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mainstream audience has to the lifestyle of a culture that is generally hidden from the public. The
Princess stereotype thus serves as a model for the assimilation of Indigenous people into a more "civilized" society. She gains this "privilege" by "allowing" the white man into her territory. Even if she is actually being taken prisoner or raped. Native author Denise K. Lajimodiere elaborates on this idea of the Indian Princess being an aid to the white man by claiming that these captive "Princesses" must help non-Indians in their conquest against their own people in order to achieve a likeness to their European counterparts Her aid to the white man is typically portrayed as being done out of love and 'Christian sympathy' as many "Indian Princesses" are portrayed as Christian converts. Because of this, the Indian Princess is seen as a sidekick to the white hero. John M. Coward asserts that their relationship is based on a power dynamic that shows the colonizers as heroes to a group of "savages" because the colonists had helped them transition from barbarism to a "refined" society. Typically, the Indian Princess serves as a symbol of triumph for white men in colonizing and asserting their power over Native people
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rendering of Native
American princesses. Previous winners were typically shown with traditional Native American attire in natural settings for an ‘“authentic”’ rendering of Native Americans. This, however, is interpreted by feminist writers like Kozol as more of a suggestion that Native Americans are “living relics of the past” (Kozol 70) because it suggests a society that has been untouched by time or colonization. Kozol calls the photo of Noah a “competing form of affiliation” because she wears traditional attire with modern American elements within the photo. She explains that Native tribes have often used pageants and parades as cultural practices to keep the tradition alive. Anita Ahenakew, 1981 Saskatchewan Indian Princess is identified by her community as being a multiple, medal winning
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treaties, in addition to performing in theatrical roles. She was at times referred to as a “Paiute princess” or "Princess
Winnemucca", despite the fact that the Paiute do not have Princesses, nor would that be her status in the tribe even if they had that kind of leadership structure. Carolyn Sorisio argues that by using the English term “princess” to refer to herself, she claimed a type of power that the press was able to recognize and attribute to her and the Paiute nation. Her role as a "princess" served to “legitimize in non-Native discourse Northern Paiutes’ political identity”. The question of her legitimacy is further contested in her costuming.
288:. While many of the female characters appear to desire the affections of Peter Pan, Wendy, the older sister in the Darling family, is presented as a pure, motherly, and talkative figure, often associated with the color white. Conversely, Tiger Lily is depicted as both ethnic and quiet, but not embodying the stereotypical role of a woman. Although Peter Pan saves both Wendy and Tiger Lily in the story, Tiger Lily promises to protect him from the threat of pirates in return. Tiger Lily is brave in the face of fear and possesses important knowledge of the forest. In Warner's 2015
223:"Indian Princesses" are considered by the promoters of this stereotype and narrative to be the idealized Indian woman. They are commonly depicted with lighter skin and follow other European Beauty standards. Coward claims that Indian women who then follow this standard and show signs of a charming feminine beauty will become the woman that men lust after. Their characterization isolates them from typical Native American women and portrays them as an extension of their white counterparts. This emphasizes the “otherness” of Native American women who will be denigrated as
523:, the ninth largest tribe in the United States, has referenced the pageants done by Deloria within their historical narrative, demonstrating the pageants’ “contribut to the persistence and revitalization of Indian identity through narrative and performance”. Deloria's pageantry began with the assimilation and accommodation of Euramerican institutions but later developed into an exploration of “Indian identities under siege” where Native American people performed themselves and acted out their stories in her pageants. According to
527:, pageantry characteristically has a “theme of keeping pace with modernity retaining a particular version of their traditions”, an effort that Native American pageantry has since been able to accomplish. According to Deloria, the purpose of her pageants was to “reclaim, with pride, the cultural resources of the past” through theatre. American Indian scholars agree that pageantry was able to reclaim the historical tellings of history that had thus been juxtaposed by media's representation of the past.
471:. However, contrary to typical beauty pageants that judge based on physical appearance, Indigenous women who compete in Indian princess pageants are primarily judged on how well they preserve, practice and promote traditional Indigenous cultural values and represent their community, and not just on how they look. Emphasis is also placed on their skills in traditional arts such as the designing and creation of their regalia, and their talents for traditional dances.
91:, "since 1575", portrayed the American Indian woman as a symbol of the mysterious new world and freedom. In paintings and engravings, North America was personified by the symbol of the Indian princess, who wore a feathered headdress, gripped a bow and arrow, and was often depicted in pursuit of freedom. Sometimes, the Indian princess was pictured leading troops of American colonists into battle. In later years, she could be seen cloaked in the American flag. This
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dressing in cloth rather than buckskin and in “elaborate nontraditional costumes”. Some critique her actions as a form of complacency in colonialism. Winnemucca reportedly responded to the issue by stating that her lack of materials needed to recreate traditional regalia would be understood by the audience because it is a performance, and that as an "Indian princess", she used the performances to reflect presentations of herself and Native
Americans regardless.
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a great deal of the food for their communities. This is in addition to managing food distribution, owning their homes and, in many communities, sitting on war councils. This proximity to nature is reflected and often exaggerated in depictions of "Indian princesses" in non-Native media. To the mainstream, the Native woman's symbolization of
American land and agriculture also gave rise to her as a symbol of fertility. Twentieth-century poet
163:" but it is still unknown whether or not He-Nu-Kaw was actually a Native woman. Either way, her character representation was that of an "Indian Princess" which was further reinforced by the portrayal of Native women by white women in other theater shows, advertisements, and literature illustrations. In the 19th-century photography books on American Indians, white women are often shown wearing stereotypical "Indian Princess" clothes.
58:. Frequently, the "Indian Princess" stereotype is paired with the "Pocahontas theme" in which the princess "offers herself to a captive Christian knight, a prisoner of her father, and after rescuing him, she is converted to Christianity and lives with him in his native land." - a false narrative which misrepresents the events of Matoaka's life. The phrase "
155:(Stephens 1864). The covers often depicted Native American women with "darker complexion, distinct dress (belted, fringed and ornately decorated), moccasins, leggings, and loose hair with feather headgear" with the feathered headgear being quasi-Caribbean. The popularity in literature helped in the rise of popularity in productions like the
354:, who was used as the model for the character's face. Taylor, who is of Filipino descent, was paid about $ 200 for four modeling sessions, saying, "I work across from a Disney Store. When they show the promos, certain expressions are really familiar." The fictional Pocahontas is portrayed as being different from the rest of her
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In many Native
American cultures, women of all statuses are traditionally in charge of the home and agricultural sector of tribal life. While roles vary depending on geographical region and culture, historically, women have cleared fields, planted and harvested crops, hunted and fished, and providing
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Indian
Princess contest began in 1964. The Calgary Stampede Indian Princess joins the Calgary Stampede Rodeo Queen and Princesses to complete the Calgary Stampede Rodeo Royalty. While the Calgary Stampede Indian Princess is considered part of the Calgary Stampede Royalty, she has a separate category
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resemble traditional Native dress) is often viewed as offensive because it ignores the deep cultural and religious significance of traditional Native
American regalia. These settler costumes also routinely sexualize Native American women in particular, though men are sexualized as well. In contrast,
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These Native women's assimilation into colonial society is a key component of many depictions of "Indian princesses" in historical depictions all the way up through current media, This is often conveyed through the religious conversion of the Native woman/"Indian princess", portrayals of the Native
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life. Recruited by settlers as interpreters, guides, craftspeople, and instructors some Native women were assimilated (or were forced to assimilate) into colonial society, losing their connections to family and culture. Native women of higher rank, such as the daughters of chiefs or other community
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I had the awkward experience of being called princess all day at work this summer by my white colleagues once I shared the news. Although I know their congratulations were well-intentioned, I couldn’t help but feel tokenized. I knew that I was the only Native girl they knew and now they could tell
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for the Native
Americans of Robeson Country and surrounding areas. It was part of a morale and community-building effort that is also now recognized by Native American scholars as an important effort toward the accurate representation of Native Americans in theatre. It was supported by the Dakota
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woman to participate in and be crowned as
Calgary Stampede royalty in 1954. Controversy erupted after Evelyn Eagle Speaker's crowning because she was of Aboriginal descent. The issues surrounding her crowning focused on how she should represent the Calgary Stampede and perform her role as Queen,
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Sorisio argues that Winnemucca's inaccurate costuming suggests compliance with non-Native desires, as expressed in the Indian princess stereotype. Joanna Cohan Scherer argues that Winnemucca exhibits a "Pocahontas complex" as she dresses in clothing that is not representative of a Paiute woman -
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franchise. Critical reception of her character has panned her overly sexualized portrayal, especially as the real Pocahontas was "a child of ten years old" during the events fictionalized by Disney. Her appearance was modeled on a number of sources, including Eskimo-French Canadian/Cree actress
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Characteristics of the "Indian Princess" stereotype can be seen in said characters relationship with the white man and specific behaviors or traits that would make her the idealized Indian woman. The depiction of Native American women in media is important because it may be the only insight the
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Feminist writers like Wendy Kozol make note of beauty pageant winners who exemplify Native American tradition within the Euro-American cultural context. According to Kozol, Viola Noah a runner-up for the Choctaw Princess award in the 1973 Labor Day gathering stepped away from the typical photo
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educator, translator, author, and activist, was a well-known performer who was billed as "an Indian princess" for some of her stage and screen performances. She played many roles after she came to the northeastern United States in 1883, continuing to speak out about Native American rights and
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and other types of pageants, some competition titles and awards for girls or young women might include the name "Princess". This usage is not accepted by all, and there are calls to discontinue its usage and replace it with "more culturally relevant and accurate nomenclature."
159:'s Combination Shows where an Indian Princess, He-Nu-Kaw, was seen on advertising posters. The show typically performed Western melodramas with white people playing the role of Native Americans. By 1877 Bill was actively recruiting Native Americans from reservations to "
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traditional regalia is usually modest in style and there are protocols around its construction, how and when it is worn, and by whom. Some of the items in particular indicate an earned social and ceremonial status in the community, and are considered sacred.
318:. Spectator perceptions and conceptions of the certainty of these representations were often fielded, and dictated by, Native Americans women, even if gilded wage labor and monetary exchange initially ensnared such women in boom-and-bust economies.
366:” in her willingness to defy the stereotypical traits assigned to indigenous people, instead of embracing traits of the colonists, specifically her adventurous spirit which allows her to turn her back on her past and embrace new opportunities.
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Portraying an Indian princess is a form of playing Indian. Many non-Indigenous people believe that dressing up as an Indian princess is innocent, inoffensive, and not only harmless but a fun and personally empowering activity. However, the
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depends on their relationship with men. The Indian Princess acts as a symbol of the success of these colonizers. The “otherness” of Native Americans is combated when she acts as a medium between these two cultures.
1965:"Oh, Pharrell Is Part Native American? Here's Why It Doesn't Matter - Does some Native American heritage make it OK for Pharrell Williams to wear a feather headdress? No -- and here are four reasons why it doesn't"
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specifically what kind of clothing she should wear (her traditional regalia or cowgirl gear). Most of the time the Calgary press referred to her as the Indian Princess instead of her rightful title as Rodeo Queen.
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We remain rooted in culture and traditions that are ours; we must peel away the false pretenses of Indian Princess nomenclature. We have no need for notions of a Disney-fied, romanticized, abstract Princess ideal.
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The term "Princess" was never a part of traditional Native culture, however, and there are now calls by participants to change the term. New York State Fair Indian Princess, Yanenowi 'She Guards the Corn' Logan
192:), encompassing both fictive/non-fictive kinship in such associations, and that they would appreciate being accepted into Euro-American society, many of these Native women were still referred to derogatorily as
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adaptation. In an early version of the manuscript, Tiger Lily plays out a rape fantasy by asking Peter Pan what would happen if he attacked her in the woods to which the other Indians replied that “she him’s
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384:, Deloria concluded that the practice is commonly a quest for National identity on the part of settlers, while also denigrating, dismissing, and making invisible real, contemporary Indian people. During
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leaders, were at times pressured to marry white settlers in order to form alliances. Though settlers assumed the Native women would see these alliances as, at the very least, friendship (y/n Algonquian:
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180:, acting as interpreters. In some tribes, Native women of higher status have historically participated and still do participate in councils, elect chiefs, serve as chiefs, and participate in battles.
125:. Though the image of the "grand and liberated" Indian princess was commonly used to epitomize America; other icons and accounts depicting and denigrating Native and indigenous women as savages and
479:) has dedicated her platform "to propose the retirement of the Indian Princess title in lieu of a more culturally appropriate way to celebrate and honor young Indigenous women." She continues,
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Dressing up in a stereotypical Native American costume, for various reasons, is an American practice that goes back to colonial times, and has been analyzed by historians and scholars such as
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54:. This inaccurate portrayal has continued in popular animation, with characters that conform to European standards of beauty, with the most famous misrepresentation being that of
2028:"Joseph Boyden's Apology and the Strange History of 'Pretendians' – Boyden is hardly the first person to be alleged to have faked Indigenous roots for material or spiritual gain"
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202:], despite this supposed elevation of class. Additionally, these marriages were usually for the purpose of white families claiming Indian land through forced kinship.
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negotiations. These themes can be seen in modern media renditions of the Indian princess; for example, in portrayals of Pocahontas, who has been defined by her
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Wilson, Ann (January 31, 2003), "Hauntings: Anxiety, Technology, and Gender in Peter Pan", in Knowles, Ric; Tompkins, Joanne Elizabeth; Worthen, W.B (eds.),
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wampum wreaths) of authority to indigenous mediators by indigenous counsel, principally for the allocation of resources and, during the seventeenth century,
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Lajimodiere, Denise K. (May 2013). "American Indian Females and Stereotypes: Warriors, Leaders, Healers, Feminists; Not Drudges, Princesses, Prostitutes".
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This article is about stereotypical and inaccurate representations of Native American women. For a list of princesses from the Indian subcontinent, see
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Must conduct themselves morally and refrain from drugs, alcohol, smoking, profane language, and intimate public displays of affection with a boyfriend.
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Edgerton, Gary; Jackson, Kathy Merlock (April 1996). "Redesigning Pocahontas: Disney, the 'White Man's Indian,' and the Marketing of Dreams".
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Gardner, Susan (2006). "'Weaving an Epic Story': Ella Cara Deloria's Pageant for the Indians of Robeson County, North Carolina, 1940-1941".
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The issue isn’t just a matter of discomfort with the term but the stereotypes, microaggressions and historical inaccuracies embedded in it.
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Sorisio, Carolyn (2011). "Playing the Indian Princess? Sarah Winnemucca's Newspaper Career and Performance of American Indian Identities".
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Lara-Cooper, Kishan; Cooper, Sammy (2016). "'My Culture Is not a Costume': The Influence of Stereotypes on Children in Middle Childhood".
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symbol of an Indigenous woman relied not only on ideas of freedom, power, and wildness but, paradoxically, loyalty to the white man. In
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I don’t want to dishonor or disrespect past princesses, but bring us forward with more culturally relevant and accurate nomenclature.
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388:, colonists dressed up as Indians by wearing feathers, blankets, and drawing on their faces with black soot. They then boarded an
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Shipley, Heather E. (April 2012). "Fairies, Mermaids, Mothers, and Princesses: Sexual Difference and Gender Roles in Peter Pan".
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describes Pocahontas as “'a woman, ripe, waiting to be taken'” by the white man. Native women also played integral roles in the
1748:"The Media Business: Advertising; Who in the world is Dyna Taylor? She may be the face that launched a thousand movie tie-ins."
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In the early twentieth century, Native American women often portrayed Pocahontas on-stage during World's Fairs. For instance,
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Robertson, Dwanna L. (2015). "Invisibility in the Color-Blind Era: Examining Legitimized Racism against Indigenous Peoples".
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in 2016, Rooney Mara said she regretted her role and said that she could "understand why people were upset and frustrated".
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if they don't adopt these European beauty standards. The decision for Native American women to become an Indian Princess or
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woman and white men in close proximity, and illustrations of the Native woman with a skin tone lighter than other Natives.
1782:"'There Was a Veil upon You, Pocahontas': The Pocahontas Story as a Myth of American Heterogeneity in the Liberal Western"
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Being called an Indian Princess, although a position of honor, can also be uncomfortable in predominately white spaces.
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FitzPatrick, Theresa J. (2014). "Sacred Kisses and Profane Thimbles: Dual Female Identity in J.M. Barrie's Peter Pan".
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As Native American life continued to evolve alongside colonial culture, Native women gradually played a larger role in
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Gleach, Frederic W. (July 1, 2003). "Pocahontas at the Fair: Crafting Identities at the 1907 Jamestown Exposition".
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Native Americans were frequent subjects in popular 1860s "dime" novels. Two well-known novels of that period being
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or other community leaders by early American colonists who mistakenly believed that Indigenous people shared the
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467:"Princess" is sometimes included in the titles some girls and young women compete for in pageants held at
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is the most famous modern representation of an Indian princess. She has been inducted to the ranks of the
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for those who misappropropriate Native American identity, especially if done on an ongoing basis, is
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1996:"'Pretendians': Elizabeth Warren not alone in making questionable claim to Native American heritage"
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Parezo, Nancy J.; Jones, Angelina R. (2009). "What's in a Name?: The 1940s–1950s 'Squaw Dress'".
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historian Shirley Little Dove Custolow, and her sister Debbie White Dove, white American model
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Kozol, Wendy (2005). "Miss Indian America: Regulatory Gazes and the Politics of Affiliation".
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Green, Rayna (1975). "The Pocahontas Perplex: The Image of Indian Women in American Culture".
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Coward, John M. (2016). "The Construction of Native American Women in the Pictorial Press".
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American historical pageantry : the uses of tradition in the early twentieth century
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2108:'My Grandmother Was a Cherokee Princess': Representations of Indians in Southern History
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By the way, the Cherokee did not have "princesses" and did not wear feather headdresses
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The Miss Indian World contest began in 1984. The contest is held each year during the
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of Native traditional dress (or the wearing of degrading costumes that non-Natives
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1043:(1st ed.). Philadelphia: University of Pennsylvania Press. pp. 187–226.
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426:. One of the most common claims among pretendians, or from those trying to excuse
2483:"The Expectations of a Queen: Identity and Race Politics at the Calgary Stampede"
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is an "Indian princess" character from the fictional "Piccaninny Tribe" [
62:", when used in this way, is often considered to be a derogatory term, a type of
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Fleming, E. McClung (1965). "The American Image as Indian Princess 1765-1783".
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284:. The depiction of Tiger Lily stands in stark contrast to the female figure of
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Term for stereotypical and inaccurate representation of Native American women.
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Cohan Scherer, Joanna (May 1988). "The Public Faces of Sarah Winnemucca".
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Must agree not to marry, live common-law, or have a child during her reign
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Paper Sovereigns: Anglo-Native Treaties and the Law of Nations, 1604-1664
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Killing the Indian maiden : images of Native American women in film
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merchantmen and threw the chests of tea onboard into the Boston harbor.
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1526:"Rooney Mara Hated Sparking Whitewashing Debate as Tiger Lily in 'Pan'"
1501:"Rooney Mara: 'I've been on the wrong side of the whitewashing debate'"
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46:. The term "princess" was often mistakenly applied to the daughters of
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Must never have been married, lived common-law, or have had a child
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their friends and families that they knew a real Indian Princess.
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Snyder, Howard A. (2015). "Gospel, Mission, and National Myth".
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Has Been Painting with All the Colors of the Wind for 20 Years"
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103:, English coronations performed by Native Americans wed royal
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2190:. Lincoln and London: University of Nebraska Press. pp.
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Shoemaker, Nancy (1995). "Native-American Women in History".
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Ellis, Clyde; Lassiter, Luke Eric; Dunham, Gary H. (2005).
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One exception to this rule is that at some Native American
2346:"Saskatchewan athlete wins at national Judo competition".
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2207:"Honor past princesses, but retire the 'Indian Princess'"
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Jesus and Pocahontas: Gospel, Mission, and National Myth
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women assumed the role of Pocahontas during the 1907
1658:"The Face That Launched a Thousand Animators' Pens "
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Indian Foundation and had since become a tradition.
2511:"2015 Calgary Stampede Indian Princess Application"
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Contested Images: Women of Color in Popular Culture
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107:with previous ritual delegations (or gifted as in
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1339:"The Racist History of Peter Pan's Indian Tribe"
294:, Tiger Lily was played by a Caucasian actress,
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2106:Martin, Joel W. (1996). Bird, Elizabeth (ed.).
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1466:Victorians: A Journal of Culture and Literature
830:. Lanham, Md: AltaMira Press. pp. 157–166.
799:National Museum of the American Indian (2007).
681:1987 (April 87 – August 87) – Celeste Tootoosis
564:Must be a woman of Native or indigenous descent
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2424:"Milestones Calgary Stampede Indian Princess"
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2235:
2233:
2231:
2229:
2205:Logan, Yanenowi (September 7, 2021).
2204:
2198:
1716:
1714:
1378:
1376:
1374:
1299:
1297:
1295:
1293:
1291:
1255:
1253:
1251:
1217:
1215:
1213:
1162:
1160:
1091:
1089:
965:
922:Logan, Yanenowi (September 7, 2021).
921:
917:
915:
913:
847:
845:
843:
841:
839:
837:
582:Must not have, nor ever had, children
2080:Ridgen, Melissa (January 28, 2021).
1994:Polleta, Maria (November 30, 2017).
1499:Sturgis, India (February 22, 2016).
991:
989:
961:
959:
957:
955:
953:
951:
538:
2480:
1902:
1786:Papers on Language & Literature
1766:
1524:Bryant, Jacob (February 22, 2016).
1452:
1411:
787:
735:Must be between 18 and 25 years old
462:
350:, a then-21-year-old senior at the
38:and inaccurate representation of a
13:
2449:"Calgary Stampede Indian Princess"
2289:
2226:
2166:10.5250/studamerindilite.23.1.0001
2158:10.5250/studamerindilite.23.1.0001
2053:
1722:"Pocahontas needed an ethnic look"
1711:
1371:
1359:from the original on April 1, 2019
1337:Laskow, Sarah (December 2, 2014).
1288:
1248:
1210:
1157:
1086:
910:
834:
567:Must be between 18–25 years of age
514:scholar, produced a pageant named
259:. In the book, she is captured by
14:
2581:
2026:Irwin, Nigel (January 12, 2017).
1746:Ramirez, Anthony (July 6, 1995).
986:
948:
2394:"Miss Indian World Past Winners"
1931:10.5749/wicazosareview.31.2.0056
1923:10.5749/wicazosareview.31.2.0056
1720:Cochran, Jason (June 16, 1995).
1226:. University Press of Kentucky.
1073:Encyclopedia of the Great Plains
696:Calgary Stampede Indian Princess
603:2012 – Jessa Rae Growing Thunder
443:Native American stage performers
422:, sometimes also referred to as
352:California Institute of the Arts
44:Indigenous woman of the Americas
2441:
2386:
2366:"Miss Indian World Application"
2339:
2256:
2047:
1844:
1740:
1650:
1601:
1569:
1542:
1517:
1492:
1385:Studies in Gender and Sexuality
1130:
893:"Miss Indian World Information"
775:Horsemanship and riding ability
728:Must be a member of one of the
570:Must be affiliated with a tribe
428:dressing up as Native Americans
2267:. Univ. of North Carolina Pr.
1873:10.5250/amerindiquar.39.2.0113
1865:10.5250/amerindiquar.39.2.0113
1780:Savage, Jordan (Winter 2018).
1687:Mackie, Drew (June 23, 2015).
1656:Weeks, Janet (June 30, 1995).
1069:"Native American Gender Roles"
1057:
1032:
721:Requirements for participation
675:1988 – Prairie Rose Little Sky
558:Requirements for participation
1:
1853:The American Indian Quarterly
1622:10.1080/01956051.1996.9943718
1169:The American Indian Quarterly
866:10.1525/can.1988.3.2.02a00040
802:Do All Indians Live in Tipis?
780:
615:2008 – Nicole Alex’aq Colbert
424:ethnic fraud or race shifting
305:
235:
77:
1397:10.1080/15240657.2012.682946
1274:10.1080/15210960.2013.781391
766:Public speaking presentation
705:and competition of her own.
639:2000 – Lillian ‘Cepa’ Sparks
636:2001 – Ke Aloha May Cody Alo
576:Must never have been married
146:Mahaska: The Indian Princess
139:Early popular representation
7:
2354:(7): 38–39. September 1982.
1643:September 28, 2013, at the
1222:Marubbio, M. Elise (2009).
805:. New York: HarperCollins.
772:Interpersonal communication
10:
2586:
2398:www.gatheringofnations.com
1963:ICT Staff (June 4, 2014).
1306:The Princess and the Squaw
1262:Multicultural Perspectives
897:www.gatheringofnations.com
747:Riding ability is required
516:The Life Story of a People
52:European system of royalty
21:Category:Indian princesses
18:
2324:2027/spo.0499697.0031.104
2263:Glassberg, David (1990).
2246:The Mississippi Quarterly
1563:10.1215/00141801-50-3-419
1437:10.3138/9781442620926-010
672:1989 – Tammy Deann Billey
1039:Glover, Jeffrey (2014).
968:The Massachusetts Review
438:Uses by Native Americans
325:, eponymous star of the
32:Native American princess
1139:OAH Magazine of History
663:1992 – Lanette Asepermy
645:1998 – April Whittemore
606:2011 – Marjorie Tahbone
600:2013 – Kansas K. Begaye
552:Albuquerque, New Mexico
370:Indian princess costume
1324:10.5406/j.ctt18j8xvg.7
630:2003 – Onawa Lynn Lacy
499:
420:cultural appropriation
398:cultural appropriation
215:Common characteristics
87:The print cultures of
2555:Native American women
1513:on February 22, 2016.
1478:10.1353/vct.2014.0009
1100:. Lutterworth Press.
854:Cultural Anthropology
826:Garcia, Alma (2012).
666:1991 – Janet Saupitty
481:
321:The Disney character
2560:Stereotypes of women
2518:www.indianvillage.ca
2459:on December 15, 2014
2404:on December 15, 2014
2373:www.gon.wpengine.com
2212:Indian Country Today
2110:. London: Routledge.
2001:The Arizona Republic
1970:Indian Country Today
1734:Entertainment Weekly
1106:10.2307/j.ctt1cg4mj0
998:Winterthur Portfolio
936:on September 7, 2021
929:Indian Country Today
690:1984 – Cody High Elk
687:1985 – Shelly Valdez
657:1994 – J.C. Lonetree
648:1997 – Shayai Lucero
624:2005 – Cassie Thomas
597:2014 – Taylor Thomas
545:Gathering of Nations
386:The Boston Tea Party
316:Jamestown Exposition
210:Media representation
149:(Stephens 1863) and
2348:Saskatchewan Indian
760:Application package
669:1990 – Lovina Louie
654:1995 – Crystal Pewo
642:1999 – Mitzi Tolino
627:2004 – Delana Smith
612:2009 – Brooke Grant
609:2010 – Dakota Brant
109:Dish With One Spoon
101:settler colonialism
2481:Jourdey, Susan L.
1815:Deloria, Philip J.
1760:The New York Times
1753:2015-05-26 at the
1727:2018-01-15 at the
1698:2017-07-10 at the
1663:2023-01-09 at the
1181:10.1353/aiq.0.0058
763:Personal interview
753:Judgement criteria
684:1986 – Lisa Ewaulk
660:1993 – Gloria Snow
651:1996 – Andrea Jack
621:2006 – Violet John
618:2007 – Megan Young
390:East India Company
344:Christy Turlington
267:and is rescued by
89:European Americans
2453:www.csroyalty.com
1943:Project MUSE
1885:Project MUSE
1577:"Meet Pocahontas"
1315:978-0-252-04026-9
1193:Project MUSE
1065:Wishart, David J.
812:978-0-06-115301-3
539:Miss Indian World
432:Cherokee Princess
376:Philip J. Deloria
2577:
2529:
2528:
2526:
2524:
2515:
2507:
2498:
2497:
2495:
2493:
2487:www.academia.edu
2478:
2469:
2468:
2466:
2464:
2455:. Archived from
2445:
2439:
2438:
2436:
2434:
2428:www.Facebook.com
2420:
2414:
2413:
2411:
2409:
2400:. Archived from
2390:
2384:
2383:
2381:
2379:
2370:
2362:
2356:
2355:
2343:
2337:
2336:
2326:
2315:10.2307/20459007
2303:Feminist Studies
2298:
2287:
2286:
2260:
2254:
2253:
2241:
2224:
2223:
2221:
2219:
2202:
2196:
2195:
2189:
2179:
2170:
2169:
2141:
2132:
2131:
2125:
2121:
2119:
2111:
2103:
2097:
2096:
2094:
2092:
2077:
2071:
2070:
2068:
2066:
2054:Leroux, Darryl.
2051:
2045:
2044:
2042:
2040:
2023:
2017:
2016:
2010:
2008:
1991:
1985:
1984:
1979:
1977:
1960:
1951:
1950:
1911:Wíčazo Ša Review
1906:
1900:
1899:
1848:
1842:
1841:
1839:
1837:
1811:
1802:
1801:
1777:
1764:
1744:
1738:
1718:
1709:
1685:
1674:
1654:
1648:
1632:
1626:
1625:
1605:
1599:
1598:
1596:
1594:
1573:
1567:
1566:
1546:
1540:
1539:
1521:
1515:
1514:
1509:. Archived from
1496:
1490:
1489:
1461:
1450:
1449:
1424:
1409:
1408:
1380:
1369:
1368:
1366:
1364:
1334:
1328:
1327:
1301:
1286:
1285:
1257:
1246:
1245:
1219:
1208:
1207:
1164:
1155:
1154:
1134:
1128:
1127:
1093:
1084:
1083:
1081:
1079:
1061:
1055:
1054:
1036:
1030:
1029:
993:
984:
983:
963:
946:
945:
943:
941:
932:. Archived from
919:
908:
907:
905:
903:
889:
878:
877:
849:
832:
831:
823:
817:
816:
796:
702:Calgary Stampede
633:2002 – Tia Smith
463:Pow wow pageants
448:Sarah Winnemucca
327:1995 Disney film
273:1953 Disney film
152:The Indian Queen
2585:
2584:
2580:
2579:
2578:
2576:
2575:
2574:
2565:Terms for women
2535:
2534:
2533:
2532:
2522:
2520:
2513:
2509:
2508:
2501:
2491:
2489:
2479:
2472:
2462:
2460:
2447:
2446:
2442:
2432:
2430:
2422:
2421:
2417:
2407:
2405:
2392:
2391:
2387:
2377:
2375:
2368:
2364:
2363:
2359:
2345:
2344:
2340:
2299:
2290:
2275:
2261:
2257:
2242:
2227:
2217:
2215:
2203:
2199:
2180:
2173:
2142:
2135:
2123:
2122:
2113:
2112:
2104:
2100:
2090:
2088:
2078:
2074:
2064:
2062:
2052:
2048:
2038:
2036:
2024:
2020:
2006:
2004:
1992:
1988:
1975:
1973:
1961:
1954:
1907:
1903:
1849:
1845:
1835:
1833:
1831:
1812:
1805:
1778:
1767:
1755:Wayback Machine
1745:
1741:
1729:Wayback Machine
1719:
1712:
1700:Wayback Machine
1686:
1677:
1665:Wayback Machine
1655:
1651:
1645:Wayback Machine
1633:
1629:
1606:
1602:
1592:
1590:
1582:Disney Princess
1575:
1574:
1570:
1547:
1543:
1522:
1518:
1497:
1493:
1462:
1453:
1447:
1425:
1412:
1381:
1372:
1362:
1360:
1335:
1331:
1316:
1302:
1289:
1258:
1249:
1234:
1220:
1211:
1165:
1158:
1135:
1131:
1116:
1094:
1087:
1077:
1075:
1062:
1058:
1051:
1037:
1033:
994:
987:
964:
949:
939:
937:
920:
911:
901:
899:
891:
890:
881:
850:
835:
824:
820:
813:
797:
788:
783:
778:
750:
698:
693:
588:
541:
525:David Glassberg
504:
465:
445:
440:
372:
331:Disney Princess
308:
252:Peter and Wendy
238:
217:
212:
169:
161:play themselves
141:
85:
80:
60:Indian princess
40:Native American
28:Indian princess
24:
17:
12:
11:
5:
2583:
2573:
2572:
2567:
2562:
2557:
2552:
2547:
2531:
2530:
2499:
2470:
2440:
2415:
2385:
2357:
2338:
2288:
2274:978-0807819166
2273:
2255:
2225:
2197:
2171:
2133:
2098:
2072:
2056:"Raceshifting"
2046:
2018:
1986:
1952:
1901:
1859:(2): 113–153.
1843:
1829:
1820:Playing Indian
1803:
1765:
1739:
1710:
1675:
1649:
1627:
1600:
1568:
1557:(3): 419–445.
1541:
1516:
1491:
1451:
1445:
1410:
1391:(2): 145–159.
1370:
1329:
1314:
1287:
1268:(2): 104–109.
1247:
1232:
1209:
1175:(3): 373–404.
1156:
1129:
1114:
1085:
1056:
1049:
1031:
1010:10.1086/495753
985:
974:(4): 698–714.
947:
909:
879:
860:(2): 178–204.
833:
818:
811:
785:
784:
782:
779:
777:
776:
773:
770:
767:
764:
761:
757:
749:
748:
745:
742:
739:
736:
733:
725:
712:was the first
697:
694:
692:
691:
688:
685:
682:
679:
676:
673:
670:
667:
664:
661:
658:
655:
652:
649:
646:
643:
640:
637:
634:
631:
628:
625:
622:
619:
616:
613:
610:
607:
604:
601:
598:
594:
587:
586:
583:
580:
577:
574:
573:Must be Single
571:
568:
565:
561:
540:
537:
521:Lumbee Indians
503:
500:
464:
461:
444:
441:
439:
436:
381:Playing Indian
371:
368:
356:Powhatan tribe
307:
304:
237:
234:
216:
213:
211:
208:
168:
165:
140:
137:
84:
81:
79:
76:
15:
9:
6:
4:
3:
2:
2582:
2571:
2568:
2566:
2563:
2561:
2558:
2556:
2553:
2551:
2548:
2546:
2543:
2542:
2540:
2519:
2512:
2506:
2504:
2488:
2484:
2477:
2475:
2458:
2454:
2450:
2444:
2429:
2425:
2419:
2403:
2399:
2395:
2389:
2374:
2367:
2361:
2353:
2349:
2342:
2334:
2330:
2325:
2320:
2316:
2312:
2308:
2304:
2297:
2295:
2293:
2284:
2280:
2276:
2270:
2266:
2259:
2251:
2247:
2240:
2238:
2236:
2234:
2232:
2230:
2214:
2213:
2208:
2201:
2193:
2188:
2187:
2178:
2176:
2167:
2163:
2159:
2155:
2151:
2147:
2140:
2138:
2129:
2117:
2109:
2102:
2087:
2083:
2076:
2061:
2057:
2050:
2035:
2034:
2029:
2022:
2014:
2003:
2002:
1997:
1990:
1983:
1972:
1971:
1966:
1959:
1957:
1948:
1944:
1940:
1936:
1932:
1928:
1924:
1920:
1916:
1912:
1905:
1897:
1893:
1890:
1886:
1882:
1878:
1874:
1870:
1866:
1862:
1858:
1854:
1847:
1832:
1830:9780300080674
1826:
1822:
1821:
1816:
1810:
1808:
1799:
1795:
1791:
1787:
1783:
1776:
1774:
1772:
1770:
1762:
1761:
1756:
1752:
1749:
1743:
1736:
1735:
1730:
1726:
1723:
1717:
1715:
1707:
1706:
1701:
1697:
1694:
1692:
1684:
1682:
1680:
1672:
1671:
1666:
1662:
1659:
1653:
1646:
1642:
1639:
1638:
1637:True Relation
1631:
1623:
1619:
1615:
1611:
1604:
1588:
1584:
1583:
1578:
1572:
1564:
1560:
1556:
1552:
1545:
1537:
1533:
1532:
1527:
1520:
1512:
1508:
1507:
1506:The Telegraph
1502:
1495:
1487:
1483:
1479:
1475:
1472:(126): 9–22.
1471:
1467:
1460:
1458:
1456:
1448:
1446:9781442620926
1442:
1438:
1434:
1430:
1423:
1421:
1419:
1417:
1415:
1406:
1402:
1398:
1394:
1390:
1386:
1379:
1377:
1375:
1358:
1354:
1350:
1346:
1345:
1340:
1333:
1325:
1321:
1317:
1311:
1307:
1300:
1298:
1296:
1294:
1292:
1283:
1279:
1275:
1271:
1267:
1263:
1256:
1254:
1252:
1243:
1239:
1235:
1233:9780813192383
1229:
1225:
1218:
1216:
1214:
1205:
1201:
1198:
1194:
1190:
1186:
1182:
1178:
1174:
1170:
1163:
1161:
1152:
1148:
1144:
1140:
1133:
1125:
1121:
1117:
1115:9780718894191
1111:
1107:
1103:
1099:
1092:
1090:
1074:
1070:
1066:
1060:
1052:
1050:9780812245967
1046:
1042:
1035:
1027:
1023:
1019:
1015:
1011:
1007:
1003:
999:
992:
990:
981:
977:
973:
969:
962:
960:
958:
956:
954:
952:
935:
931:
930:
925:
918:
916:
914:
898:
894:
888:
886:
884:
875:
871:
867:
863:
859:
855:
848:
846:
844:
842:
840:
838:
829:
822:
814:
808:
804:
803:
795:
793:
791:
786:
774:
771:
768:
765:
762:
759:
758:
756:
754:
746:
743:
740:
737:
734:
732:First Nations
731:
727:
726:
724:
722:
718:
715:
714:First Nations
711:
710:Kainai Nation
706:
703:
689:
686:
683:
680:
677:
674:
671:
668:
665:
662:
659:
656:
653:
650:
647:
644:
641:
638:
635:
632:
629:
626:
623:
620:
617:
614:
611:
608:
605:
602:
599:
596:
595:
593:
592:
584:
581:
578:
575:
572:
569:
566:
563:
562:
560:
559:
555:
553:
549:
546:
536:
534:
528:
526:
522:
517:
513:
512:Yankton Sioux
509:
498:
495:
491:
488:
484:
480:
478:
477:Seneca Nation
472:
470:
460:
456:
453:
450:, a Northern
449:
435:
433:
429:
425:
421:
417:
416:
411:
406:
403:
399:
393:
391:
387:
383:
382:
377:
367:
365:
361:
357:
353:
349:
345:
341:
337:
332:
328:
324:
319:
317:
313:
303:
301:
300:The Telegraph
297:
293:
292:
287:
283:
279:
274:
270:
266:
262:
258:
254:
253:
248:
247:
242:
233:
230:
226:
221:
207:
203:
201:
200:
195:
191:
186:
185:Euro-American
181:
179:
175:
164:
162:
158:
154:
153:
148:
147:
136:
134:
133:
128:
124:
120:
116:
115:
110:
106:
102:
98:
97:Calvin's Case
94:
90:
75:
72:
67:
65:
61:
57:
53:
49:
48:tribal chiefs
45:
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