title: Make Mine Music

text: Tetti-Tatti sets out to "rescue" his non-existent quarry, the newspapers announcing that he was going to sea. Whitey, Willie's seagull friend, excitedly brings Willie the newspaper, all of his friends believing that this is his big chance, so he goes out to meet the boat and sing for Tetti-Tatti. He finds them, and upon hearing Willie sing, Tetti-Tatti comes to believe that Willie has swallowed not one, but three singers (due to his having three uvulae, each with a different voice range; tenor, baritone and bass), and chases him with a harpoon on a boat with three crewmen. Upon hearing the whale sing, the crewmen try to stop the stubborn and deluded Tetti-Tatti from killing the whale, as they want to continue listening to him sing, even to the point of pinning Tetti-Tatti down by sitting on him. A montage then follows of what would be Willie's future career in performing opera on the stage of the Met, with Tetti-Tatti shown to have finally been convinced. In the end, reality strikes when Tetti-Tatti succeeds in harpooning and killing Willie, but the narrator then explains that Willie's voice (now in a thousand, each more golden than before) will sing on in heaven, ironically still achieving his dream after all; the final shot is of the Pearly gates with a "sold out" sign. Nelson Eddy narrated and performed all the voices in this segment. As Willie the Whale, Eddy sang, among others, "Shortnin' Bread", "Largo al factotum" from "The Barber of Seville", all three male voices in the first part of the Sextet from Donizetti's opera, "Lucia di Lammermoor", and "Mag der Himmel Euch Verbegen" from Friedrich Wilhelm Riese's opera "Martha."


title: Make Mine Music

text: "Make Mine Music" was initially released in theaters in 1946. Like many other package features of the 1940s, it was never given a wide theatrical reissue. Instead, its distinct segments were separated and released as separate short films or used as segments in Disney television programmes.


title: Make Mine Music

text: "Make Mine Music" was originally released on home video in Japan on October 21, 1985. All of its segments (except for "Without You" and "The Martins and the Coys") had been released on home video in the US since they were shown on "The Magical World of Disney" television series and/or released only as shorts.


title: Make Mine Music

text: "Blue Bayou", "All the Cats Join In", "Two Silhouettes", "After You've Gone" and "The Whale Who Wanted To Sing At The Met" were featured on the VHS, "The Wonderful World of Disney: Music for Everybody" in 1986.


title: Make Mine Music

text: "Peter and the Wolf" was first released on the Storybook Classics VHS in 1982 and eventually joined the Walt Disney Mini Classics series (along with "Willie the Operatic Whale") and the Favorite Stories collection.


title: Make Mine Music

text: "Johnnie Fedora and Alice Bluebonnet" was released on laserdisc in 1999 as part of The Disneyland Anthology 3 disc box-set, as it was a segment of the "Adventures in Fantasy" episode on side 5. The actual film was released on VHS and DVD on June 6, 2000 under the Walt Disney Gold Classic Collection line. They edited this release to remove "The Martins and the Coys", which contained comic gunplay not suitable for children, as well as editing out the sexualized imagery in "All the Cats Join In".


title: Make Mine Music

text: Outside of North America, "Make Mine Music" has been largely unavailable on DVD and VHS. It has, however, been available in Scandinavia on both VHS (1983) and DVD (2006) and since 2013 on DVD in the UK (unrestored, albeit with "The Martins and the Coys" intact, but still editing out the sexualized imagery in "All the Cats Join In"). This and "The Adventures of Ichabod and Mr. Toad" are the only two major Disney animated films never to see a release on Region 4 DVD in Australia; however, the latter did get a VHS release.


title: Make Mine Music

text: As of 2022, "Make Mine Music" is the only film in the Disney animated canon that is not available on Disney+.


title: Make Mine Music

text: After staying in the Disney Vault for 21 years, Disney released "Make Mine Music" and "Melody Time" for the first time ever on Blu-ray, through their Disney Movie Club website on November 2, 2021. Despite explicit reports by Disney's customer service confirming this release would be uncut and mentioning that the release would include all ten musical segments, the actual discs contained the 2000 censored version of the film.


title: Make Mine Music

text: The film grossed $2,085,000 in domestic rentals from the United States and Canada. Cumulatively, it grossed $3,275,000 in worldwide rentals.


title: Make Mine Music

text: Abel Green of "Variety" stated that "the animation, color and music, the swing versus symph, and the imagination, execution and delineation—that this Disney feature (two years in the making) may command widest attention yet. The blend of cartoon with human action has been evidenced before; here Disney has retained all his characters in their basic art form, but endowed them with human qualities, voices and treatments, which is another step forward in the field where cartoons graduate into the field of the classics." "Harrison's Reports" felt that some of the shorts were "more entertaining than others, but all are good, and each has something to please movie-goers of all tastes and ages. It is a delightful blend of comedy, music, pathos, animation, and color, given a most imaginative treatment."


title: Make Mine Music

text: Bosley Crowther, reviewing for "The New York Times", praised the film as "a brilliant abstraction wherein fanciful musical instruments dance gayly on sliding color disks, sets of romping fingers race blithely down tapes of piano keys and musical notes fly wildly through the multi-hued atmosphere—all to the tingling accompaniment of Benny Goodman's quartet playing the ancient and melodious torch song, "After You're Gone". Color, form and music blend dynamically in this bit, and a rich stimulant of sensuous rhythm is excitingly achieved." Edwin Schallert of the "Los Angeles Times" wrote that "Make Mine Music" was "a picture of much inventiveness and imagination. The lighter the picture is, the more is its excellence demonstrated, it might be noted. And while music is the keynote of the production, it ranges well into comedy, and plentifully into swing."


title: Make Mine Music

text: The film holds rating on Rotten Tomatoes, with an average score of . The site's critical consensus reads, "This collection of musical-themed shorts doesn't reach the artistic heights of Fantasia, but it's well animated and mostly good fun."


title: Millie Bright

text: Millie Bright (born 21 August 1993) is an English professional footballer who plays as a defender for Chelsea and the England national team. She previously played for Doncaster Belles, Leeds Ladies and represented England on the under-19 and under-23 national teams.


title: Millie Bright

text: Bright was named Vauxhall England Young Player of the Year in 2016. With Chelsea, she won three league titles in 2015, 2017–18, and 2019–20, as well as the 2015 and 2017–18 FA Women's Cup. In 2020, she helped the club win the 2020 Women's FA Community Shield.


title: Millie Bright

text: Bright was named to the PFA Team of the Year for the 2017–18 and 2019–20 seasons. In 2020, she was named to the FIFA FIFPro Women's World11.


title: Millie Bright

text: Born in Chesterfield in the East Midlands region of England, Bright spent her youngest years immersed in equestrianism. She developed pneumonia as a baby and spent some of her early childhood in the hospital with bouts of asthma. As a youth, Bright attended Sheffield Road School and Killamarsh Junior School, followed by Eckington School. Bright began playing football at age nine. After watching a friend play for Killamarsh Dynamos, a local team in Derbyshire, she decided to join. She was later scouted by Sheffield United and joined their academy team until age 16 before moving to Doncaster Rovers Belles in 2009.


title: Millie Bright

text: Described by the club as "a tall, powerful, athletic striker with an good eye for goal," Bright made her Belles debut as a substitute against Watford at the Keepmoat Stadium in August 2009. She scored her first goal on the occasion of her first start, in the following month's 5–0 FA Women's Premier League Cup win at Leeds City Vixens. She was awarded a contract for the inaugural 2011 season of the FA WSL, making five substitute appearances. At her own request, Bright then went on loan to Leeds United in their 2011–12 FA Women's Premier League season and debuted on her 18th birthday, scoring a goal after entering play as a substitute.


title: Millie Bright

text: When Bright returned to Doncaster she had developed into a regular first team starter. Bright was critical of The Football Association's decision to demote Doncaster Rovers Belles from the WSL in favour of Manchester City one game into the 2013 season: "It was heartbreaking. It felt like we weren't respected or even wanted in the league, purely based on money. It should be about the level you play at, not how much money you have. That season, we just felt what's the point?"


title: Millie Bright

text: In December 2014, Bright signed with Chelsea ahead of the 2015 season. Chelsea assistant manager Paul Green said of the signing, "Millie is a great character and a young player who is hungry to develop and improve her game. She has a lot of experience for a 21-year-old and has already played a lot of games in the FA WSL and knows what the league is all about. She will add strength and physicality to the squad and I’m sure that she will prove to be a good addition to this talented group of players as we look to build on last season’s achievements." Chelsea finished in first place during the regular season with a record and qualified for the 2016–17 UEFA Women's Champions League for the second time in the team's history. Bright made fourteen appearances for Chelsea during the 2015 season tallying a total of 906 minutes. She was named Chelsea Players’ Player of the Year by her teammates.


title: Millie Bright

text: During the 2016 season, Bright was a starting defender in all 15 games that she played and scored a goal in the team's 5–0 win over Sunderland. Chelsea finished in second place with a record.


title: Millie Bright

text: Bright was Chelsea's starting left-side defender for the 2017 FA WSL Spring Series and helped lead the defensive line to concede only five goals in all competitions. She scored two goals during attacking set-pieces against Bristol and Arsenal. Chelsea won the Spring Series with a record.


title: Millie Bright

text: In August 2018, Bright signed a new three-year contract with Chelsea. Of the signing, she said, "I just want to be a successful player and to help my team-mates and this football club win more trophies. We've already won a few in my time here and hopefully we can continue that and keep winning things, and I hope the Champions League is one of those trophies. We made a big statement in the competition last season and we're ready to keep developing and take the next step."


title: Millie Bright

text: During the 2019–20 FA WSL season, Bright was named the league's Player of the Month for December after she scored and provided an assist against Birmingham and led the Chelsea defense in a shut-out against Manchester United. Chelsea won the regular season with a record as well as the 2019–20 FA Women's League Cup after defeating Arsenal 2–1 in the Final.


title: Millie Bright

text: When the 2020 Women's FA Community Shield was played for the first time since 2008, Bright scored Chelsea's game-winning goal from long range during the team's 2–0 over Manchester City.


title: Millie Bright

text: Bright has represented England on the senior national team as well as numerous youth national teams, including the under-19 and under-23 national team squads. In June 2016, she scored a penalty kick goal against the United States during the final game of the Nordic Cup.


title: Millie Bright

text: Bright earned her first cap for the senior England national team in September 2016, as a last-minute substitute in a 2–0 win over Belgium. In February 2019, Bright pulled out of the England squad for the SheBelieves Cup due to injury, and was replaced by Gemma Bonner.


title: Millie Bright

text: She played in two of the three group matches as well as in the Round of 16, Quarter Final and Semi Final. She was sent off in the 2–1 semifinal loss to the United States after receiving a second yellow card. She captained England for the first time in a friendly game against Canada on 13 April 2021. She was again called on to captain the squad by head coach Sarina Wiegman in the two November World Cup qualifiers against Austria and Latvia.


title: Dan Ige

text: Daniel Alexander Ige (born August 6, 1991) is an American mixed martial artist currently competing in UFC's Featherweight division. A professional since 2014, he has also competed for the Legacy Fighting Championship, Pancrase, the RFA, and Titan FC. As of December 13, 2022, he is #13 in the UFC featherweight rankings.


title: Dan Ige

text: Ige started his career out with 10 amateur fights. He compiled an 8–2 record before going pro. He started his pro career with a 2–1 record. He then rattled off 6 straight victories competing for various regional promotions including a win on Dana White's Contender Series 3.


title: Dan Ige

text: Ige signed with the UFC after earning a victory on Dana White's Contender Series (DWCS). He was expected to face Charles Rosa in his debut at UFC 220. However, Rosa pulled out of the fight citing a neck injury. Ige remained on the card and faced fellow newcomer and DWCS alum Julio Arce. He lost the fight via unanimous decision.


title: Dan Ige

text: Ige faced promotional newcomer Jordan Griffin on December 15, 2018 at UFC on Fox 31. He won the fight via unanimous decision.


title: Dan Ige

text: Ige faced Danny Henry on March 16, 2019 at UFC Fight Night 147. He won the fight via a rear-naked choke submission in the first round. The win also earned Ige his first "Performance of the Night" bonus award.


title: Dan Ige

text: Ige faced Kevin Aguilar on June 22, 2019 at UFC Fight Night 154. He won the fight via unanimous decision.


title: Dan Ige

text: Ige faced Edson Barboza on May 16, 2020 at . He won the back-and-forth bout via split decision. 16 out of 18 MMA media outlets scored the bout in favor of Barboza.


title: Dan Ige

text: Ige was scheduled to face Ryan Hall on March 13, 2021 at UFC Fight Night 187. However, Hall pulled out of the fight on February 11 due to undisclosed reasons. Instead, Ige faced off against Gavin Tucker at UFC Fight Night 187. He won the fight via knockout in the first round. This win earned him the "Performance of the Night" award.


title: Dan Ige

text: Ige faced Chan Sung Jung at UFC on ESPN 25 on June 19, 2021. He lost the fight via unanimous decision, getting outgrappled throughout the fight.


title: Dan Ige

text: Ige faced Movsar Evloev on June 4, 2022 at UFC Fight Night 207. He lost the fight via unanimous decision.


title: Claire van Kampen

text: Claire Louise van Kampen, Lady Rylance (born 3 November 1953) is an English director, composer and playwright. She composed the music for Mark Rylance's 1989 performance as Hamlet and shared the 2007 Sam Wanamaker Award with him. Her composing credits include music for productions of the plays "Days and Nights" and "Boeing-Boeing".


title: Claire van Kampen

text: In 2015, she was historical music advisor and arranger of Tudor music on the BBC TV series "Wolf Hall".


title: Claire van Kampen

text: Van Kampen was born in Marylebone, London, England. She originally trained as a pianist at the Royal College of Music for five years, becoming the recipient of a John Land scholarship. As a girl she met David Munrow, a recorder player and pioneer of the early music scene in England, and became interested in Renaissance music.


title: Claire van Kampen

text: Studying music theory with Dr Ruth Gipps, she also specialised in the performance of 20th century music, premiering works by today's composers.


title: Claire van Kampen

text: In 1986, she joined the Royal Shakespeare Company, and the Royal National Theatre, the first female musical director with both companies. In 1990, she co-founded the theatre company Phoebus Cart with her husband Mark Rylance.


title: Claire van Kampen

text: Since the opening of the Shakespeare's Globe Theatre in 1997, van Kampen has been the Director of Theatre Music, creating both period and contemporary music for 30 of the Globe's productions – including the 'jazz' "Macbeth" in 2001, and "The Golden Ass" in 2002, which contained a 30-minute opera "Cupid and Psyche".


title: Claire van Kampen

text: In spring 2007, she received the Vero Nihil Verius award for Distinguished Achievement in the Arts, conferred upon her by Concordia University in Oregon, United States. Together with Mark Rylance and Jenny Tiramani, she received the 2007 Sam Wanamaker Award for the founding work during the opening ten years at Shakespeare's Globe Theatre.


title: Claire van Kampen

text: "Farinelli and the King" is van Kampen's historical play about the relationship between Farinelli, the castrato, and the Spanish King Philippe V, first performed at Sam Wanamaker Playhouse in February and March 2015, and at the Duke of York's Theatre in the West End, London from September to December 2015, with Mark Rylance as Philippe V. It received six Olivier Award nominations including Best Play. In 2016 she directed Mark Rylance in Nice Fish at the St. Ann's Warehouse, New York. The production subsequently transferred to the Harold Pinter Theatre


title: Claire van Kampen

text: Van Kampen was previously married to an architect, Chris van Kampen, with whom she had two daughters, the actress Juliet Rylance and the late filmmaker Nataasha van Kampen. She met Mark Rylance in 1987, and they married in Oxfordshire on 21 December 1989.


title: Claire van Kampen

text: Her daughter Nataasha died of a suspected brain haemorrhage on a flight from New York in July 2012 at the age of 28.


title: Postal codes in Hong Kong

text: With the exception of mail from Mainland China, postal codes are not used in Hong Kong as the Hongkong Post deems it unnecessary to adopt such a system. Hongkong Post advised to leave the postcode field blank or try to fill in with "000", "0000", "000000" or "HKG" wherever required. The People's Republic of China's national postal service, China Post, has allocated postal code 999077 to Hong Kong, although this is only sporadically used when sending mail from Mainland China. As China Post does not serve Hong Kong, this code is generally not used in any other scenarios and remains little-known.


title: Postal codes in Hong Kong

text: Hong Kong has been a special administrative region of the People's Republic of China (PRC) since 1997. Between 1841 and 1997, Hong Kong was a Crown Colony of the United Kingdom, and the colonial government-established postal service, the Hongkong Post, was retained after the 1997 handover. As such, postal service remained and remains separate from the rest of the PRC under the one country, two systems principle.


title: Postal codes in Hong Kong

text: Given Hong Kong’s compact size, postal codes have never been introduced as it would bring little benefit to the already-efficient postal service. In 2000, city officials once considered a post code system for the city, but the idea was not implemented.


title: Postal codes in Hong Kong

text: The China Post-designated postal code, 999077, is one of the 9-series codes that China Post uses for international and interregional mail sent from Mainland China.


title: Postal codes in Hong Kong

text: Hongkong Post recommends to address letters using recipient name, flat number, building name, house number, street and village or district.


title: 2025 UEFA Champions League Final

text: The 2025 UEFA Champions League Final will be the final match of the 2024–25 UEFA Champions League, the 70th season of Europe's premier club football tournament organised by UEFA, and the 33rd season since it was renamed from the European Champion Clubs' Cup to the UEFA Champions League. It will be played at Allianz Arena in Munich, Germany in May 2025. This will be the first UEFA Champions League final played under the new format of the Swiss-system.


title: 2025 UEFA Champions League Final

text: The winners will earn the right to play against the winners of the 2024–25 UEFA Europa League in the 2025 UEFA Super Cup.


title: 2025 UEFA Champions League Final

text: This will be the second UEFA Champions League final hosted at the Allianz Arena; the first was held in 2012. Overall, it will be the fifth European Cup final to be held in Munich, with the 1979, 1993, and 1997 finals taking place at the Olympiastadion. The final will also be the ninth to take place in Germany, having also taken place in Stuttgart in 1959 and 1988, Gelsenkirchen in 2004, and Berlin in 2015, equalling the record of nine European Cup finals held in Italy and Spain. The Allianz Arena previously hosted matches at the 2006 FIFA World Cup, and was chosen as a host venue for UEFA Euro 2020 and UEFA Euro 2024.


title: 2025 UEFA Champions League Final

text: On 16 July 2021, the UEFA Executive Committee announced that the Atatürk Olympic Stadium in Istanbul would host the 2023 UEFA Champions League Final instead of Munich. This was due to the fact that Istanbul twice had the Champions League final intended for their city relocated owing to the COVID-19 pandemic. Originally planned as hosts for the 2020 final, the match was moved to Lisbon and the final hosts shifted back a year, with Istanbul instead awarded the 2021 final. However, weeks prior to the final, the 2021 fixture was moved to Porto due to travel restrictions.


title: 2025 UEFA Champions League Final

text: Munich, originally selected to host the 2022 final by the UEFA Executive Committee during their meeting in Ljubljana, Slovenia on 24 September 2019, was later planned to host the 2023 final after the shifting of the final hosts. However, the city was awarded the 2025 final instead after being bumped from 2023 by Istanbul.


title: 2025 UEFA Champions League Final

text: The "home" team (for administrative purposes) will be determined by an additional draw held after the quarter-final and semi-final draws.


title: Native American mascot controversy

text: 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.


title: Native American mascot controversy

text: In response since the 1970s, an increasing number of secondary schools have retired such Native American names and mascots. Changes accelerated in 2020, following public awareness of institutional racism prompted by nationally covered cases of police misconduct. National attention was focused on the prominent use of names and images by professional franchises including the Washington Commanders (Redskins until July 2020) and the Cleveland Guardians (Indians until November 2021). In Canada, the Edmonton Eskimos became the Edmonton Elks in 2021. Each such change at the professional level has been followed by changes of school teams; for instance, 29 changed their names between August and December 2020. A National Congress of American Indians (NCAI) database tracks some 1,900 K-12 schools in 970 school districts with Native “themed” school mascots.


title: Native American mascot controversy

text: 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. 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. 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 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.


title: Native American mascot controversy

text: Defenders of mascots often state their intention to honor Native Americans by referring to positive traits, such as fighting spirit and being strong, brave, stoic, dedicated, and proud; while opponents see these traits as being based upon stereotypes of Native Americans as savages. In general, the social sciences recognize that all ethnic stereotypes, whether positive or negative, are harmful because they promote false or misleading associations between a group and an attribute, fostering a disrespectful relationship. The injustice of such stereotypes is recognized with regard to other racial or ethnic groups, thus mascots are morally questionable regardless of offense being taken by individuals. Defenders of the status quo also state that the issue is not important, being only about sports, and that the opposition is nothing more than "political correctness", which change advocates argue ignores the extensive evidence of harmful effects of stereotypes and bias.


title: Native American mascot controversy

text: The NCAI and over 1,500 national Native organizations and advocates have called for a ban on all Native imagery, names, and other appropriation of Native culture in sports. The joint letter included over 100 Native-led organizations, as well as tribal leaders and members of over 150 federally recognized tribes, reflecting their consensus that Native mascots are harmful. Use of such imagery and terms has declined, but at all levels of American and Canadian sports it remains fairly common. Former Representative Deb Haaland (D-New Mexico), approved in March 2021 as the first Indigenous Secretary of the Interior, has long advocated for teams to change such mascots.


title: Native American mascot controversy

text: European Americans have had a history of "playing Indian" that dates back to the colonial period. In the 19th century, fraternal organizations such as the Tammany Societies and the Improved Order of Red Men adopted the words and material culture of Native Americans in part to establish an aboriginal identity, while ignoring the dispossession and conquest of Indigenous peoples. This practice spread to youth groups, such as the Boy Scouts of America (BSA) (in particular, the Order of the Arrow) and many summer camps. University students in the late 19th and early 20th centuries adopted Indian names and symbols for their sports teams, as traditional Native American life was imagined by European Americans.


title: Native American mascot controversy

text: Professional team names had similar origins. In professional baseball the team that is now the Atlanta Braves was founded as the Boston Red Stockings in 1871; becoming the Boston Braves in 1912. Their owner, James Gaffney, was a member of New York City's political machine, Tammany Hall. It was nominally formed to honor Tamanend, a chief of the Lenape, then known as the Delaware. The team that moved to become the Washington Redskins in 1937 was originally also known as the Boston Braves; both the football and baseball teams played at Braves Field. After moving to Fenway Park, home of the Boston Red Sox, the team name was changed to the Boston Redskins in 1933, using a "red" identifier while retaining the Braves "Indian Head" logo. While defenders of the Redskins sometimes say the name honored coach William Henry Dietz, who claimed Native American heritage, the use of Native American names and imagery by this NFL team began in 1932 - before Dietz was hired in 1933.


title: Native American mascot controversy

text: The Cleveland Indians' name originated from a request by club owner Charles Somers to baseball writers to choose a new name to replace the "Naps", following the departure of their star player Nap Lajoie after the 1914 season. The name "Indians" was chosen. It was a nickname previously applied to the old Cleveland Spiders baseball club during the time when Louis Sockalexis, a member of the Penobscot tribe of Maine, played for Cleveland. The success of the Boston Braves in the 1914 World Series may have been another reason for adopting an Indian mascot. The version that the team is named to honor Sockalexis, as the first Native American to play Major League Baseball, cannot be verified from historical documents. According to a 21st-century account, the contemporary news stories reporting the new name in 1915 make no mention of Sockalexis, but do make numerous insulting references to Native Americans.


title: Native American mascot controversy

text: The stereotyping of Native Americans must be understood in the context of history which includes conquest, forced relocation, and organized efforts to eradicate native cultures. The government-sponsored boarding schools of the late 19th and early 20th centuries separated young Native Americans from their families in an effort to assimilate them to the mainstream and educate them as European Americans. As stated in an editorial by Carter Meland (Anishinaabe) and David E. Wilkins (Lumbee), both professors of American Indian Studies at the University of Minnesota:


title: Native American mascot controversy

text: Since the first Europeans made landfall in North America, native peoples have suffered under a weltering array of stereotypes, misconceptions and caricatures. Whether portrayed as "noble savages", "ignoble savages", "teary-eyed environmentalists" or, most recently, simply as "casino-rich", native peoples find their efforts to be treated with a measure of respect and integrity undermined by images that flatten complex tribal, historical and personal experience into one-dimensional representations that tells us more about the depicters than about the depicted.


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

text: Native mascots are part of the larger issues of cultural appropriation and the violation of indigenous intellectual property rights. This encompasses all instances when non-natives use indigenous music, art, costumes, etc. in entertainment and commerce. Scholars contend that harm to Native Americans occurs because the appropriation of Native culture by the majority society continues the systems of dominance and subordination that have been used to colonize, assimilate, and oppress Indigenous groups. The use of caricatures of Native Americans as sports mascots has been characterized as contributing to the marginalization of the people in the larger culture. While consultation with other minorities on major projects has improved, decisions affecting Native Americans, such as building the Dakota Access Pipeline, have been made while excluding Native concerns.


title: Native American mascot controversy

text: Issues related to misunderstanding of Native American legal status have also arisen in cases of foster care or adoption of Native American children. Among these is what is known as the Baby Veronica case, in which a child was adopted by a white family without the consent of her father, an enrolled member of the Cherokee Nation. Federal legislation has been passed to strengthen the priority of tribes in determining the care of their children, as often extended family take over care when needed.


title: Native American mascot controversy

text: Not all Native Americans totally oppose mascots. Steven Denson (Chickasaw), a professor at Southern Methodist University, has said that there are acceptable ways to use Native American mascots if it is done in a respectful and tasteful manner. He says:


title: Native American mascot controversy

text: I believe it is acceptable if used in a way that fosters understanding and increased positive awareness of the Native-American culture. And it must also be done with the support of the Native-American community. There is a way to achieve a partnership that works together to achieve mutually beneficial goals.


title: Native American mascot controversy

text: The NCAI has recognized 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. Opponents of Native mascots are divided on this approach. 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.


title: Native American mascot controversy

text: A consensus on the damage caused by the use of Native American mascots was stated by the Society of Indian Psychologists in 1999:


title: Native American mascot controversy

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


title: Native American mascot controversy

text: Sports mascots have been cited as an example of microaggressions, the everyday insults that members of marginalized minority groups are subject to by other groups in society.


title: Native American mascot controversy

text: In 2005, the American Psychological Association (APA) issued a resolution "Recommending the Immediate Retirement of American Indian Mascots, Symbols, Images, and Personalities by Schools, Colleges, Universities, Athletic Teams, and Organizations" due to the harm done by creating a hostile environment, the negative effects on the self-esteem of American Indian children, and discrimination that may violate civil rights. Such use also affects non-natives: by reinforcing mainstream stereotypes, and preventing learning about Native American culture. The APA states that stereotyping is disrespectful of the beliefs, traditions and values of Native Americans. In 2021, the New York Association of School Psychologists reiterated the APA position on Native mascots in its position statement advocating the inclusion of Indigenous persons in educational programs regarding diversity.


title: Native American mascot controversy

text: Similar resolutions have been adopted by the North American Society for the Sociology of Sport, the American Sociological Association, the American Counseling Association, and the American Anthropological Association. In a 2005 report on the status of Native American students, the National Education Association included the elimination of Indian mascots and sports team names as a recommendation for improvement. In 2018, the Robert Wood Johnson Foundation announced it would no longer consider teams with racist mascots, such as the Kansas City and Washington football teams, for its annual RWJF Sports Award; this recognizes organizations that contribute to public health through sports.


title: Native American mascot controversy

text: 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. European Americans exposed to mascots are more likely to believe not only that stereotypes are true, but that Native Americans have no identity beyond these stereotypes. Two studies examining the effect of exposure to an American Indian sports mascot found a tendency to endorse stereotypes of a different minority group (Asian Americans), which is indicative of a "spreading effect". Exposure to any stereotypes increased the likelihood of stereotypical thinking; demonstrating the harm done to society by stereotyping of any kind. A connection between stereotyping and racism of any group increasing the likelihood of stereotyping others was made by Native Americans opposing the "Indians" mascot in Skowhegan, Maine, when fliers promoting the KKK were distributed in that town.


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

text: In 2013 group of sixty-one religious leaders in Washington, D.C. sent a letter to NFL Commissioner Roger Goodell and Redskins owner Daniel Snyder stating their moral obligation to join the "Change the Mascot" movement due to the offensive and inappropriate nature of the name which causes pain whether or not that is intended.


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

text: General public opinion is shifting towards approval of eliminating mascots, with a majority of fans and younger people supporting recent changes by professional teams, as indicated by an Nielsen poll conducted in March 2021.


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

text: Conservative columnists have asserted that outrage over mascots is manufactured by white liberals, rather than being the authentic voice of Native Americans.


title: Native American mascot controversy

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


title: Native American mascot controversy

text: The University of Notre Dame Fighting Irish and the University of Louisiana at Lafayette's "Ragin' Cajuns" are sometimes cited as counter-arguments to those that favor change. However, rather than referring to "others" these teams employ symbols that European American cultures have historically used to represent themselves. The University of Notre Dame mascot, the Leprechaun, is a mythical being that represents the Irish, which is both an ethnic and a national group. The University of Louisiana at Lafayette mascot is an anthropomorphic cayenne pepper, an ingredient frequently found in Cajun cuisine. Proponents of change also see a false equivalency in the argument that if one group is not insulted by a particular portrayal, then no group has the right to feel insulted, which only serves to discount what Native American voices are saying. This argument ignores the vastly different backgrounds, treatment, and social positions of the groups; and the effects of systemic racism that continues to impact Native Americans but no longer white minorities such as the Irish. Also ignored are the cumulative effects of hundreds of Native mascots compared to the rare use of a white ethnic mascot.


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

text: The National Congress of American Indians (NCAI) states that as of 2020 there were 1,916 schools in 1,025 school districts that use such mascots.


title: Native American mascot controversy

text: While protests began in the 1970s, national attention to the issue did not occur until widespread television coverage of college and professional games brought the behavior of some fans to the attention of Native Americans. The appearance of the Atlanta Braves in the 1991 World Series and the Washington Redskins at the 1992 Super Bowl prompted the largest response because the games were played in Minneapolis, Minnesota, which has a large Native American population.


title: Native American mascot controversy

text: The documents most often cited to justify the elimination of Native mascots are the advisory opinion by the United States Commission on Civil Rights in 2001 and a resolution by the American Psychological Association in 2005. Neither of these documents refer to subjective perceptions of offensiveness, but to scientific evidence of harms and legal definitions of discrimination. However, the issue is often discussed in the media in terms of feelings and opinions, and prevents full understanding of the history and context of the use of Native American names and images and why their use by sports teams should be eliminated.


title: Native American mascot controversy

text: Individual school districts have responded to complaints by local Native American individuals and tribes, or have made changes due to an increased awareness of the issue among educators and students. New Native mascots have not been proposed in recent decades, or are withdrawn before becoming official due to public opposition. For example, in 2016 when one of the teams in the National College Prospects Hockey League (NCPHL) was announced as the Lake Erie Warriors with a caricature Mohawk logo it was immediate changed to the Lake Erie Eagles. Little League International updated its 2019 rulebook to include a statement prohibiting "the use of team names, mascots, nicknames or logos that are racially insensitive, derogatory or discriminatory in nature." This decision has been applauded by the National Congress of American Indians. In February, 2019 US Lacrosse issued a position statement which said in part "As the sport's national governing body, US Lacrosse believes that the misuse of Native American nicknames, logos, and mascots reflect and promote misleading stereotypes that are degrading and harmful to Native Americans. We will make every effort to assure that offensive or stereotypical mascots and logos will not be visible or promoted at events that US Lacrosse controls."


title: Native American mascot controversy

text: The New York State Education Department (NYSED) issued a memo in November 2022 requiring schools with a Native American mascot to find a replacement by the end of the 2022-23 school year. Those schools that fail to do so without current approval from a recognized tribe may be deemed in willful violation of the Dignity for All Students Act. The penalties for such a violation include the removal of school officers and the withholding of State Aid. The NYSED adopted a policy in 2001 with the same rationale, that Native mascots are discriminatory. Compliance being voluntary, few changes were made by school districts during the following decades. Opponents of change often cite the cost of removing the old name and logo from uniforms, buildings and other places.


title: Native American mascot controversy

text: Laws, resolutions, or school board decisions regarding team names and mascots have been approved in other states with significant Native American populations. In 2022 Kansas approved a non-binding resolution encouraging the elimination of Native mascots within the next five years. Other states including California (2015), Colorado (2021), Michigan (2012), Nevada (2021), Oregon (2012), and Washington (2021). These laws allow for exemption for schools gaining approval agreements with local tribes. To date, Maine is the only state to completely ban Native American-themed mascots.


title: Native American mascot controversy

text: The Wisconsin law passed in 2010 meant to eliminate "race-based nicknames, logos and mascots" was revised in 2013 making change much more difficult. In the original law, a single individual could file a complaint with the burden of proof on the school to defend their mascot, in the new law a petition signed by 10% of the school district residents is needed, and the petitioners need to prove discrimination.


title: Native American mascot controversy

text: Opposing the trend for change, in response to the Tennessee Commission of Indian Affairs seeking a ban though the Tennessee Human Rights Commission, the Tennessee Senate passed a law in 2007 allowing only elected officials to take any action banning school teams using American Indian names and symbols.


title: Native American mascot controversy

text: Secondary schools in both the United States and Canada have displayed a range of actions, with some voluntarily changing names or images, while others have kept current mascots. A 2013 analysis of a database indicated that more than 2,000 high schools have mascots that referred to Native American culture. Following a period of extended population growth in both countries over 50 years, this compares to around 3,000 schools with such names at the beginning of that period.


title: Native American mascot controversy

text: The Department of Educational Foundations at the University of Saskatchewan passed a resolution in 2013 calling for the retirement of all school mascots and logos that depict First Nations people.


title: Native American mascot controversy

text: In addition to changing their sports mascots, school boards in Ontario in 2016 were considering a ban on students wearing any articles bearing offensive names or logos, whether related to professional or local teams.


title: Native American mascot controversy

text: Since the early 21st century, the Nepean Redskins Football Club, a minor league youth team operating for 35 years in Ottawa, Ontario, had been asked to change its name. In 2013 Ian Campeau (Ojibway), a musician and activist in Ottawa, filed a human rights complaint against the team on behalf of his five-year-old daughter. Campeau said, "How are they going to differentiate the playing field from the school yard? What's going to stop them from calling my daughter a redskin in the school yard? That's as offensive as using the n-word." Assembly of First Nations National Chief Shawn Atleo said he supported this suit because the word "Redskin" is "offensive and hurtful and completely inappropriate. The team changed its name to the "Nepean Eagles" for the 2014 season; it was chosen from 70 suggestions submitted. Niigaan Sinclair (Anishinaabe), a writer and assistant professor at the University of Manitoba, applauded the team's action. He contrasted it with the insistence at the time of Daniel Snyder, owner of the professional Washington Redskins team in the US, in keeping that name. (Note: The Washington team did change its name in 2020.)


title: Native American mascot controversy

text: The Oregon State Board of Education voted in 2012 to ban Oregon public schools from using Native Americans as mascots. An exception was made in 2014 to allow schools to keep their mascots if a local federally-recognized tribe agreed. Schools using a "Warriors" mascot were allowed to keep the name if any Native American imagery was changed. Changes made following the policy include The Dalles High School Eagle Indians changing to the "Riverhawks", the Reedsport Community Charter School Braves to the singular "Brave" (as an adjective), and the Mohawk High School Indians to the "Mustangs".


title: Native American mascot controversy

text: The city school board in Rutland Vermont voted in 2020 to drop Rutland High School's "Raiders" name and arrowhead logo. "Ravens" was selected at the new mascot in 2021. In January 2022 the board voted 6-5 to reinstate the Raiders name after a long debate.


title: Native American mascot controversy

text: In January 2020 the school board of Killingly High School in Connecticut, had a Republican majority. It voted to reinstate the team's "Redmen" mascot. The vote reflects a generational split, as the new school board members represent mainly older alumni in the town. Current students of the public high school, its faculty and Native Americans supported dropping the Redmen mascot. A senior active in the debate said, "We look racist ... this is not what I want our school to be known for." The mascot had been removed after the Nipmuc Tribal Council objected to it, saying that no Native mascots were flattering to Native Americans. In October 2019, "Red Hawks" had been chosen as the new mascot, but after a contentious meeting in December, the School Board decided the school would have no mascot. Renewed discussion of whether the mascot is offensive had begun in June 2019, prompted by a student initiative. The name change was used as a wedge issue in the 2019 municipal elections; there was a record turnout and several Republican victories.


title: Native American mascot controversy

text: This issue was dealt with differently in Maine, where there was also support for changing such offensive names. In Skowhegan, Maine, where the area high school sports team was named the "Indians", the Penobscot Nation and the ACLU of Maine urged that it be changed. In March 2019 the local School Board voted to eliminate the mascot at Skowhegan Area High School. This was the last school in the state to retire this name. Similarly, at several other schools with sports teams named "Warriors", Native American imagery was removed. By early March 2019, in independent actions through the state, Maine was the first state to eliminate Indigenous mascots in all secondary schools. In keeping with this movement, a bill to ban Native American mascots in all public schools passed the Maine House of Representatives and Senate, and was signed into law by Governor Janet Mills in May 2019. This was another first for the state.


title: Native American mascot controversy

text: Due to media coverage of the controversy over the prominent Washington Redskins, high schools with the sports teams named Redskins have received particular attention across the country. Three have a majority of Native American students. Advocates for the name suggest that, because some Native Americans use the name to refer to themselves, it is not insulting. But, the principal of Red Mesa High School, a Native American-majority school in Teec Nos Pos, Arizona, said that use of the word outside American Indian communities should be avoided because it could perpetuate "the legacy of negativity that the term has created."


title: Native American mascot controversy

text: The city of Salamanca, New York, lies within the boundaries of the Allegany Indian Reservation of the Seneca Nation of Indians. They are descendants of the westernmost of the historic Six Nations of the powerful Iroquois League, also known as "Haudenosaunee", which dominated much of the territory of New York south of the Great Lakes and west of the Hudson River. Some 26% of the Salamanca Central High School students are Native American (primarily Seneca), and its sports teams were called the "Warriors".


title: Native American mascot controversy

text: In 2001, the commissioner of the New York State Education Department sent a letter to all New York school boards calling for the elimination of Native American mascots, in response to it have been an issue of controversy, as noted. The Seneca Nation Tribal Council responded with support for the Warrior imagery in the Salamanca school. Other members of the community also wanted to retain it. Since the late 20th century, keeping the Warrior sports identity has resulted in negotiations in Salamanca between the Seneca and non-Seneca populations and actions that have raised general awareness of true Seneca culture. For example, the school logo was changed to accurately depict a Seneca man; this replaced a stereotypical Plains Indian warrior image that had been used prior to 1978.


title: Native American mascot controversy

text: The Port Neches–Groves High School "Indian" mascot has garnered controversy for being racist and culturally insensitive. These depictions include the use of the chant "Scalp 'Em", referring to the school's football field as "the reservation", and cheerleaders crafting and wearing ersatz war bonnets, among others. No residents of Port Neches or Groves identify as solely American Indian. The school administration has repeatedly stated they would not change their traditions or mascot, including turning down a general offer from Adidas to provide free design resources and financial assistance to change the imagery.


title: Native American mascot controversy

text: In 2020, the Cherokee Nation called for the school to discontinue its use of the mascot. In March 2022, the school's "Indianettes" drill team chanted the phrase "Scalp 'Em" during a performance at Walt Disney World's Magic Kingdom after being told they would not be allowed to wear their war bonnets. Disney released a statement condemning the performance and stating the Indianettes had not been in the school's audition tape. In the wake of the controversy, the Cherokee Nation renewed its demand that the high school drop the mascot and end its Indian-related traditions.


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

text: In 2008, the NCAA and the University of North Dakota (UND) agreed to retire the university's Fighting Sioux name unless UND received approval from both the Standing Rock and Spirit Lake Sioux tribes by the end of 2010. The Spirit Lake tribe approved retaining the name, but the Standing Rock tribe did not. UND selected a new nickname in 2015.


title: Native American mascot controversy

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


title: Native American mascot controversy

text: The tomahawk chop and the accompanying chant are controversial. In February 2019 after the removal of the Cleveland Indians' Chief Wahoo logo, MLB commissioner Rob Manfred said, "The Braves have taken steps to take out the tomahawk chop". In October, St. Louis Cardinals pitcher Ryan Helsley, a member of the Cherokee Nation, said that the tomahawk chop and chant misrepresents Native Americans. In response to this complaint, the Atlanta Braves, in their October 9 game against the Cardinals, did not provide fans with foam tomahawks, although the music accompanying the chant was played while fans performed the arm gesture. When the Braves lost to the Cardinals 13–1, the San Francisco Bay Area Fox affiliate used the headline "Braves Scalped", drawing criticism as an example of why most Native Americans oppose the use of American Indian imagery and mascots in sports. The station soon apologized. The team front office said in 2019 that there would be talks with Native Americans during the off-season regarding the tomahawk chop tradition, while leaders of two tribes that once inhabited Georgia, the Cherokee and the Muscogee (Creek) Nation agree that the tradition is inappropriate.


title: Native American mascot controversy

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


title: Native American mascot controversy

text: The death of Hank Aaron in 2021 renewed suggestions that the team change its nickname to "Hammers" in his honor.


title: Native American mascot controversy

text: The continued performance of the tomahawk chop and war chant by Braves fans was made highly visible nationally by the team's appearance in the 2021 World Series. The Braves were defended by MLB Commissioner Manfred by referring to the support of the team by Richard Sneed. Other Native American leaders around the country continue to describe "the Chop" and its associated fan behavior as deeply insulting while avoiding direct criticism of Sneed. Psychologist Stephanie Fryberg believes personal opinions have little to do with the potential detrimental effects of mascots to Native American youth and communities.


title: Native American mascot controversy

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


title: Native American mascot controversy

text: The team's name is based on a World War I U.S. Army battalion which team founder Frederic McLaughlin served in and which was named after prominent Illinois-based Native American chief Black Hawk. Some critics of the team's name consider it an example of the white military designating certain Native Americans as "worthy adversaries," as Black Hawk had fought against the United States government in the War of 1812 and also in the Black Hawk War of 1832. Members of Black Hawk's family have continued to speak out opposing the use of Black Hawk as a mascot and caricature logo.


title: Native American mascot controversy

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


title: Native American mascot controversy

text: The Chi-Nations Youth Council (CNYC), an Indigenous youth organization in Chicago, said in 2020, "The Chicago Blackhawks name and logo symbolizes a legacy of imperialism and genocide." "As statutes of invaders, slave holders, and white supremacists fall across the nation so too should the images and language of the savage and dead 'Indians'." CNYC also said "As social consciousness has grown over the past decades so has the Blackhawks performative gestures of buying their reprieve from those willing to sell out the health and humanity of our future generations."


title: Native American mascot controversy

text: Despite this opposition, as of 2022 the Blackhawks' website states their belief that their name and imagery "symbolizes this important and historic person" and is an effort to "honor and celebrate Black Hawk's legacy." The website states that the team is working on "educating our staff, fans and local community on the history of Black Hawk and original peoples of Illinois, as well as on Native American contributions to today's society." It also lists several Native American groups and individuals they donate money to, or hire to do artwork, and posts stories about Native Americans who are deemed members of the "Blackhawks Community." While stating they will retain their name after the decision by the Washington football team to change theirs, the Blackhawks did agree to ban Native American headdresses at home games in recognition of their status as sacred symbols. Before the ban was enacted, there had in fact been incidents where some Blackhawk fans wore headdresses. After the Cleveland Indians announced in December 2020 that the team would change their name after the 2021 season, new CEO Danny Wirtz reiterated that the Blackhawks would not change.


title: Native American mascot controversy

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


title: Native American mascot controversy

text: In 1989 the Chiefs switched from Warpaint, a Pinto horse ridden by a man in a feathered headdress, to their current mascot K. C. Wolf. Warpaint returned in 2009, but was ridden by a cheerleader. In July 2021, Warpaint was again retired, the team president stating that it is the right thing to do at this time.


title: Native American mascot controversy

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


title: Native American mascot controversy

text: On August 20, 2020, the Chiefs announced that headdresses and Native American–style face paint would be banned at Arrowhead Stadium. The ban went into effect during the 2020 season opener on September 10, 2020. The Tomahawk chop also underwent a subtle modification, as Arrowhead-based cheerleaders are now required to lead the chop with a closed fist rather than the traditional open palm. While fans said they will not change their behavior, a Native activist said that the chop should be eliminated entirely. The appearance of the chop in Super Bowl LV focused attention on the Chiefs in 2021 to follow the example set by Washington, Cleveland, and many high schools. A group of two dozen Native Americans from Florida, Kansas City and elsewhere protested in front of the stadium on game day. Protests by Native Americans at Arrowhead Stadium on game day have increased.


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

text: The Cleveland Indians acknowledged on July 3, 2020, that they were ready to discuss changing their team name in the wake of news that the Washington Redskins would be reviewing theirs.


title: Native American mascot controversy

text: On December 14, 2020, the team owner Paul Dolan announced that the process of changing the name would begin and that the team would continue to play as the Indians for the 2021 season while a new name was selected and other decisions necessary for rebranding were implemented. Starting with the 2021 season, face paint and headdresses were banned from Progressive Field.


title: Native American mascot controversy

text: On July 23, 2021, the ball club announced the name would change to the Cleveland Guardians at the end of the 2021 season. The new name was selected with reference to the "Guardians of Traffic" statues that adorn the Hope Memorial Bridge. The name change was made official on November 19, 2021.


title: Native American mascot controversy

text: In part because they did not use any native imagery, the Edmonton Eskimos were rarely mentioned with regard to the controversy. However Natan Obed, the President of Inuit Tapiriit Kanatami, Canada's national Inuit organization, said in 2015 that ""Eskimo" is not only outdated, it is now largely considered a derogatory term" and is a "relic of colonial power". The editorial board of the Toronto Star in 2017 saw a name change as the inevitable result of social evolution, and reflecting respect for Indigenous peoples. After a year of considering alternatives, the team decided in February 2020 to retain the name, finding no consensus among Indigenous groups including the Inuit.


title: Native American mascot controversy

text: However, on July 16, 2020, it was reported that the club would drop the 'Eskimos' name. On July 21, the team officially retired the name, and began using "Edmonton Football Team" and "EE Football Team" until a new name was decided. On June 1, 2021, the team was renamed to the Edmonton Elks.


title: Native American mascot controversy

text: The Golden State Warriors eliminated Native American imagery as the team relocated. Originally the Philadelphia Warriors (1946–1962), their logo was a cartoon Native American dribbling a basketball. When they moved to San Francisco, the logo became a Native American headdress (1962–1968). The final elimination of Native imagery occurred with the move to Oakland and the change to the current name (1971).


title: Native American mascot controversy

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


title: Native American mascot controversy

text: In July 2020, amidst the removal of many names and images as part of the George Floyd protests, a group of investors worth $620 billion wrote letters to major sponsors Nike, FedEx and PepsiCo encouraging pressure on the Redskins to change their name. FedEx called on the team to change its name on July 2, 2020. The same day, Nike removed Redskins apparel from its website. On July 3, the league and the franchise announced that it was "undergoing a thorough review of the team name." On July 7, it was acknowledged that the Redskins were not in contact with a group of Native Americans who petitioned the NFL to force a name change and that Redskins head coach Ron Rivera also stated the team wanted to continue "honoring and supporting Native Americans and our Military." On July 13, 2020, the team made an official statement that their review would result in the retirement of the Redskins name and logo. On July 23, 2020 the team announced that they will be called the Washington Football Team with a block "W" logo for the 2020 season. The new name, Washington Commanders, was selected on February 2, 2022. Amanda Blackhorse responded that the change is an empty gesture, the team's owner having made no substantial effort to repair the effects of the decades of insults, nor advocated that other teams with offensive mascots also change.


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Native American mascot controversy

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


title: Filipino alphabet

text: The modern Filipino alphabet (), otherwise known as the Filipino alphabet (), is the alphabet of the Filipino language, the official national language and one of the two official languages of the Philippines. The modern Filipino alphabet is made up of 28 letters, which includes the entire 26-letter set of the ISO basic Latin alphabet, the Spanish "Ñ" and the "Ng" digraph of Tagalog. It replaced the Pilipino Abakada alphabet of the Fourth Republic. Today, the modern Filipino alphabet may also be used to write all autochthonous languages of the Philippines and Chavacano, a Spanish-derived creole.


title: Filipino alphabet

text: In 2013, the Komisyon sa Wikang Filipino released the "Ortograpiyang Pambansa" ("National Orthography"), a new set of guidelines that resolved phonemic representation problems previously encountered when writing some Philippine languages and dialects.


title: Filipino alphabet

text: The 28 letters of the Alpabeto are called "títik" or "létra", and each represents a spoken sound. These are classed either as "patínig" or "bokáblo" (vowels) and "katínig" or "konsonánte" (consonants).


title: Filipino alphabet

text: The Abakada developed in the early 20th century had fewer consonants. By the middle of the century, letters (baybayin) were added and later on reduced due to its ideology which is English that is approximately radical to English alphabet with the release of the Ortograpiyang Pambansa in 2014. It was a major change to add these letters and thus modernise the writing system and to preserve sounds that are found in native Philippine languages. The digraphs and manuscripts were chosen to be placed in other "wordings" for privileges and adaptations.


title: Filipino alphabet

text: Most languages in the Philippines share vowels /a/, /i/, and /u/. After centuries of Spanish colonisation and the standardisation of Filipino as the national "lingua franca", the vowels /e/ and /o/ became more common.


title: Tunnel of Love (album)

text: Tunnel of Love is the eighth studio album by American singer-songwriter Bruce Springsteen, released on October 9, 1987. Although members of the E Street Band occasionally performed on the album, Springsteen recorded most of the parts himself, often with drum machines and synthesizers. While the album's liner notes list the E Street Band members under that name, Shore Fire Media, Springsteen's public relations firm, does not count it as an E Street Band album and 2002's "The Rising" was advertised as his first studio album with the E Street Band since "Born in the USA". The album won Best Rock Vocal Performance, Solo at the 1988 Grammy Awards.