Why do some consider the use of Native American-themed mascots offensive?

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Why Do Some Consider the Use of Native American-Themed Mascots Offensive?
America has had a history of “playing with the Indians” that dates back to the colonial and independence period. This involves using words and material culture of the Native Americans without understanding the context of such materials. Sports play a vital role in the American society as it provides a means of entertainment and identity. Hence every sports team has a way of identifying itself with the fan through mascots and names, of which some are considered offensive to the Native American community. Since the 1960s, there have been many protests in the United States targeting the prominent use of such names and images in sports.
Such mascots are considered inappropriate as they perpetuate negative images of Native American people such as the Braves and the Redskin (Hammad, 338). They demean and defame the traditions and rituals of Native Americans as those who use such mascots think that they are honoring the Native people. Teams that use these names continue to profit at the expense of the native people which only add to the misuse of the Native people`s culture. Additionally, the mascots portray the Native people as savages who are tied down to a particular time in history. This is not the actual representation of the 21st-century American society which has a very dynamic culture.
Mascots are viewed as a symbol of the racial and political inequality in the country.

It is a classic example of dysconscious racism as the images placed in the media portray a negative context, which continues to maintain the status quo in culture. This is a form cultural imperialism. Those using these mascots and images violate the indigenous intellectual property rights of Native Americans, through the use of non-native indigenous music and costumes.
Work Cited
Rasul, Hammad. “Fourth and Long: The Time Is Now for the Washington Redskins to Punt the Name.” U. Md. LJ Race, Religion, Gender & Class 14 (2014): 338.