I agree with you on that, GSPODS.
When I saw that she had been the producer of a "Native American" radio show called "Seeing Red" the hypocrisy became very apparent.
Some accused me of not knowing my history, but nobody really knows the history of the word for a fact.
Tina Holder, one of the plaintiffs from the second lawsuit had her graphically descriptive version. Tina Holder's version of the history is:
Tina Holder wrote:
Back not so long ago, when there was a bounty on the heads of the Indian people... the trappers would bring in Indian scalps along with the other skins that they had managed to trap or shoot," says Holder, whose arguments were included in a recent court filing in support of Harjo's claim. "Trappers and hunters began using the term ‘redskin’ ...they would tell the owner that they had bearskin, deerskins...and ‘redskins.’ The term came from the bloody mess that one saw when looking at the scalp ...thus the term ‘red’...skin... So, you see when we see or hear that term...we don't see a football team... we don't see a game being played...we don't see any ‘honor’...we see the bloody pieces of scalps that were hacked off of our men, women and even our children... we hear the screams as our people were killed...and ‘skinned’ just like animals. So, yes, ...you can safely say that the term is considered extremely offensive.
But Ives Goddard, the curator and senior linguist in the Department of Anthropology, National Museum of Natural History, Smithsonian Institution says it's origins were far tamer.
Ives Goddard wrote:
The quotation "I am a Red-Skin" in the title is from a speech made by the Santee chief French Crow in a formal council with President James Madison in the President's House in Washington on August 22, 1812, as interpreted by John A. Cameron and officially recorded. French Crow's speech and one given just before it on the same occasion by the Osage chief No Ears contain the first known public uses of redskin in English. The same expression was used by the Potawatomi chiefs Topinabee and Metea at a treaty conference in Chicago in August, 1821, as interpreted by Whitmore Knaggs and recorded by Henry Rowe Schoolcraft.
Now if I'm going to pick whom I believe, I'm going to follow the guy who has the specifics. I'm going to listen to the guy who has dedicated his life to studying linguistic anthropolgy versus the woman with a vested self-interest.[/i]