The Unsettling Echoes: A History of Native American Cultural Appropriation
The vibrant tapestry of Native American cultures, rich with millennia of tradition, spirituality, and artistic expression, has long been a source of fascination. Yet, this fascination has frequently curdled into something more insidious: cultural appropriation. Far from a harmless homage, the historical and ongoing practice of non-Natives taking elements of Indigenous cultures – from sacred symbols to ceremonial practices, fashion, and even identity – has inflicted profound harm, perpetuating stereotypes, erasing authentic narratives, and undermining the very communities from which these elements are pilfered. To understand the depth of this issue, one must trace its roots through centuries of colonial encounter, assimilationist policies, and the relentless commodification of Indigenous identity.
At its core, cultural appropriation, especially in the context of Native Americans, is about a power imbalance. It occurs when a dominant culture adopts elements of a marginalized culture without understanding, respect, or permission, often stripping them of their original meaning and profiting from them, while the original creators continue to face systemic discrimination and oppression. As Adrienne Keene, a Cherokee scholar and founder of the "Native Appropriations" blog, succinctly puts it, "When we talk about cultural appropriation, it’s not just about fashion or a costume. It’s about the erasure of our identities, the commodification of our sacred items, and the perpetuation of harmful stereotypes that prevent us from being seen as fully human."
The history of Native American cultural appropriation is as old as the colonial encounter itself. Early European explorers and settlers, confronted with diverse and complex Indigenous societies, often responded with a mixture of fear, admiration, and a desire to dominate. This dual perspective laid the groundwork for appropriation. On one hand, Native peoples were demonized as "savages" to justify land theft and violence; on the other, they were romanticized as "noble savages," embodying a lost purity or a connection to nature that colonial society felt it lacked. This romanticization, however, was rarely accompanied by genuine respect or a desire for true understanding. Instead, it became a convenient frame through which Indigenous cultures could be selectively admired and imitated, even as their actual practitioners were being systematically dispossessed and decimated.
One of the earliest forms of appropriation emerged from the very narratives of "discovery." From the initial encounters, European chroniclers began to shape the image of Native Americans, often blending fact with fantasy. These early, often distorted, representations laid the groundwork for future appropriations, establishing archetypes like the "Indian Princess" or the stoic "Warrior Chief" that would later proliferate in literature, art, and popular culture. These figures, while seemingly positive, served to flatten the immense diversity of Indigenous nations into easily digestible, often inaccurate, tropes.
As the United States expanded westward through the 19th century, the era of Manifest Destiny brought with it a renewed zeal for both the destruction and the selective adoption of Native American culture. The Wild West shows, epitomized by Buffalo Bill Cody’s immensely popular spectacles, presented a fabricated version of frontier life. These shows, featuring real Native performers (often under duress or economic necessity), depicted sensationalized battles between "cowboys and Indians," cementing the image of the "savage" while simultaneously commodifying Native American traditions for entertainment. Audiences consumed a distorted reality, believing they were witnessing authentic Native culture, when in fact they were seeing a performance crafted by non-Natives for non-Native consumption.
The late 19th and early 20th centuries saw the forced assimilation policies reach their peak with the establishment of Native American boarding schools. The infamous motto, "Kill the Indian, Save the Man," encapsulated the brutal aim to strip Indigenous children of their language, religion, and cultural practices. Paradoxically, even as Native cultures were being violently suppressed, elements of them continued to be admired and appropriated by the dominant society. Non-Native artists began creating "Indian-inspired" art and crafts, often without any real connection to Indigenous communities, profiting from designs and motifs that were being systematically erased from their original context. The "dreamcatcher," for instance, originating from the Ojibwe people, has become a ubiquitous, mass-produced item sold globally, its sacred meaning largely unknown or ignored by most consumers and manufacturers.
The mid-20th century witnessed the explosion of Native American imagery in Hollywood and the broader pop culture landscape. Western films, while portraying Native characters, almost invariably did so through a white lens, often casting non-Native actors in "redface." These portrayals cemented stereotypes: the silent, stoic warrior; the wise, mystical elder; the scantily clad "Indian maiden." These caricatures, repeated endlessly, became the default understanding of Native Americans for generations, overshadowing the actual complexity and modernity of Indigenous peoples.
Perhaps one of the most enduring and controversial forms of appropriation from this era, continuing fiercely into the 21st century, is the use of Native American mascots by sports teams. For decades, teams like the Washington Redskins (now Commanders), Cleveland Indians (now Guardians), and countless high schools have utilized names, logos, and imagery that are deeply offensive and demeaning to Native Americans. Despite decades of protest and advocacy from Indigenous communities and their allies, many institutions stubbornly cling to these mascots, often defending them as "honoring" Native people. However, as the National Congress of American Indians (NCAI) has consistently articulated, these mascots "perpetuate harmful stereotypes, caricatures, and misrepresentations of Native Americans, contributing to a hostile environment for Native people, and undermining their self-esteem and cultural identity."
The "hippie" movement of the 1960s and 70s, while often expressing solidarity with Indigenous rights, also inadvertently contributed to appropriation. A desire for "authenticity" and a connection to nature led many to adopt what they perceived as "Native American spirituality." This often manifested in superficial ways, such as wearing "Native-style" clothing, using smudging rituals without understanding their sacred context, or even engaging with "plastic shamans" – non-Native individuals who claim to possess Indigenous spiritual knowledge and offer workshops or ceremonies for a fee. These practices trivialize profound spiritual traditions, strip them of their cultural roots, and often exploit individuals seeking genuine connection.
In the late 20th and 21st centuries, cultural appropriation has only intensified with the rise of globalized markets and social media. The fashion industry, notorious for its rapid consumption of trends, has repeatedly drawn criticism for using Native American designs and symbols without attribution or consent. The most prominent example is the 2012 controversy between the Navajo Nation and Urban Outfitters, where the retailer sold products under names like "Navajo Hipster Panties" and "Navajo Flask," infringing on the Navajo Nation’s trademark and profiting from their cultural heritage. Similar instances abound, from mass-produced "Navajo print" items to festival-goers donning feather headdresses, a sacred item of spiritual and earned significance for many Plains tribes, reducing it to a mere fashion accessory.
The internet has also become a fertile ground for appropriation, allowing "authentic" Native crafts to be mass-produced and sold by non-Natives, often at lower prices, undercutting genuine Indigenous artists. Furthermore, social media platforms amplify trends, quickly disseminating images of appropriated items, further normalizing their misuse.
The impact of this long history of appropriation is multifaceted and deeply damaging. Firstly, it contributes to the invisibility and erasure of contemporary Native American people. When the dominant culture constantly defines Native identity through stereotypical, often fabricated, images, it becomes difficult for the public to recognize the diverse, modern, and thriving Indigenous communities that exist today. Secondly, it perpetuates harmful stereotypes that fuel discrimination and prejudice. The "noble savage" trope, for example, while seemingly positive, still denies Indigenous people their full humanity and agency.
Thirdly, it causes economic harm. By commodifying and mass-producing Indigenous designs and items, non-Native companies and individuals profit, while Indigenous artists and craftspeople, who are the rightful custodians of these traditions, struggle to compete and earn a living from their culturally significant work. Fourthly, and perhaps most profoundly, it inflicts spiritual and emotional wounds. Sacred items and practices, imbued with generations of meaning, are trivialized and disrespected when used out of context or for commercial gain. This disregard for the sacred is a direct assault on the cultural integrity and well-being of Native communities.
Addressing the legacy of Native American cultural appropriation requires more than simply avoiding certain items or practices; it demands a fundamental shift in perspective. It calls for genuine engagement, education, and respect for Indigenous sovereignty and intellectual property. It means listening to Native voices, supporting Native artists and businesses, and actively working to dismantle the stereotypes that appropriation perpetuates. Only by confronting this unsettling echo of colonialism can we begin to foster a society where Indigenous cultures are truly honored, understood, and allowed to thrive on their own terms, free from the shadow of exploitation. The history of appropriation serves as a stark reminder that true appreciation can only begin with respect, consent, and a deep understanding of the source.
