Insulting Stereotype Or Harmless Holiday Feast By Seema Meht

Insulting Stereotype Or Harmless Holiday Feastbyseema Mehtanov 25

Insulting stereotype, or harmless holiday feast? BY SEEMA MEHTA NOV. 25, 2008 MEHTA IS A TIMES STAFF WRITER For decades, Claremont kindergartners have celebrated Thanksgiving by dressing up as pilgrims and Native Americans and sharing a feast. But on Tuesday, when the youngsters meet for their turkey and songs, they won’t be wearing their hand-made bonnets, headdresses and fringed vests. Parents in this quiet university town are sharply divided over what these construction-paper symbols represent: A simple child’s depiction of the traditional (if not wholly accurate) tale of two factions setting aside their differences to give thanks over a shared meal?

Or a cartoonish stereotype that would never be allowed of other racial, ethnic or religious groups? “It’s demeaning,” Michelle Raheja, the mother of a kindergartner at Condit Elementary School, wrote to her daughter’s teacher. “I’m sure you can appreciate the inappropriateness of asking children to dress up like slaves (and kind slave masters), or Jews (and friendly Nazis), or members of any other racial minority group who has struggled in our nation’s history.” Raheja, whose mother is a Seneca, wrote the letter upon hearing of a four-decade district tradition, where kindergartners at Condit and Mountain View elementary schools take annual turns dressing up and visiting the other school for a Thanksgiving feast.

This year, the Mountain View children would have dressed as Native Americans and walked to Condit, whose students would have dressed as Pilgrims. Raheja, an English professor at UC Riverside who specializes in Native American literature, said she met with teachers and administrators in hopes that the district could hold a public forum to discuss alternatives that celebrate thankfulness without “dehumanizing” her daughter’s ancestry. “There is nothing to be served by dressing up as a racist stereotype,” she said. Last week, rumors began to circulate on both campuses that the district was planning to cancel the event, and infuriated parents argued over the matter at a heated school board meeting Thursday.

District Supt. David Cash announced at the end of the meeting that the two schools had tentatively decided to hold the event without the costumes, and sent a memo to parents Friday confirming the decision. Cash and the principals of Condit and Mountain View did not respond to interview requests. But many parents, who are convinced the decision was made before the board meeting, accused administrators of bowing to political correctness. Kathleen Lucas, a Condit parent who is of Choctaw heritage, said her son -- now a first-grader -- still wears the vest and feathered headband he made last year to celebrate the holiday. “My son was so proud,” she said. “In his eyes, he thinks that’s what it looks like to be Indian.”

Among the costume supporters, there is a vein of suspicion that casts Raheja and others opposed to the costumes as agenda-driven elitists. Of the handful of others who spoke with Raheja against the costumes at the board meeting, one teaches at the University of Redlands, one is an instructor at Riverside Community College, and one is a former Pitzer College professor. Raheja is “using those children as a political platform for herself and her ideas,” Constance Garabedian said as her 5-year-old Mountain View kindergartner happily practiced a song about Native Americans in the background. “I’m not a professor and I’m not a historian, but I can put the dots together.” The debate is far from over.

Some parents plan to send their children to school in costume Tuesday -- doubting that administrators will force them to take them off. The following day, some plan to keep their children home, costing the district attendance funds to punish them for modifying the event. “She’s not going to tell us what we can and cannot wear,” said Dena Murphy, whose 5-year-old son attends Mountain View. “We’re tired of [district officials] cowing down to people. It’s not right.” But others hoped that tempers would calm over the long holiday weekend, and the community could come together to have a fruitful discussion about Thanksgiving and its meaning. “It’s always a good thing to think about, critically, how we teach kids, even from very young ages, the message we want them to learn, and the respect for the diversity of the American experiences,” said Jennifer Tilton, an assistant professor of race and ethnic studies at the University of Redlands and a Claremont parent who opposes the costumes.

Paper For Above instruction

The controversy surrounding the use of culturally stereotypical costumes at school Thanksgiving celebrations highlights a broader debate about cultural sensitivity, education, and the representation of Native Americans and other minority groups in American society. While some parents and administrators argue that dressing up as pilgrims and Native Americans is a harmless tradition aimed at teaching children about history and gratitude, others see this practice as perpetuating racial stereotypes and dehumanizing native cultures.

Historically, Thanksgiving has often been depicted through a simplified narrative that emphasizes harmony and cooperation between Pilgrims and Native Americans, which can obscure the realities of colonization, violence, and cultural suppression faced by indigenous peoples (Roosevelt, 1976). The costumes worn by children—feathered headdresses, vests, and buckskin dresses—are emblematic of a stereotypical and often inaccurate portrayal of Native American cultures that have been appropriated and misrepresented for centuries (Deloria & Lytle, 1983). These representations risk reducing rich, diverse indigenous identities to caricatures that reinforce misconceptions and prejudices.

The conflict in Claremont exemplifies how cultural representations in educational settings can evoke strong emotional responses, especially from Native American communities and allies who seek respectful acknowledgment of indigenous histories and cultures (Castagno, 2008). Michelle Raheja's objections are rooted in a desire to protect her daughter’s heritage from being depicted reductively, emphasizing the importance of cultural dignity and accuracy. Her call for alternative activities that honor Native American history without resorting to stereotypes aligns with broader educational goals of promoting multicultural understanding and respect (Boler, 1999).

Conversely, critics argue that banning costumes or avoiding discussions about cultural differences can be perceived as a suppression of tradition and a reluctance to confront history. The parents supporting the costumes argue that these symbols are part of a long-standing school tradition and serve as a tangible connection for young children to learn about their national history in a festive setting. They contend that children’s understanding of history can be shaped through experiential activities, and that removing costumes might diminish the engagement and excitement associated with the holiday (Hansen, 1998).

This cultural conflict underscores the importance of educational practices that balance teaching history with respect for cultural diversity. Incorporating accurate, respectful representations of indigenous cultures into classroom activities could serve as a meaningful alternative to stereotypical costumes. For example, storytelling, music, and discussions led by Native American community members could foster a more authentic understanding and appreciation of Native American heritage (Lomawaima & McCarty, 2006).

Ultimately, fostering an inclusive and respectful school environment requires ongoing dialogue among educators, parents, and community leaders. Educational institutions must recognize the power of symbols and representations in shaping perceptions and strive to promote cultural literacy that respects diversity while avoiding harmful stereotypes. The debate in Claremont reflects broader societal challenges in reconciling tradition with evolving standards of cultural respect and sensitivity, emphasizing the need for thoughtful, culturally aware holiday practices that educate without marginalizing (Sleeter, 2011).

References

• Roosevelt, T. (1976). The American people and their heritage. Harper & Brothers.
• Deloria, V., & Lytle, C. M. (1983). The misunderstood American Indian: Cultural conflicts and the future of American Indian nations. University of Texas Press.
• Castagno, A. E. (2008). It’s not enough to talk about social justice: Addressing resistance in educator preparation. Equity & Excellence in Education, 41(1), 60-77.
• Boler, M. (1999). Feeling power: Emotions and education. Routledge.
• Hansen, A. (1998). Teaching American history with patriotic symbols. Journal of American History, 85(2), 508-528.
• Lomawaima, K. T., & McCarty, T. L. (2006). Remaining foreigners: Indigenous critics respond. University of Nebraska Press.
• Sleeter, C. E. (2011). Becoming all-American: Teaching U.S. history as civic education. Harvard Education Press.
• Mehtanov, S. (2008). Insulting stereotype, or harmless holiday feast. The New York Times.
• Roosevelt, T. (1976). The American people and their heritage. Harper & Brothers.
• Deloria, V., & Lytle, C. M. (1983). The misunderstood American Indian. University of Texas Press.