Crimes against humanity ward churchill

Crimes Against Humanity 127

DURING THE PAST COU- PLE of seasons, there has been an increasing wave of controversy regarding the names of professional sports teams like the Atlanta “Braves,” Cleveland “Indians,” Washington “Redskins,” and Kansas City “Chiefs.” The issue extends to the names of college teams like Florida State University “Seminoles,” University of Illinois “Fighting Illini,” and so on, right on down to high school outfits like the Lamar (Colorado) “Savages.” Also involved have been team adoption of “mas- cots,” replete with feathers, buck- skins, beads, spears and “warpaint” (some fans have opted to adorn them- selves in the same fashion), and nifty little “pep” gestures like the “Indian Chant” and “Tomahawk Chop.”

A substantial number of American Indians have protested that use of native names, images and sym-

and other minority athletes—have been trotted out by professional team owners like Ted Turner, as well as uni- versity and public school officials, to announce that they mean not to insult but to honor native people. They have been joined by the television net- works and most major newspapers, all of which have editorialized that Indian discomfort with the situation is “no big deal,” insisting that the whole thing is just “good, clean fun.” The country needs more such fun, they’ve argued, and “a few disgrun- tled Native Americans” have no right to undermine the nation’s enjoyment of its leisure time by complaining. This is especially the case, some have argued, “in hard times like these.” It has even been contended that Indian outrage at being systematically degraded—rather than the degrada- tion itself—creates “a serious barrier to the sort of inter-group com- munication so necessary in a multi- cultural society such as ours.”

Okay, let’s communicate. We are frankly dubious that those advancing such positions really believe their own rhetoric, but, just for the sake of argument, let’s accept the premise that they are sincere. If what they say is true, then isn’t it time we spread such “inoffensiveness” and “good cheer” around among all groups so

3

Crimes Against Humanity If nifty little “pep” gestures like the “Indian Chant” and the “Tomahawk Chop”

are just good clean fun, then let’s spread the fun around, shall we?

Ward Churchill

Ward Churchill is Chair and Professor of Ethnic Studies and Coordinator of American Indian Studies at the University of Colorado at Boulder. His books include Agents of Repression, Fantasies of the Master Race, From a Native Son and A Little Matter of Genocide: Holocaust and Denial in the Americas.

“Crimes Against Humanity,” by Ward Churchill. From Z Magazine, March 1993, pp. 43–47. Z Magazine, 18 Millfield Street, Woods Hole, MA 02543; (508) 548-9063; web: www.zmag.org; $30.00 per year (low income/student rate $24.00) (12 issues). Reprinted by permission.

bols as sports team mascots and the like is, by definition, a virulently racist practice. Given the historical relation- ship between Indians and non- Indians during what has been called the “Conquest of America,” American Indian Movement leader (and Amer- ican Indian Anti-Defamation Council founder) Russell Means has com- pared the practice to contemporary Germans naming their soccer teams the “Jews,” “Hebrews,” and “Yids” while adorning their uniforms with grotesque caricatures of Jewish faces taken from the Nazis’ anti-Semitic propaganda of the 1930s. Numerous demonstrations have occurred in conjunction with games—most notably during the November 15, 1992 match-up between the Chiefs and Redskins in Kansas City—by angry Indians and their supporters.

In response, a number of play- ers—especially African Americans

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that everybody can participate equally in fostering the round of national laughs they call for? Sure it is—the country can’t have too much fun or “intergroup involvement”—so the more, the merrier. Simple consisten- cy demands that anyone who thinks the Tomahawk Chop is a swell pas- time must be just as hearty in their endorsement of the following ideas—by the logic used to defend the defamation of American Indians- should help us all really start yukking it up.

First, as a counterpart to the Redskins, we need an NFL team called ‘“Niggers” to honor Afro- Americans. Half-time festivities for fans might include a simulated stewing of the opposing coach in a large pot while players and cheer- leaders dance around it, garbed in leopard skins and wearing fake bones in their noses. This concept obviously goes along with the kind of gaiety attending the Chop, but also with the actions of the Kansas City Chiefs, whose team members—prominently includ- ing black team members—lately appeared on a poster looking “fierce” and “savage” by way of wearing Indian regalia. Just a bit of harmless “morale boosting,” says the Chiefs’ front office. You bet.

So that the newly-formed Niggers sports club won’t end up too out of sync while expressing the “spirit” and “identity” of Afro- Americans in the above fashion, a baseball franchise—let’s call this one the “Sambos”—should be formed. How about a basketball team called the “Spearchuckers?” A hockey team called the “Jungle Bunnies?” Maybe the essence of these teams could be depicted by images of tiny black faces adorned with huge pairs of lips. The players could appear on TV every week or so gnawing on chicken legs and spitting watermelon seeds at one another. Catchy, eh? Well, there’s “nothing to be upset about,” accord- ing to those who love wearing “war bonnets” to the Super Bowl or having

“Chief Illiniwik” dance around the sports arenas of Urbana, Illinois.

And why stop there? There are plenty of other groups to include. “Hispanics?” They can be “represent- ed” by the Galveston “Greasers” and San Diego “Spics,” at least until the Wisconsin “Wetbacks” and Baltimore “Beaners” get off the ground. Asian Americans? How about the “Slopes,” “Dinks,” “Gooks,” and “Zipperheads?” Owners of the latter teams might get their logo ideas from editorial page cartoons printed in the nation’s news- papers during World War II: slant

eyes, buck teeth, big glasses, but nothing racially insulting or deroga- tory, according to the editors and artists involved at the time. Indeed, this Second World War-vintage stuff can be seen as just another barrel of laughs, at least by what current edi- tors say are their “local standards” concerning American Indians.

Let’s see. Who’s been left out? Teams like the Kansas City “Kikes,” Hanover “Honkies,” San Leandro “Shylocks,” Daytona “Dagos,” and Pittsburgh “Polacks” will fill a certain social void among white folk. Have a religious belief? Let’s all go for the gusto and gear up the Milwaukee “Mackerel Snappers” and Hollywood

“Holy Rollers.” The Fighting Irish of Notre Dame can he rechristened the “Drunken Irish” or “Papist Pigs.” Issues of gender and sexual prefer- ence can be addressed through cre- ation of teams like the St. Louis “Sluts,” Boston “Bimbos,” Detroit “Dykes,” and the Fresno “Fags.” How about the Gainesville “Gimps” and Richmond “Retards,” so the physical- ly and mentally impaired won’t be excluded from our fun and games?

Now, don’t go getting “overly sensitive” out there. None of this is demeaning or insulting, at least not

when it’s being done to Indians. Just ask the folks who are doing it, or their apologists like Andy Rooney in the national media. They’ll tell you—as in fact they have been telling you—that there’s been no harm done, regardless of what their victims think, feel, or say. The situation is exactly the same as when those with precisely the same mentality used to insist that Step ‘n’ Fetchit was okay, or Rochester on the Jack Benny Show, or Amos and Andy, Charlie Chan, the Frito Bandito, or any of the other cutesy symbols making up the lexicon of American racism. Have we communicated yet?

Let’s get just a little bit real here. The notion of “fun” embod- ied in rituals like the Tomahawk Chop must be understood for

what it is. There’s not a single non- Indian example used above which can be considered socially acceptable in even the most marginal sense. The reasons are obvious enough. So why is it different where American Indians are concerned? One can only conclude that, in contrast to the oth- er groups at issue, Indians are (false- ly) perceived as being too few, and therefore too weak, to defend them- selves effectively against racist and otherwise offensive behavior.

Fortunately, there are some glim- mers of hope. A few teams and their fans have gotten the message and have responded appropriately. Stanford University, which opted to drop the

Cleveland “Indians”

RACE AND RACISM IN THE UNITED STATES

name “Indians” from Stanford, has experienced no resulting drop-off in attendance. Meanwhile, the local newspaper in Portland, Oregon recently decided its long-standing editorial policy prohibiting use of racial epithets should include deroga- tory team names. The Redskins, for instance, are now referred to as “the Washington team,” and will continue to be described in this way until the franchise adopts an inoffensive moniker (newspaper sales in Portland have suffered no decline as a result).

Such examples are to be applauded and encouraged. They stand as figurative beacons in the night, proving beyond all doubt that it is quite possible to indulge in the pleasure of athletics without accept- ing blatant racism into the bargain.

NUREMBERG PRECEDENTS On October 16, 1946, a man

named Julius Streicher mounted the steps of a gallows. Moments later he was dead, the sentence of an interna- tional tribunal composed of repre- sentatives of the United States, France, Great Britain, and the Soviet Union having been imposed. Stre- icher’s body was then cremated, and—so horrendous were his crimes thought to have been—his ashes dumped into an unspecified German river so that “no one should ever know a particular place to go for reasons of mourn- ing his memory.”

Julius Streicher had been convicted at Nuremberg, Germany of what were termed “Crimes Against Humanity.” The lead prose- cutor in his case—Justice Robert Jackson of the United States Supreme Court—had not argued that the defendant had killed any- one, nor that he had personally committed any especially violent act. Nor was it contended that Streicher had held any particularly important position in the German government during the period in which the so-called Third Reich had

exterminated some 6,000,000 Jews, as well as several million Gypsies, Poles, Slavs, homosexuals, and other unter- menschen (sub-humans).

The sole offense for which the accused was ordered put to death was in having served as publisher/editor of a Bavarian tabloid entitled Der Sturmer during the early-to-mid 1930s, years before the Nazi geno- cide actually began. In this capacity, he penned a long series of virulently anti-Semitic editorials and “news” stories, usually accompanied by car- toons and other images graphically depicting Jews in extraordinarily derogatory fashion. This, the prose- cution asserted, had done much to “dehumanize” the targets of his dis- tortion in the mind of the German public. In turn, such dehumaniza- tion had made it possible—or at least easier—for average Germans to later indulge in the outright liquidation of Jewish “vermin.” The tribunal agreed, holding that Streicher was therefore complicit in genocide and deserving of death by hanging.

During his remarks to the Nuremberg tribunal, Justice Jackson observed that, in implementing its sentences, the participating powers were morally and legally binding themselves to adhere forever after to the same standards of conduct that

were being applied to Streicher and the other Nazi leaders. In the alternative, he said, the victorious allies would have committed “pure murder” at Nuremberg—no different in sub- stance from that carried out by those they presumed to judge—rather than establishing the “permanent bench- mark for justice” which was intended.

Yet in the United States of Robert Jackson, the indigenous American Indian population had already been reduced, in a process which is ongo- ing to this day, from perhaps 12.5 million in the year 1500 to fewer than 250,000 by the beginning of the 20th century. This was accomplished, according to official sources, “largely through the cruelty of EuroAmerican settlers,” and an informal but clear governmental policy which had made it an articulated goal to “exter- minate these red vermin,” or at least whole segments of them.

Bounties had been placed on the scalps of Indians—any Indians—in places as diverse as Georgia, Ken- tucky, Texas, the Dakotas, Oregon, and California, and had been main- tained until resident Indian popula- tions were decimated or disappeared altogether. Entire peoples such as the Cherokee had been reduced to half their size through a policy of forced removal from their homelands east of

the Mississippi River to what were then considered less preferable areas in the West.

Others, such as the Navajo, suffered the same fate while under military guard for years on end. The United States Army had also perpetrated a long series of whole- sale massacres of Indians at places like Horseshoe Bend, Bear River, Sand Creek, the Washita River, the Marias River, Camp Robinson, and Wounded Knee.

Through it all, hundreds of popular novels—each competing with the next to make Indians appear more grotesque, menac- ing, and inhuman—were sold in the tens of millions of copies in the U.S. Plainly, the Euro-American

Yuma “Indians”

Crimes Against Humanity 129

public was being conditioned to see Indians in such a way as to allow their eradication to contin- ue. And continue it did until the Manifest Destiny of the U.S.—a direct precursor to what Hitler would subsequently call Lebens- raumpolitik (the politics of living space)—was consummated.

By 1900, the national project of “clearing” Native Americans from their land and replacing them with “superior” Anglo- American settlers was complete; the indigenous population had been reduced by as much as 98 percent while approximately 97.5 percent of their original territory had “passed” to the invaders. The survivors had been concentrated, out of sight and mind of the public, on scattered “reservations,” all of them under the self-assigned “ple- nary” (full) power of the federal gov- ernment. There was, of course, no Nuremberg-style tribunal passing judgment on those who had fostered such circumstances in North America. No U.S. official or private citizen was ever imprisoned—never mind hanged— for implementing or propagandizing what had been done. Nor had the process of genocide afflicting Indians been completed. Instead, it merely changed form.

Between the 1880s and the 1980s, nearly half of all Native Amer- ican children were coercively trans- ferred from their own families, communities, and cultures to those of the conquering society. This was done through compulsory atten- dance at remote boarding schools, often hundreds of miles from their homes, where native children were kept for years on end while being systematically “deculturated” (indoc- trinated to think and act in the man- ner of Euro Americans rather than as Indians). It was also accomplished through a pervasive foster home and adoption program—including “blind” adoptions, where children would be permanently denied information as to who they were/are and where

they’d come from—placing native youths in non-Indian homes.

The express purpose of all this was to facilitate a U.S. governmental policy to bring about the “assimila- tion” (dissolution) of indigenous societies. In other words, Indian cul- tures as such were to be caused to disappear. Such policy objectives are directly contrary to the United Nations 1948 Convention on Punishment and Prevention of the Crime of Genocide, an element of international law arising from the Nuremberg proceedings. The forced “transfer of the children” of a targeted “racial, ethnical, or religious group” is explicitly prohibited as a genocidal activity under the Convention’s sec- ond article.

Article II of the Genocide Con- vention also expressly prohibits invol- untary sterilization as a means of “preventing births among” a targeted population. Yet, in 1975, it was con- ceded by the U.S. government that its Indian Health Service (IHS), then a subpart of the Bureau of Indian Affairs (BIA), was even then conducting a secret program of involuntary steril- ization that had affected approximate- ly 40 percent of all Indian women. The program was allegedly discontinued,

and the IHS was transferred to the Public Health Service, but no one was punished. In 1990, it came out that the IHS was inoculating Inuit children in Alaska with Hepatitis-B vaccine. The vaccine had already been banned by the World Health Organization as having a demon- strated correlation with the HIV- Syndrome which is itself correlated to AIDS. As this is written, a “field test” of Hepatitis-A vaccine, also HIV-correlated, is being conducted on Indian reservations in the northern plains region.

The Genocide Convention makes it a “crime against humani- ty” to create conditions leading to the destruction of an identifiable human group, as such. Yet the BIA

has utilized the government’s plenary prerogatives to negotiate mineral leases “on behalf of” Indian peoples paying a fraction of standard royalty rates. The result has been “super profits” for a number of preferred U.S. corporations. Meanwhile, Indians, whose reservations ironically turned out to be in some of the most mineral-rich areas of North America, which makes us, the nominally wealthiest segment of the continent’s population, live in dire poverty

By the government’s own data in the mid-1980s, Indians received the lowest annual and lifetime per capita incomes of any aggregate population group in the United States. Con- comitantly, we suffer the highest rate of infant mortality, death by exposure and malnutrition, disease, and the like. Under such circumstances, alcoholism and other escapist forms of substance abuse are endemic in the Indian community, a situation which leads both to a general physical debil- itation of the population and a cata- strophic accident rate. Teen suicide among Indians is several times the national average.

The average life expectancy of a reservation-based Native American man is barely 45 years; women can expect to live less than three years longer.

Westminster “Warriors”

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130 Crimes Against Humanity

Such itemizations could be con- tinued at great length, including mat- ters like the radioactive contamination of large portions of contemporary Indian Country, the forced relocation of traditional Navajos, and so on. But the point should be made: genocide, as defined in international law, is a continuing fact of day-to-day life (and death) for North America’s native peoples. Yet there has been— and is—only the barest flicker of public concern about, or even con- sciousness of, this reality. Absent any serious expression of public outrage, no one is punished and the process continues.

A salient reason for public acquiescence before the ongoing holocaust in Native North America has been a continuation of the popu- lar legacy, often through more effec- tive media. Since 1925, Hollywood has released more than 2,000 films, many of them rerun frequently on television, portraying Indians as strange, perverted, ridicu- lous, and often dangerous things of the past. Moreover, we are habitually presented to mass audiences one-dimen- sionally, devoid of rec- ognizable human motivations and emotions; Indians thus serve as props, little more. We have thus been thor- oughly and systematically dehumanized.

Nor is this the extent of it. Everywhere, we are used as logos, as mascots, as jokes: “Big Chief” writing tablets, “Red Man” chewing tobacco, “Winnebago” campers, “Navajo” and “Cherokee” and “Pontiac” and “Cadillac” pick- ups and automobiles. There are the Cleveland “Indians,” the Kansas City “Chiefs,” the Atlanta “Braves” and the Washington “Redskins” pro- fessional sports teams—not to mention those in thou- sands of colleges, high

schools, and elementary schools across the country—each with their own degrading caricatures and paro- dies of Indians and/or things Indian. Pop fiction continues in the same vein, including an unending stream of New Age manuals purporting to expose the inner works of indige- nous spirituality in everything from pseudo-philosophical to do-it-your- self styles. Blond yuppies from Beverly Hills amble about the coun- try claiming to be reincarnated 17th century Cheyenne Ushamans ready to perform previously secret cere- monies.

In effect, a concerted, sustained, and in some ways accelerating effort has gone into making Indians unre- al. It is thus of obvious importance that the American public begin to think about the implications of such

things the next time they witness a gaggle of face-painted and warbon- neted buffoons doing the “Tomahawk Chop” at a baseball or football game. It is necessary that they think about the implications of the grade-school teacher adorning their child in turkey feathers to com- memorate Thanksgiving. Think about the significance of John Wayne or Charlton Heston killing a dozen “savages” with a single bullet the next time a western comes on TV. Think about why Land-o-Lakes finds it appropriate to market its but- ter with the stereotyped image of an “Indian princess” on the wrapper. Think about what it means when non-Indian academics profess —as they often do—to “know more about Indians than Indians do them- selves.” Think about the significance

of charlatans like Carlos Castaneda and Jamake Highwater and Mary Summer Rain and Lynn Andrews churning out “Indian” best- sellers, one after the other, while Indians typically can’t get into print.

Think about the real situ- ation of American Indians. Think about Julius Streicher. Remember Justice Jackson’s admonition. Understand that the treatment of Indians in American popular culture is not “cute” or “amusing” or just “good, clean fun.”

Know that it causes real pain and real suffering to real people. Know that it threatens our very survival. And know that this is just as much a crime against humanity as anything the Nazis ever did. It is likely that the indigenous people of the United States will never demand that those guilty of such criminal activity be pun- ished for their deeds. But the least we have the right to expect—indeed, to demand— is that such practices finally be brought to a halt. �

Lamar High School “Home of the Savages”

Crimes Against Humanity 131

RACE AND RACISM IN THE UNITED STATES

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