and engage in anti-racism work when I am in fact dehumanizing and othering by supporting this team.
I made this choice not to be applauded or to hear jokes or criticism, but to hopefully inspire others to really consider what forces are at work here by perpetuating images of hate.”
I made this choice not to be applauded or to hear jokes or criticism, but to hopefully inspire others to really consider what forces are at work here by perpetuating images of hate.”
I got some negative feedback, for example, about wasting clothing and being too sensitive. Overall though, I not only received positive feedback online but people I saw in person, even years later, brought up how the post made them think.
I understand it’s hard to let go of something that is considered part of one’s identity. The idea of “tradition” has caused harm in countless ways; just because something has been done for a long time doesn’t mean it is not damaging. What is considered tradition also can inspire the appropriation of aspects of another’s culture, for example, Cinco de Mayo.
In her article Why the R*dsk*ns Need to Change their Name, Amanda Blackhorse wrote: “If we can agree that I should not be called a “redskin” because that would be racist, then isn’t it obvious that the Washington NFL team should not use the name? Eighty years’ use of a racist term does not make a racist practice a legitimate tradition. It makes it 80 years overdue for a change.”
There is research that demonstrates the negative psychological effects of American Indian mascots on Native and non-Native children and adults. “In 2005, the APA [American Psychological Association] called for the immediate retirement of all American Indian mascots, symbols, images and personalities by schools, colleges, universities, athletic teams and organizations. APA’s position is based on a growing body of social science literature that shows the harmful effects of racial stereotyping and inaccurate racial portrayals, including the particularly harmful effects of American Indian sports mascots on the social identity development and self-esteem of American Indian young people.”
There is so much information available that supports the elimination of racist mascots but the forces of white supremacy work against the acknowledgment of truth. Cognitive dissonance is necessary to admit the wrongdoing and commit to change.
After a long fight for a name change, it looks like the NFL team will finally do so. Economic penalties from associated corporations including FedEx have pushed the football organization to address the need for the change and actually follow through. Before the recent uprisings against racism and police brutality inspiring companies to make antiracist policy changes, let us not forget the work of Amanda Blackhorse among other Native activists and tribal groups, Native American and civil rights organizations who have been protesting at the football field and in the court system for years.
Since that first WPC in 2014, I have worked to educate myself and those around me on the harm of misinformation about Native Americans and inappropriate mascots and imagery.
If you would like some ideas on what you can do, here are a few concrete steps:
–Abolish Columbus Day from the school calendar and replace it with Indigenous Peoples’ Day
-Share factual information about Native Americans with colleagues, families and students, especially in the present context, highlighting resistance and written/told by Native Americans
-Attend Indigenous Peoples’ Day Curriculum Teach-In and Un-Columbus Day workshops and events (or start your own!) to network with other educators and develop decolonized curriculum
-Do your research! Whose land are you on? Include a land acknowledgement before starting gatherings, in your email signature, in your classroom, etc.
-Go through children’s books and use this guide to assess the representation of Native Americans
-Visit the National Museum of the American Indian or Indigenous centered museums in your area (when open) and their websites, and access their educator portal
-Host teacher and family workshops on the lies told about Native Americans (ex-Thanksgiving, Pocahontas, mascots, etc) and their consequences
-Host a town hall type discussion with school families, administration and teachers on racist imagery/mascots that can lead to collective policy development related to clothing, costumes, etc.
-I recommend the film “More than a Word” (2017) which documents many perspectives on the team name.
*Special thanks to Katie Klass (Wyandotte) for your guidance in writing this piece
Makai Kellogg is an anti-bias community educator in the D.C. area. She teaches at School for Friends where she is also the Equity and Diversity Coordinator, leads the Parents of Multiracial Children group and facilitates the Equity and Diversity Parent Book Club.
Read more from Makai Kellogg at Makai's Early Childhood Equity Endeavors.
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