The Power of a Name: Native American Tribal Self-Designations vs. Given Labels
The names we use to identify nations and peoples are far more than mere linguistic labels; they are vessels of history, identity, and power. For centuries, Native American tribes have navigated a complex landscape where their profound, self-designated names—rooted in their languages, lands, and worldviews—have been overshadowed, and often supplanted, by names imposed by outsiders. This dichotomy between original self-designations (endonyms) and externally given names (exonyms) is not a matter of semantics but a critical lens through which to understand cultural resilience, historical injustice, and the ongoing struggle for self-determination.
At its core, a tribal self-designation is an act of identity. These names, often translated simply as "The People," "Real People," or "Human Beings," reflect a deep connection to their ancestral lands, their language, and their understanding of their place in the universe. They are affirmations of existence, sovereignty, and distinct cultural heritage. In contrast, many of the commonly recognized names for Native American tribes are exonyms, originating from rival tribes, European explorers, or colonizers, often carrying connotations of misunderstanding, description from an outsider’s limited perspective, or even outright derogation.
The Enduring Strength of Self-Designations: "The People" and Beyond
Across the vast and diverse tapestry of Native American nations, a striking commonality in self-designations emerges: many tribes refer to themselves as "The People" or a variation thereof. This seemingly simple phrase encapsulates a profound truth: within their own cosmology, language, and cultural framework, they are the people, the original inhabitants, the human beings as they understand humanity.
Consider the Diné, the self-designation of what is more commonly known as the Navajo Nation. "Diné" translates directly to "The People" or "Children of the Holy People." This name reflects their creation stories, their intricate clan system, and their deep spiritual connection to their ancestral lands in the American Southwest. It is a name that signifies their collective identity, their resilience, and their distinct worldview.
Similarly, the Anishinaabe refers to a confederation of closely related Indigenous peoples, including the Ojibwe, Odawa, and Potawatomi, primarily in the Great Lakes region. The name "Anishinaabe" translates to "Original People" or "Good People," signifying their understanding of themselves as the first inhabitants of the land, living in accordance with the Creator’s original instructions. It embodies their traditional values, their spiritual beliefs, and their historical narrative.
The Haudenosaunee, often referred to as the Iroquois Confederacy, proudly call themselves "People of the Longhouse." This name is not merely descriptive of their traditional dwelling, the longhouse, but is deeply symbolic of their political structure, their communal way of life, and their enduring confederacy of six nations (Mohawk, Oneida, Onondaga, Cayuga, Seneca, and Tuscarora). The longhouse represents their shared governance, their extended family ties, and their collective strength.
These self-designations are not just words; they are living histories, encapsulating the very essence of a people’s identity, worldview, and relationship to their land and each other. As scholar Robert Warrior (Osage) eloquently states, "Naming is not an innocent act; it is laden with power, history, and meaning." The act of using a self-designation is an affirmation of that inherent power.
The Problematic Legacy of Given Names: Misunderstanding, Derogation, and Erasure
In stark contrast to the rich internal meaning of self-designations, many externally given names carry a problematic legacy. These exonyms often arose from a place of ignorance, fear, or a desire to simplify and categorize complex societies.
One of the most glaring examples is the term "Sioux." This widely recognized name for a large group of nations including the Lakota, Dakota, and Nakota, derives from the Ojibwe word "Nadouessioux," meaning "little snakes" or "enemies." It was a derogatory term adopted by French traders and subsequently became the common name in English. The Lakota, Dakota, and Nakota peoples, whose self-designations mean "Allies" or "Friends" (referring to their internal alliances), were thus labeled by their adversaries. This is a profound injustice: a group renowned for their martial prowess, spiritual depth, and complex social structures was reduced to an enemy epithet. Today, many prefer to be identified by their specific nation, such as Lakota, Dakota, or Nakota, or collectively as the Oceti Sakowin (Seven Council Fires).
Another pervasive example is "Apache." While its exact origin is debated, it is widely believed to stem from the Zuni word "apachu," meaning "enemy," or potentially from the Yavapai word "e-patch," meaning "people." Regardless of the precise etymology, the name was clearly given by others, likely rival tribes or early Spanish explorers, and adopted into broader usage. The various Apache bands, such as the Chiricahua, Mescalero, and Jicarilla, each have their own self-designations, which often reflect their unique dialect and geographic location, such as Ndé or Nnee (meaning "The People" in various dialects).
The term "Eskimo" is another well-known exonym with a contentious history. While commonly used for Indigenous peoples of the Arctic, it is believed to derive from an Algonquin word meaning "eaters of raw meat"—a descriptive, yet ultimately dismissive, term given by outsiders. The preferred self-designations are Inuit in Canada and Greenland, and Yup’ik in Alaska and Siberia, both of which translate simply to "The People" or "Real People." The reclamation of these names is a powerful statement against the reductionist and often exoticizing gaze of the colonizer.
Even seemingly innocuous descriptive names can be problematic. The Blackfeet Nation, for instance, are known in their own language as the Siksikaitsitapi, or Siksika (plural Siksikai) which means "Blackfeet" or "Black-footed People." While the English translation is accurate, the use of the original Siksika (or the broader confederacy name) acknowledges their linguistic and cultural distinctiveness rather than relying on an anglicized, generalized term.
Case Studies in Reclamation: Beyond the Label
The journey from externally imposed labels to self-affirmed identities is a profound act of reclamation, interwoven with language revitalization, cultural resurgence, and the assertion of sovereignty.
Navajo vs. Diné: The shift from "Navajo" to "Diné" is a testament to cultural pride. While "Navajo" itself isn’t inherently derogatory (its origin is uncertain, possibly Tewa for "large cultivated fields" or a Spanish adaptation), "Diné" carries the weight of a people’s entire history and spiritual identity. The Navajo Nation officially uses "Diné" in many contexts, especially culturally and internally, underscoring the importance of internal identity over external designation.
Ojibwe/Chippewa vs. Anishinaabe: For the Anishinaabe people, the terms "Ojibwe" and "Chippewa" (an anglicized variation of Ojibwe) are exonyms potentially derived from a word meaning "puckered moccasins" or "those who roast until puckered," referring to a method of torture. While these terms are still widely used, particularly in the United States, many prefer "Anishinaabe" to emphasize their broader cultural and linguistic connection, and to assert their identity on their own terms.
Iroquois vs. Haudenosaunee: The term "Iroquois" is particularly contentious. It is believed to be derived from an Algonquian word "Irinakhoiw," meaning "real adders" or "snake people"—a derogatory term given by their enemies. For the constituent nations of the confederacy, the collective self-designation "Haudenosaunee" ("People of the Longhouse") is preferred, as it accurately reflects their political and social structure, and respectfully acknowledges their history of unity and governance.
The act of reclaiming and promoting self-designations is a form of decolonization. It challenges the historical narratives imposed by colonizers and re-centers Indigenous voices and perspectives. It’s about asserting the right to name oneself, which is fundamental to self-determination and cultural preservation.
Why It Matters: Identity, Respect, and Decolonization
The distinction between self-designations and given names transcends mere linguistic preference; it is deeply rooted in issues of identity, respect, and the ongoing process of decolonization.
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Identity and Self-Determination: A name is foundational to identity. When a people are called by a name not their own, especially one with a problematic origin, it can be a subtle form of erasure, diminishing their self-perception and perpetuating stereotypes. Using self-designations empowers Indigenous communities to define themselves, rather than being defined by others. As the National Congress of American Indians (NCAI) often emphasizes, "The act of naming is an exercise of self-determination."
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Historical Accuracy and Education: Correcting these naming conventions is vital for historical accuracy. It helps to dismantle misconceptions and educate the broader public about the true origins and cultures of Native American peoples. It moves beyond a simplistic, often romanticized or demonized, view towards a nuanced understanding of rich, complex societies.
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Cultural Preservation and Language Revitalization: Names are inextricably linked to language. Promoting self-designations encourages the use and revitalization of Indigenous languages, which are repositories of unique worldviews, knowledge systems, and cultural practices. Many Indigenous languages are endangered, and every effort to use and teach them is a step towards cultural survival.
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Respect and Allyship: For non-Indigenous people, using a tribe’s self-designation is a crucial act of respect and allyship. It acknowledges the sovereignty and dignity of Indigenous nations and signals a willingness to engage with them on their own terms. It moves beyond passive acceptance of historical inaccuracies to active participation in righting past wrongs.
The Path Forward: A Collective Responsibility
The movement to prioritize and use Native American tribal self-designations is gaining momentum. Tribal governments are increasingly asserting their preferred names, educational institutions are updating their curricula, and media organizations are becoming more attuned to respectful terminology.
However, the responsibility extends to every individual. It requires a conscious effort to learn, to listen, and to adapt. It means moving beyond the familiar and embracing the authentic. It means recognizing that a name is not just a label, but a story, a history, and a declaration of who a people truly are.
By embracing and using Native American tribal self-designations, we participate in a crucial act of recognition—an acknowledgment of the inherent dignity, sovereignty, and enduring spirit of Indigenous peoples. It is a small but powerful step towards reconciliation, fostering a more accurate and respectful understanding of America’s original inhabitants and their rightful place in the world. The power of a name, in this context, is the power to reclaim a narrative, assert an identity, and honor a heritage that has too long been obscured.
