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X. DISCUSSION OF COMPROMISE
To the relatively uninformed observer of the debate, a compromise solution might seem to be reasonable area for discussion. Very little has been submitted to the Dialogue regarding the potential conditions for compromise, i. e. , the Chief could remain under certain conditions. In seeking input for this report, an attempt was made to find persons with authority to spell out terms for such a compromise if in fact some discussion of compromise could be made part of this report.
In selecting speakers to appear at the Intake Session of April 14, 2000, representatives from pro and anti-Chief groups were consulted. While discussing the selection and priority of anti-Chief proponents with Michael Haney of the American Indian Arbitration Institute, the question was asked if there was some middle ground in this debate. He indicated that one probably could be fashioned. He was informed that he would be questioned about a possible compromise during his speaking portion of the public hearing.
At the morning Intake session, Mr. Haney did not address a possible compromise in his prepared remarks. At the conclusion of his presentation there was this colloquy:
MODERATOR GARIPPO: Mr. Haney, first I want to thank you and Miss Ostrovsky and Mr. Wakeland for assisting me in identifying the groups here. When you were in my office the other day, you indicated to me that there is some middle ground here. And I asked you if you would present that, present your proposal today.
Now, you didn't do it during your address, but I am going to give you extra time now to address the issue of where do you think a middle ground might be?
MR. HANEY: Sir, I accept the sentiments of the organization called the Red Roots, the Native organization led by Debbie Reese that talked about establishing a Native American studies department. (1) I firmly support the establishment and endowment of a Native American studies chair. I also would like to encourage a scholarship fund be implemented to perhaps maybe fund, through the merchandising of the images that the University finds so successful marketing our image. We also, we have, we have children that would love to come to this University. We would identify those. I chair my education committee back home. I would love to send my gifted and talented people here.
You develop, we would offer our resources, offer the consultation of our educational officers to help develop a comprehensive education improvement program. We also would encourage the development of course work and the aggressive improvement of Native students. We would join with that if there was a dialogue we can talk, because we have never sat down and talked before, sir. We are standing ready to put our minds and our resources together to come to a conclusion that everyone wants here.
MODERATOR GARIPPO: As I understand you and Miss Reese, then the Chief could stay, that the - if you got these other things that you asked for, the Chief could stay and it would be then through the educational process that over time you would feel that the Chief would die as a result of greater educational opportunities on the campus, is that correct?
MR. HANEY: Yes, sir. We realize it's been 500 years. We realize that the University is a slow learner. But yes, we think they will come to that conclusion.
(Tr. Intake Session, pp. 48-50)
Immediately after the above colloquy, a number of anti-Chief people in the audience approached Mr. Haney in the rear of the hall. At the noon demonstration outside Foellinger Auditorium, Mr. Haney indicated to the crowd that had gathered that there could be no compromise. Later, a number of anti-Chief speakers in the afternoon session made the point that there could be no compromise. In follow-up telephone conversations with Mr. Haney, there was no success in identifying any person or group who could be agreed upon to be a representative spokesperson to articulate the Indian viewpoint with respect to compromise.
The above is not to attribute a lack of proposals for compromise solely on the anti-Chief forces. Any proposal of compromise likely would include a request for an expansion of American Indian studies. The University, rightly or wrongly, has been reluctant to commit large sums of money to establish those expensive programs requiring tenured professorships without assurance that there will be a sufficient demand for those course studies.
Is there no possibility for discussion of a compromise?Before answering that question, we must consider the remarks of Prof. John A. Lynn of the Department of History. Most of his submission follows:
Is Illiniwek Dead?
Is Illiniwek dead?If so, those who exalt at his demise will cheer as fiercely as crowds once welcomed his breaking from the band at Memorial Stadium. But whose victory would it be?
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Use of the tribal name
It is claimed that the very use of a Native American tribal name is an abuse. But if the use of tribal names is objectionable, then much of the map of the United States will have to be scrapped. No more Kaskaskia, Oswego, Peoria, Sauk Village or, for that matter, Illinois itself. On my map of French North America, across the territory now included in our state runs the legend "grande nation des Illinois," great nation of the Illini. This University embraces as its symbol the very tribal confederation after which the state is named.
Is the dance sacrilegious?
It is charged that the dance of Illiniwek burlesques Native American religion and thus makes Illiniwek forever demeaning. This notion derives from the idea that to Native American societies dancing is inherently and always religious. But is that in fact true today?If one pays to see Native Americans dance at the Wisconsin Dells and other sites, is this worship or performance?The Native American gatherings, called pow-wows by their Native American organizers, held across this country include elaborate dance competitions in which Native Americans and Anglos who dress as Native Americans dance side by side. Prizes are awarded, not for religious devotion but for beauty of attire and skill at the dance. Truth to tell, dancing can be performance, competition, and, at times but not always, a religious act - and, yes, it is social as well. It would be wrong to call the very act of native dancing inherently demeaning if performed by a white, even in a venue of performance. Certainly the evidence from Native American gatherings does not justify the claim of sacrilege. Neither is Illiniwek's dance a tradition of more recent origin than Indian dances done today. One of the Native American dances with greatest meaning is the gourd dance, whose dancers must be veterans of the U. S. armed forces. This is a dance originated in the 1940s, I believe, much later than the first dance of Illiniwek.
Is the performance racist?
Some condemn Illiniwek as racist. Does the image of Illiniwek really promote a negative or disparaging view of Native Americans and boast of the superiority of one race over another?Certainly not in an overt way, but it comes down to reverence and honor, and some Native Americans feel Illiniwek is exploitation. And this is a point that must be given thoughtful consideration.
The U of I's theft of power and control
The sins of Illiniwek have more to do with power than with anything else. Dancing at a pow-wow by Anglos is acceptable because it is a Native American assembly under Native American control, and as such, participation by Anglos is an act of deference not an abuse. But the students and alumni of our University appropriated the symbol of Chief Illiniwek without asking; they stole it. Illiniwek ought to have also represented the people of Illiniwek, not simply the students of the University. Although some attempt was made to achieve respectful authenticity, the effort fell short and should have been greater. The Native American community should have been honored, heard, and involved from the start.
Loss of Chief is lost opportunity
Against those who insist that Illiniwek must go, it could be argued that this symbol could be turned into a valuable opportunity for the very people who oppose his presence. The first necessity would be to establish Native American guidance and sponsorship of Illiniwek. I believe that the Florida State University "Seminoles" provide an example of such cooperation and counsel. Such a step could make Illiniwek a far better representative of the very memory he is supposed to preserve. Under such sponsorship the regalia and ritual of Illiniwek, including his dance, could be refashioned to correspond more authentically and respectfully with tradition. Most importantly, as befits a great institution of learning, the symbol of the University could be transformed into an educational asset, to both the University and to the Native American community. Freshman orientation, for example, could include teaching entering students about Native American history and values through the intermediary of Illiniwek, their new symbol. And in recognition of, and gratitude for, Native American involvement with the institution of Illiniwek, the University could promote a Native American presence on campus by awarding Illiniwek scholarships to Native Americans, perhaps with one of the scholars portraying Illiniwek. Such steps might turn the transformation and preservation of Illiniwek into a greater victory than would be his elimination.
Compromise may be too late
But it is probably too late. Native American involvement, revision of Illiniwek's ritual, student body education, and scholarships are all possible, but Native American advocates at the forefront seem unwilling to accept any other option but eradication. Of course, all can agree on one point if nothing else; this should be a question of what is right, not of what is expedient. But how is the "right" best achieved, and who gains if Illiniwek vanishes like the tribes of Illinois?
What could be achieved
As an alumni, a faculty member, someone who has had a love affair with the University of Illinois since the age of fourteen, and one who has thrilled at Illiniwek for decades, I would wish that awarding this symbol greater reverence and transforming it into something of value to both Native Americans and the University could be regarded as acceptable by all those concerned. The Illiniwek that has been may well be dead or dying; however, the Illiniwek that could be promises to be healthy and long-lived, able to strengthen the unity and enrich the memories of generations of students to come.
The following submission presents an analysis that amplifies Prof. Lynn's above statements concerning the difficulty of compromise and the nature of the controversy:
To what extent has the controversy at the U of I become a struggle between competing personalities and egos?One side is determined to rid the University of any remnant of its historical relationship to Indian symbolism regardless of its respectful intent; and the other side is determined to hold on to a tradition and heritage regardless of the consequences. Has "winning" become important just to satisfy personal ambition?
REFERENCE MATERIALS
Barrett, S. M. Sociology of the American Indians, Barton Publishing Co. , 1946
Edwards and Huddleston. The Chief (Video), The Chief Illiniwek Educational Foundation, 2000
Fay, Jim. The Roots of the Chief Illiniwek Tradition at the University of Illinois,
Highwater, Jamake. Ritual of the Wind: North American Ceremonies, Music and Dances, Viking Press/Studio Books, Van der Marck Editions,1985,
Hinderaker, Eric. Constructing Colonialism in the Ohio Valley 1673-1800, Cambridge University Press
Hoxie, Frederick E. (Editor) Encyclopedia of North American Indians, Houghton Mifflin Company, 1996
King and Springwood. Choreographing Colonialism: Athletic Mascots, Cultural Studies: A Research Volume, 2000
Laubin, Reginald and Gladys. Indian Dances of North America: Their Importance to Indian Life, University of Oklahoma Press, Norman, 1976
Moses, L. G. Wild West Shows and the Images of American Indians, University of New Mexico Press, 1992
Rosenstein, Jay. In Whose Honor (Video), New Day Films, 1997
Spindel, Carol. We Honor Your Memory: Chief Illiniwek of the Halftime Illini, Crab Orchard Review, Dept. of English of Southern Illinois University at Carbondale, 1997
Spindel, Carol. Dancing at Halftime, New York University Press, 2000
Stremlau, Rosemarie. "The Men": The White Illini Tribe at the University of Illinois, Urbana-Champaign, an undergraduate thesis,1999
Washburn, Wilcomb. The American Indian and the U. S. , Random House, 1973
Young, Linda. Hail to the Orange and Blue (excerpt), 1990,
Both Sides Give Views on the Chief, News-Gazette, October 26, 1989
A Challenge to the Chief, Illio, 1975
The Chief Illiniwek Homepage,
Excerpt from Hail to the Orange and Blue
The Second Illiniwek (the Webber Borchers Narrative)
Sioux Indian Chief Flies to C-M to Present Uniform to Illiniwek
Carrie Johnson's Speech to the UC Senate - March 1998
Distorted Debate - Senate Bends Over for Radicals
"Indian Wars," Microsoft¨ Encarta Online Encyclopedia, http://www.encarta.msn.com/
Massacre at Wounded Knee, http://www.ibiscom.com/knee.htm
Remembering Wounded Knee, http://www.dickshovel.com/
Additionally, the internet was the source of extensive research into topics relevant to the inquiry. Although many of the significant web sites are indicated above, a more complete list of those sources would be prohibitive and of little value.
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