And of the limited representation, much of it is used without permission, perpetuates harmful stereotypes, and fails to portray the multi-dimensionality of Indigenous people. In her lectures, Professor Imada presents examples of misrepresentation of the Indigenous in the Twilight franchise as well as in the "Crying Indian" public service announcement. Building off of her ideas, I explore the one-sided, reductive representation of Indigenous people in Disney's Pocahontas and in sports/school mascots.
In her third lecture, Professor Imada points out the misrepresentation of and lack of respect towards the Quileute Nation (an indigenous tribe in La Push, Washington) by the Twilight franchise. While the Quileute do have a close kinship with wolves, they are depicted as werewolves in Twilight, which has reduced their complex spirituality and resulted in misconceptions of the Quileute as semi-human.
The popularization of the Twilight franchise in pop culture has also led to unwanted tourism and the commodification of the Quileute. For instance, in the Twilight films, the werewolves all have tattoos on their right shoulders. Even though these tattoos were not created by the Quileute, they have been put on merchandise and attached to the Quileute name without permission.
"Quileute" Tribe Tattoo Stud Earrings sold at Nordstrom
Additionally, Indigenous people are used with the purpose of sending messages to white civilization. Using "The Crying Indian" PSA (1970) in which a Native American (played by an Italian-American) sheds a tear in response to the pollution of modern civilization, Professor Imada points out the perpetuation of a stereotype of Indigenous Peoples as "ecologically noble" protectors of nature. This stereotype comes from Indigenous spiritual practices and kinship with animals, but creates expectations for Indigenous to protect the earth and implies that they are stuck in time and place.
This representation becomes problematic because assumes that Indigenous people do not harm animals, when in reality, they do. As a result, Indigenous people are criticized when they kill animals because they are seen as "inauthentic natives" who are losing their culture and respect for the environment. They even get death threats, implying that their lives are valued less than the lives of the animals they are expected to protect.
I have to admit, when I learned about the myth of the "ecologically noble savage," I was intrigued because I had often thought of Indigenous Peoples as being "one with nature" and as caring beings because of their respect for the world. However, I didn't see the complexity of their cultural practices and viewed them merely as a positive contrast to the destructive lifestyle of modern civilization. I thought about why I had these misconceptions and realized that very little media reflects the complexity of the lived experience of Indigenous individuals. Most of the Indigenous representation I had seen previously was in the context of being juxtaposed with modern civilization in a way that perpetuated the stereotypes of the "ecologically noble savage." This misrepresents Indigenous people in a one-dimensional way, emphasizing either their "savage" and "primitive" nature or their role as "protectors of nature."
One of the most prominent representations of Indigenous Americans in media is from the Disney movie Pocahontas. It follows Pocahontas, the daughter of the chief of the Powhatan tribe, who falls in love with John Smith, an English settler in Jamestown, Virginia.
While Pocahontas is based on a real person named Matoaka (whose nickname was Pocahontas), she is heavily misrepresented and her life is romanticized for primarily white audiences. She was only around 10 years old when she "protected" John Smith, and never had a romantic relationship with him. American historian Karen Kupperman expresses, "Smith wrote that she risked her own life to save his, but modern scholars think she was probably playing a scripted role in some kind of adoption ceremony" (Kupperman).
Since the film was primarily created with a white audience in mind, it represents Indigenous people in a way that helps speak to white audiences rather than illustrating the complexity of Native American culture. It simultaneously criticizes and glorifies white civilization with Pocahontas reprimanding negative aspects of colonization yet still being drawn to white culture. The film perpetuates the myth of Indigenous as "protectors of nature" through its criticism of the destruction of white civilization. For instance, the song "Colors of the Wind" depicts Indigenous as being one with nature to denounce the harmful aspects of white colonization. By using Indigenous culture to send a message to mainstream culture, the movie focuses on a one-sided representation of Indigenous Peoples as "protectors of nature" rather than representing the complexity of their cultural practices.
For example, Marcy Norton conveys that Indigenous practices encompass more than protecting nature through her explanation of Amerindian practices that link adoption and consumption. Amerindians (Indigenous Peoples of the Americas) form close kinships with animals but they also practice consumption of enemies and have rituals that adopt subjects who are to be killed. The concept of iegue, animals who are kin and not food, does not mean that Amerindians do not harm other animals. Therefore, deeming Indigenous Peoples merely as "protectors of nature" undermines the richness of their spiritual practices.
Another reductive representation of Indigenous Peoples is through mascots. Many sports teams and schools use "Indian" mascots, which are harmful representations, often used without permission. Even if mascots are not explicitly derogatory, they perpetuate stereotypes of Indigenous people that create a one-dimensional portrayal of Indigenous people. Many of these mascots emphasize the fierce warrior aspect of Native Americans, which although not necessarily negative, contribute to the stereotypical image of Indigenous people as savages. As mascots, they are dehumanized as shallow "lucky charms" rather than as complex individuals.
As seen from these examples, Indigenous people have constantly been misrepresented through reductive portrayals. Due to these misrepresentations, we can see the importance of diverse and accurate representations to foster better understanding and respect for the unique complexity of individuals and their culture, spirituality, and traditions.
For my three website activities in the winter quarter, I mostly used images to help the readers follow along with the text and to give visual examples that illustrated the points I was trying to make. Additionally, I included a few videos to provide context for different works I was referring to so that the audience could draw directly from the source when reading my own thoughts and interpretations. As for my voice, I tried to clearly communicate my thought process and come up with interesting analogies to draw the audience in, and I also cited other sources to build up the credibility of my arguments. However, I tried to use a more conversational tone in my website writing in comparison to my essays so that it would be more casual and engaging to the audience.
Imada, Adria. Lecture 3: "Twilight: Wolves as Indigenous Kin or Commodities." March 1, 2022.
"Quileute Tribe Tattoo" https://www.worthpoint.com/worthopedia/quileute-tribe-tattoo-stud-earrings-466264597
Imada, Adria. Lecture 4: "Wolf Kills." March 3, 2022.
"Crying Indian" PSA: https://youtu.be/j7OHG7tHrNM
Pocahontas. Colors of the Wind: https://www.youtube.com/watch?v=O9MvdMqKvpU
Mansky, Jackie. "The True Story of Pocahontas." https://www.smithsonianmag.com/history/true-story-pocahontas-180962649/
Kupperman, Karen Ordahl. "The Full Story of Pocahontas Is Rarely Told. Here's What We're Missing." Time. https://time.com/5548379/pocahontas-real-meaning/
Norton, Marcy. "The Chicken or the Iegue: Human-Animal Relationships and the Columbian Exchange." American Historical Review. 2015. pp. 28-60.
Native American Mascots Image: https://archeroracle.org/32504/opinion/oped-nativeamericanmascotry/
"I am a Person Not a Mascot" image: https://www.smithsonianmag.com/blogs/national-museum-american-indian/2020/07/08/ending-racist-mascots-and-images/