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Anthropology

<OpenstaxParagraph>
	Native peoples have also become vocal in confronting stereotypes about them. The first Western stereotypes of Native peoples in North American depicted them in primitivist terms as <OpenstaxTerm>noble savages</OpenstaxTerm>, living in harmony with nature, with no notions of laws, time, or money. Implicit in this view was the idea that Indigenous peoples were not fully civilized and did not deserve the same rights as White, Christian people. Their land could thus be taken away. This stereotype has been described by writer Albert <OpenstaxTerm>Memmi</OpenstaxTerm> “as a series of negations: they were not fully human, they were not civilized enough to have systems, they were not literate, their languages and modes of thought were inadequate” (Smith 2021, 31). Throughout the history of the United States, these stereotypes have been used to progressively take more and more away from Native peoples. When reservations were first established, they were said to be permanent homes, but as White settlers began to see these lands as attractive places, the notion was again raised that Native peoples were not using the land appropriately.
</OpenstaxParagraph>
<OpenstaxFigure id="fig-00011" src="https://openstax.org/apps/archive/20240226.174525/resources/29a72da119f61ae8ec127b12b3b5eb2c63067008" alt="Native American man wearing a large feather headdress and many strings of beads, staring straight ahead with a serious expression." mediaType="image/jpeg" width="629" height="800" />
<OpenstaxFigureText width="629">
	<strong>Figure 19.21</strong> Chief Joseph of the Nez Percé tribe (Niimiipuu), pictured with a stoic “noble savage” look. The stereotype of Indigenous people as “noble savages” has been used as justification for taking their land away from them. (credit: “Joseph—Nez Percé” by Edward S. Curtis/Library of Congress, Public Domain)
</OpenstaxFigureText>
<OpenstaxParagraph>
	Additional stereotypes originated with early anthropological research. Notions that Native peoples could not digest alcohol, were lazy and would not work, were not intelligent enough to become civilized, or were dying off as a population because they did not have a civilized culture have all been perpetuated by scholars who embraced social evolutionary theories about human societies. The idea that societies and civilizations existed in competition with one another, and that Native peoples were not competitive because they were savages or barbarians, was inspired by Lewis Henry <OpenstaxTerm>Morgan</OpenstaxTerm>’s proposal of a hierarchy of civilizations. These ideas have been heavily refuted, but the stereotypes persist and continue to affect Native peoples in prejudicial ways.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Recently, the issue of <OpenstaxTerm>Indian mascots</OpenstaxTerm> has received a lot of attention. In the early 20th century, private and professional sports teams and franchises begin to name their athletic teams after Native groups or some characteristic words referring to Native peoples. Common names include the Warriors, Chiefs, Indians, Reds, Redskins, and Braves. Some of these names may have been chosen to honor the strength and resilience of people who had survived centuries of war with colonizing peoples. Regardless of the original intention, as time went on, fans of many of these teams developed practices that disparaged Indigenous peoples. Many mascots were cartoonish or savage caricatures. These mascots may have been the only exposure many American people had to Native peoples, at a time when there was no valid education about Native peoples offered in public schools.
</OpenstaxParagraph>
<OpenstaxParagraph>
	The first significant challenge to the use of such mascots was led by Charlene <OpenstaxTerm>Teters</OpenstaxTerm>, a student at the University of Illinois, against the university’s mascot, <OpenstaxTerm>Chief Illiniwek</OpenstaxTerm>, in the 1980s. Teters criticized various aspects of the chief’s presentation, including the headdress, regalia, and dance style, the latter of which was the invention of students who took the role of mascot each year. The campaign against this mascot continued for some 20 years, with many fans and alumni of the university countering that the mascot was meant to honor the Illiniwek people. The mascot was finally dropped by the university in 2007.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Much opposition to mascots is connected not to the use of the figure itself but to the behavior of fans. Practices such as dressing in red paint, wearing outfits of fake feathers and fake headdresses, and using arm motions such as the “tomahawk chop” to show team spirit have offended Native groups. Names might also carry meanings not fully understood by fans. Controversy around the <OpenstaxTerm>Washington Redskins’</OpenstaxTerm> name and mascot lasted for some 30 years. Many fans weren’t aware that the term <OpenstaxEm>redskins</OpenstaxEm> was used in states such as California and Oregon to refer to Native scalps collected by White American militia members. These scalps, or redskins, could be returned to the state government for a bounty. At certain periods in U.S. history, hundreds of Native people were killed, and whole villages sometimes destroyed, by militia seeking redskins to collect these bounties. In 2020, the Washington Redskins dropped the name; they were temporarily known as the Washington Football Team until rebranding as the Washington Commanders prior to the start of the 2022 season. Similarly, in 2019, the Cleveland Indians dropped its “Chief Wahoo” mascot, and in 2021, the team changed its name to the Cleveland Guardians.
</OpenstaxParagraph>
<OpenstaxParagraph>
	In some cases, tribal nations have collaborated with universities to develop more respectful mascot images. The University of Utah has collaborated with the Ute tribe in designing its mascot image featuring a feather, and Florida State University has worked with the Seminole tribe to develop its Appaloosa horse rider and spear imagery. There remains a political divide in the debate about mascots, with some Native activists believing there should be no Indian mascots, while others think that sovereign tribal nations, as sovereign governments, should be able to decide how their people are characterized by organized athletic organizations.
</OpenstaxParagraph>

19.3.8 Stereotypes

1 What Is Anthropology?

1.1 The Study of Humanity, or "Anthropology Is Vast"

1.1.1 The Heart of Anthropology: Central Narrative and Commitments

1.1.2 Central Commitment #1: Exploring Sociocultural Diversity

1.1.3 Central Commitment #2: Understanding How Societies Hold Together

1.1.4 Central Commitment #3: Examining the Interdependence of Humans and Nature

1.2 The Four-Field Approach: Four Approaches within the Guiding Narrative

1.2.1 Biological Anthropology

1.2.2 Archaeology

1.2.3 Cultural Anthropology

1.2.4 Linguistic Anthropology

1.2.5 How the Four Fields Work Together: The Example of Race

1.3 Overcoming Ethnocentrism

1.3.1 Enculturation and Ethnocentrism

1.3.2 Primitivism and Orientalism

1.4 Western Bias in Our Assumptions about Humanity

1.4.1 Primitivism and Orientalism in Popular Culture

1.4.2 The Bias of Backwardness

1.5 Holism, Anthropology’s Distinctive Approach

1.5.1 Society as an Integrated Whole

1.5.2 Sources of Contradiction, Conflict, and Change

1.6 Cross-Cultural Comparison and Cultural Relativism

1.6.1 Relativism Is Not “Anything Goes”

1.6.2 Morality, Activism, and Cultural Relativism

1.7 Reaching for an Insider’s Point of View

1.7.1 The Challenge of Representing Others

1.7.2 Collaborative Methods of Representation

1.7.3 Working across Cultures toward Common Goals

1.7.4 Suggested Readings

2 Methods: Cultural and Archaeological

2.1 Archaeological Research Methods

2.1.1 Archaeological Techniques

2.1.2 Archaeological Dating Methods

2.2 Conservation and Naturalism

2.2.1 Early Efforts

2.2.2 Salvage Anthropology

2.2.3 Museum Collections

2.2.4 Interpretation and Voice

2.3 Ethnography and Ethnology

2.3.1 The Development of Ethnography and Ethnology

2.3.2 Perspective and Interpretation in Ethnography

2.4 Participant Observation and Interviewing

2.4.1 Participant Observation

2.4.2 Interviewing Informants

2.4.3 Ethical Considerations

2.5 Quantitative and Qualitative Analysis

2.5.1 Differences between Quantitative and Qualitative Information

2.5.2 Modeling

2.5.3 The Science of Anthropology

2.6 Collections

2.6.1 Archives

2.6.2 Three-Dimensional Collections

2.6.3 Ownership

2.6.4 Suggested Readings

3 Culture Concept Theory: Theories of Cultural Change

3.1 The Homeyness of Culture

3.2 The Winkiness of Culture

3.3 The Elements of Culture

3.3.1 Culture Is What We Make

3.3.2 Culture Is What We Do

3.3.3 Culture Is What We Think

3.4 The Aggregates of Culture

3.4.1 Symbols

3.4.2 Ritual

3.4.3 Social Structure

3.5 Modes of Cultural Analysis

3.5.1 Evolution, Adaptation, and Historical Particularism

3.5.2 Functionalism

3.5.3 Structuralism

3.5.4 Ontology

3.6 The Paradoxes of Culture

3.6.1 Paradox 1: Culture Is Continuous, but It Changes

3.6.2 Paradox 2: Culture Is Bounded but Mobile

3.6.3 Paradox 3: Culture Is Consensual but Contested

3.6.4 Paradox 4: Culture Is Shared, but It Varies

3.6.5 Suggested Readings

4 Biological Evolution and Early Human Evidence

4.1 What Is Biological Anthropology?

4.1.1 Looking to the Deep Past

4.1.2 Exploring What It Means to Be Human

4.2 What’s in a Name? The Science of Taxonomy

4.2.1 Defining the Science of Taxonomy

4.2.2 Defining a Species

4.3 It’s All in the Genes! The Foundation of Evolution

4.3.1 The Units of Life

4.3.2 Gregor Mendel and the Laws of Heredity

4.3.3 Mendelian Inheritance in Humans

4.4 Evolution in Action: Past and Present

4.4.1 Early Evolutionists and the Fixity of Species

4.4.2 Charles Darwin’s Role in Changing Views of the Natural World

4.4.3 Understanding Darwin’s Theory of Natural Selection

4.5 What Is a Primate?

4.5.1 What Is a Primate?

4.5.2 Primate Behavioral Variation

4.5.3 Explaining Primate Success

4.5.4 Primate Classification and Taxonomy

4.6 Origin of and Classification of Primates

4.6.1 Understanding Concepts of Time

4.6.2 Fossils and Dating Methods

Question	Answer
characterizations of a Native person or group used to represent athletic teams, often portraying savage or cartoonish stereotypes. The practice is considered highly racist toward Native peoples.	Indian mascots
a romanticist term used to suggest that Native peoples were uncivilized and primitive, living in harmony with nature.	noble savages