The University of North Dakota's Fighting Sioux Logo Issue

UND’s

FIGHTING SIOUX

logo issue

by

Scott M. Parker

While it is my intent to provide useful information on what is often referred to as the “other side” of the UND Fighting Sioux logo issue, it is not my intent to belittle or offend those who necessarily do not know what these issues are.

While I am not naive enough to think I will change the minds or positions of many of the supporters of the nickname and logo, I will take this opportunity to inform those who truly do not understand this “side” of the issue.

Understand dear reader, ignorance in itself, by definition, does not imply stupidity, lack of intelligence, evil, or any such negativity. It is simply a lack of knowledge. It is for those with a genuine lack of knowledge on the subject of the effects of UND’s Fighting Sioux nickname and logo that this has been written.

That having been said, you will notice throughout this writing that I have often used the term “supporters.” The supporters, to which I refer, are those so called “hard core” supporters who will, even in the face of any objective reasoning, continue to support the logo and nickname. Again, this is not written for those people. It was written for those, for whom I might also say I have great respect, who maybe like the name, don’t understand the issues, and truly don’t see the harm in it, but are willing to take the time to learn this “other side” and maybe reconsider their position.

Included here is a web address leading to good information on the topic (“this side” of course!). Aside from that, should you have any questions or comments for me, don’t hesitate to send an email. Alternatively, should you want more information, you would be more than welcome to ask any of the staff at American Indian Student Services if they, or a student they know of, would be willing to talk with you about the issue. Genuine concern is always welcomed.

The article from the Journal of Communication Inquiry Mascot Matters: Race, History, and the University of North Dakota’s “Fighting Sioux” Logo (January 2002) can be found in the archives pertaining to the history of the Fighting Sioux logo in the Special Collections Department in the Chester Fritz Library at UND.

All material referenced “BRIDGES website” can be found from, well, the BRIDGES website. http://www.und.edu/org/bridges/index2.html

A copy of the 1930 “First Annual Sioux Pow-Wow” pamphlet can be found at the American Indian Student Services office.

A copy of the “MINORITY REPORT” can also be found at the American Indian Student Services. I’m sure it must also be available other places, but that’s where I got mine.

Again, if you find contradictions in this writing, find anything to be incorrect, have a counter argument that you feel is in need of consideration, or just have a comment or question, feel free to send an email.

Scott M. Parker ndnejk8r@gmail.com

(mis)information

In my attempts to learn the truth of the basis for UND’s nickname to ever become “The Fighting Sioux” in the first place, I was first told that it was something the Sioux tribes wanted and endorsed. That’s where this idea of the nickname being an honor to the Sioux people comes from. It seems that is a myth. After a few encounters with dissimilar ideas of the beginnings of the “Fighting Sioux,” I began my research. My first source was the Minority Report Submitted by University of North Dakota American Indian Student Services and the Campus Committee for Human Rights, in response to the NCAA Institutional Self Evaluation Examining the Use of American Indian Mascots, Nicknames and Logos (2005). I also used an article from the Journal of Communication Inquiry Mascot Matters: Race, History, and the University of North Dakota’s “Fighting Sioux” Logo (January 2002). And of course, I knew I would never get through this without my old friend, the BRIDGES (Building Roads Into Diverse Groups Empowering Students) website to gain insight and to help me express my thoughts.

Considering the length of time, number of protests, discussions, debates, amount of violence, and media coverage spent on UND’s logo issue, my assumption was the advocates of the “Fighting Sioux” nickname were either uneducated or mis-educated on the topic. Attributing ignorance, rather than racism to them, I assumed good information on the topic must be scarce. Surely, I thought, if people were only educated on the subject, Native American mascots would be short-lived. Most of the ideas expressed in this writing have been on my mind for quite some time. Some, I view as common sense; others I picked up in conversations with others and have adopted as my own. My ignorance of the fact that these ideas, and many more, are available in print to anyone who cares to spend just a few minutes researching, has lead me to believe that the only reason this has gone on as long as it has is because the general public was not aware of these ideas. I now realize the general public’s ignorance is self-imposed. The amount of information available, from just a few sources, is plenty, I would think, for a reasonable person who is sincerely looking for answers.

Thanks to the Journal of Communication Inquiry and author Raul Tovares, UND’s American Indian Student Services, and the BRIDGES website, my work is much less complicated than I had envisioned. It seems Tovares was also concerned about the logo, its beginnings, and the issues surrounding it. And much like I have done, he too had to wade through misinformation before finding the truth of the matter. Most of the facts cited in this writing will be quoted from either Tovares or AISS’s Minority Report, while many of the ideas not my own are taken from the BRIDGES website.

What mascot?

With the idea of clearing up whether or not UND’s logo, nickname, and mascot are offensive, I might do well to first try to establish that UND even has a mascot (UND doesn’t seem to think so). Here’s what the Minority Report has to say on the matter:

[UND]Mascots: American Indian people. Although the University of North Dakota claims it does not have a mascot, its mascot is very clearly an American Indian. The University’s athletic name, “Fighting Sioux” and its symbol, an “Indian-head” represent the mascot. A mascot is defined as “a person, animal, or thing that is believed to bring good luck, usually one that becomes the symbol of a particular group, especially a team.” In many respects those who are hired to entertain the crowds before and during UND athletic events, and to lead the teams onto the field, floor, or ice have become the University’s mascots.

But, it’s beautiful

There have been a few different versions of the official symbol of the Fighting Sioux, some more demeaning than others, but all stereotypical and unbecoming of Native Americans. The argument has been made that the current likeness, a left facing profile of the head of an American Indian male including eagle feathers, a symbol held sacred by many Native American people (see fig. 2) is “beautiful and very well done” and that we should all be proud of it. Although this seems more like a critique of the talent of the artist than a reason to continue the proliferation of a racist stereotype, I will comment that even the most realistic rendition of such a likeness is demeaning when used in the context of a mascot.

Figure 2: Current UND Fighting Sioux logo

But, it’s meant to honor

According to Tovares, UND’s “official statement on the Sioux logo” contends that “UND officially adopted the name “Fighting Sioux” in honor of the first inhabitants of the region and some of the American Indian tribes of the state.” While this sounds nice, and at first glance, leads us to think this is a commendable stance for UND to take, Tovares brings up an interesting point:

“There is no explanation of why UND would in 1930 decide to “honor” people it hardly allowed on campus. How people who only fifty years before had been hunted down and killed came to be seen in 1930 as “honorable” is not addressed.”

Nor is the fact that it wasn’t until 1935 that the first member of a Sioux tribe (Standing Rock) was enrolled as a student at UND. And even then, Franklin Dog Eagle, for whatever reason, never attended. It seems this was more an advertisement by UND than an educational endeavor for Dog Eagle.

Tovares goes on to cite the “rough and wild antics of the ‘less refined’ of Grand Forks,” including “the drunkenly hilarious drenching of a half-breed’s hair and beard with kerosene and setting it ablaze in a saloon” being reported in the local newspapers in the late 1800s and early 1900s. Could this have been the beginning of the honoring of Native Americans?

The reality of the basis for using the “Fighting Sioux” nickname is much different from this idea of being “in honor if the first inhabitants of the region.” Tovares cites the Dakota Student as the source of the truth. According to Tovares, a letter written in September of 1930 to the Dakota Student by an unidentified person suggested the name “Sioux” as an alternative to the then existing “Flickertails.” The writer gave three reasons for the adoption of the “Fighting Sioux” as the nickname.

• “…there were no better exterminators of bison (the mascot of UND’s rival, [NDSU] than the Sioux,”
• “…the Sioux were warlike and of fine physique,”
• “…the word Sioux could easily be used in chants and songs.”

Saying the use of the “Fighting Sioux” nickname and logo is an honor for Native Americans does not make it so, and telling Native Americans to be honored, does not honor them. Pointing out that the “Fighting Sioux” icon is beautiful, and designed by a Native American, does not take away from the fact that it plays a great role in causing harm to a group of people and perpetuates racism. Not only, I might add, does it harm the members of the Sioux tribes, but it stereotypes all Native Americans. Let me count the ways. Though I will limit my comments specifically to the current icon, and they will be few, I think they could also be accurately applied to those used in the past. We won’t even get into the caricatures that were used in the 1960s and 1970s; I think they speak for themselves. (see figs 4.1 & 4.2)

• This representation of the “Fighting Sioux” suggests Native Americans either

1. Normally go about with feathers in their hair, or
2. Went about (when they were in existence) with feathers in their hair. The lack of general knowledge of Native Americans by many suggests most people believe Native Americans to be extinct.

• This representation of the “Fighting Sioux” suggests that either

1. Because we do not normally see Native Americans who necessarily resemble the icon, Native Americans must no longer be in existence, or
2. There is some difference between the contemporary Native American and the one depicted in the icon; in this case, the one depicted in the icon would be extinct.

• This representation of the “Fighting Sioux” suggests, as does one of the reasons behind its use, “the Sioux were warlike and of fine physique” (notice, “…were…” and apply to #2 above). This causes even more problems

1. Warlike perpetuates the stereotype that the Sioux are all about violence. This actually falls under one definition of racial profiling.

2. This also suggests that their facial features easily identify all members of the Sioux tribes. The reality is that many Native Americans are often mistaken for, among others, Hispanics, Italians, Asians, and yes, even Caucasians. Certainly, the vast majority of the general public would be at a loss in identifying the membership of the more than five hundred tribes that any particular Native American might belong to based on nothing more that a photograph (or drawing) of their facial profile.

• This representation of the “Fighting Sioux,” depicting the strong facial characteristics that all Native Americans are normally associated with, affects the members of all tribes, by association. Considering #2 above, one might say “if you’ve seen one Indian, you’ve seen them all.”

1. Considering the countless racial slurs, comments, and remarks I’ve personally heard, heard about, and read while attending the University of North Dakota, there have been very few that have ever been directed specifically toward the members of the Sioux tribes. This is of course aside from the standard “Sioux suck,” and “Fuck the Sioux” that are so common at athletic events.
2. This defies the argument that those not belonging to the Sioux tribes are not affected by the logo and therefore should not be bothered by it one way or another. The fact is, in the eyes of the general public, every Native American attending UND is Sioux.
   
   
   

Figure 4.1: Sammy Sioux (1960s)


Figure 4.2: Fighting Sioux (1970)

But, they endorsed its use

While it is true that in the late 1960s a member of the Standing Rock Sioux tribe did travel to the University of North Dakota to endorse the use of the Fighting Sioux mascot and logo, and to express feelings of being honored. He was not a tribal representative. What this means is that one individual tribal member’s endorsement has been cited as the endorsement of the Sioux tribes of North Dakota. This is no doubt what is being referenced when we hear of the Sioux “giving” the name to UND and now “wanting to take it back.” That’s interesting; maybe that’s where the term “Indian Giver” comes from.

But, it’s used with respect

While I can say that I’ve heard many times that the “Fighting Sioux” nickname, and logo are used with respect, I really can’t say I know what that means. I have never seen an example of this. I have seen countless examples, however, of disrespect. (see fig5.1)

Figure 5.1

Along with this level of respect given the nickname by its supporters, we shouldn’t be surprised by what we see from the rival sports teams. (see Figs. 5.2, 5.3)

Figure 5.2

Figure 5.3

American Indian Student Services has provided me with a copy of a pamphlet advertising the “First Annual Sioux Pow-Wow” at UND, to be held October 17-18, 1930. Prior to this, the event had been called “Homecoming,” but with the new nickname, it was decided it should be called a “pow-wow.” The announcement on the first page asks that “schemes used in decorations and floats be ‘Indian in nature’” and noted, “Accordingly this booklet has been garbed to follow this scheme.” (see Fig. 6.1)

Figure 6.1: Pow-Wow pamphlet

In this pamphlet, I thought, surely I would find an example of how the “Fighting Sioux” nickname had been used, at least in the beginning, with respect. At the same time, I thought it would be interesting to find out what it means for something to be “Indian in nature.” Once again, I met with yet another disappointment.

What I found in the pamphlet was that a photograph of each of the contributors (authors), UND President, Alumni President, the business manager, chairman of the Homecoming committee, Athletic Director, etc. had been superimposed on a cartoon drawing of, well, Indians. Below each of the photos was the, I guess, mock “Indian name” of the person. They were all “Chiefs” by the way. President Kane was Chief Tom-a-Hawk Kane and the Alumni President was labeled Chief Smell-Pooder Traynor. There were other such names as Chief “Wampum” Wilkerson, Chief “Web-Foot” Webb, and Chief “Fleetfoot” Jarrett. (see figure 6.2)

Figure 6.2

I also noticed on the back cover of the pamphlet, an advertisement placed by the “New Belmont Café.” The heading was “We Look Competition Square in the Eye!!!” This was above a cartoon drawing of an apparently confused Jackrabbit being looked “square in the eye” by a large-nosed Indian (obviously!) adorned with headband, single feather sticking straight up from the back of his head, loincloth, and tomahawk. Under the drawing is the subheading “Woe to the Poor Jackrabbit.” [the “Jackrabbits” was the nickname of the opposing team] (see figure 7.1)

Figure 7.1: We Look Competition Square in the Eye

I might also note that the last item on the agenda for the “Pow-Wow” was, at 9:00 pm, Thursday October 18, 1930. It was to be a “Pow Wow Dance at the University Armory. All the alumni are urged to attend this function.”

Remember, in 1930 not one Native American was, or had ever been, in attendance at UND. I wonder just how this “Pow Wow” was conducted. I did notice a lot of greeting and welcoming of alumni, but failed to notice any mention of welcome to the Sioux tribes, who were supposedly being honored. Note, according to the myth, and UND’s “official statement on the Sioux logo,” “UND officially adopted the name “Fighting Sioux” in honor of the first inhabitants of the region and some of the American Indian tribes of the state.” Doesn’t it seem reasonable that if that were in fact true, UND might want to invite some of these first inhabitants of the region to the “First Annual Sioux Pow-Wow,” at least the first, in the same year the name was adopted.

But, it’s all in fun

Okay, back to the BRIDGES site. The following is taken from Ward Churchill’s “Indians Are Us?”, 1994, Common Courage Press and posted on the BRIDGES website.

“Simple consistency demands that anyone who thinks the Tomahawk Chop is a swell pastime must be just as hearty in their endorsement of the following ideas, which—by the “logic” used to defend the defamation of American Indians—should help us all really start yukking it up. First, as a counterpart to the Redskins, we need an NFL team called "Niggers" to "honor" Afroamerica. Halftime festivities for fans might include a simulated stewing of the opposing coach in a large pot while players and cheerleaders dance around it, garbed in leopard skins and wearing fake bones in their noses. This concept obviously goes along with the kind of gaiety attending the Chop, but also along with the actions of the Kansas City Chiefs, whose team members-- prominently including black team members-- lately appeared on a poster looking "fierce" and "savage" by way of wearing Indian regalia. Just a bit of harmless "morale boosting", says the Chiefs' front office. You bet.”

Churchill goes on to include other groups that have historically been left out:

"Hispanics"? They could be "represented" by the Galveston "Greasers" and San Diego "Spics", ... Asian Americans? How about the "Slopes", "Dinks", "Gooks", and "Zipperheads”…just another barrel of laughs, at least by what current editors say are their "local standards" concerning American Indians.”

Not only are members of many races included in this article, there are members of many groups that might want to join the fun.

“Teams like the Kansas City "Kikes", Hanover "Honkies", San Leandro "Shylocks", Daytona "Dagos", and Pittsburgh "Polacks" will fill a certain social void among white folk. Have a religious belief? Let's all go for the gusto and gear up for the Milwaukee "Mackerel Snappers" and Hollywood "Holy Rollers". The Fighting Irish of Notre Dame can be rechristened the "Drunken Irish" or "Papist Pigs". Issues of gender and sexual preference can be addressed through creation of teams like the St. Louis "Sluts", Boston "Bimbos", Detroit "Dykes", and the Fresno "Faggots". How about the Gainesville "Gimps" and Richmond "Retards", so the physically and mentally impaired won't be excluded from our fun and games?”

Of course this is all in fun, but I think it gives an idea of what it might be like if all people were looked at equally. Again, I don’t think I could say it any better than Churchill:

“None of this is demeaning or insulting, at least not when it's being done to Indians. Just ask the folks who are doing it, or their apologists like Andy Rooney in the national media. They'll tell you-- as in fact they have been telling you-- that there's been no harm done, regardless of what their victims think, feel, or say.”

But, it doesn’t hurt anyone

In the sense that the terrorism inflicted on the World Trade Center in New York a few years ago didn’t physically harm me personally, I guess one could say it didn’t hurt me. But every time I, or someone I’m with, board an airplane, I feel some of the effects of it. I also feel some of those effects when I buy gasoline for my automobile, when I enter the Grand Forks county courthouse, etc. It isn’t really the logo or the nickname that inflicts the hurt on many of us, it’s what they perpetuate that hurts; it’s called racism. It is also true, as mentioned in the next section of this writing, that self-esteem is one of the most important factors in a person’s well-being. The “Fighting Sioux” logo does hurt the self-esteem of many. Interestingly, it doesn’t seem to hurt the self-esteem of its supporters, who, in all reality, should be ashamed of themselves.

The “Fighting Sioux” logo not only tells us a few things about the views of non-Natives toward Natives, it tells us a few things about the bias, ignorance, racism, double standards, ethics, and integrity of the supporters themselves. Supporters of the nickname either don’t know the damage it does (ignorance), or they don’t care (racism). My question is about how much integrity one must have to support something they either don’t understand or know is wrong.

Another way Native Americans are hurt is by the constantly threatening atmosphere at UND. While not all Native American students attending UND have been physically harmed, or even threatened, most have read the racist remarks on T-shirts and the posters distributed around campus. (see figs 9.1-10.2) Of course the common argument is that only a small percentage of the community actually does these things. I’m sure this is true, but I believe they speak for the majority of the supporters.

Figure 9.1: Threat

Figure 9.2

Figure 10.1

Figure 10.2

But, it’s tradition

Yes, it is. Racism is one of the longest standing traditions in the history of the United States.

Aren’t there a lot of other, more important, things?

While it is true that Native Americans have plenty of problems to deal with, including high rates of poverty, alcoholism, suicide, teenage pregnancies, diabetes, cancer, drug addictions, abuse, and gambling addictions, along with inadequate medical care and educational systems, and the list goes on, there are really at least two answers to this question. (both of these concepts are taken from the BRIDGES website)

• Many of these problems stem from a lack of self-esteem. With that in mind, we might say “there is nothing, [at least not much,] more important than one’s sense of identity and self-worth. A person’s self esteem is shaped, to a great extent, by how they are portrayed by others. This is especially true with children.” (BRIDGES FAQs)
• The fact that many Native Americans face many problems does not take away from the racism perpetuated by the “Fighting Sioux” logo. And while much work and attention is needed in areas mentioned, it doesn’t mean one cannot take the time to address the issues arising from racism perpetuated by college nicknames and mascots. “It’s not an either/or choice.” (Robert Jensen, What the “Fighting Sioux” tells us about White People, BRIDGES website)

Indians actually get more than the rest of us

I guess this is a stab at the myth of “All Indians get free schooling and don’t even have to pay taxes.” The reality is this: I don’t know or know of, or have ever even heard of a single Native American who has ever attended college and hasn’t had to pay for it. That’s not to say they have had to pay for it all on their own, but the college does charge. On the other hand, I don’t know or know of anyone, Native or not, that hasn’t had some help paying for college. I’m not sure, but I believe the PELL grant is available to all American Citizens. I also realize many non-Natives rely on family and friends for financial help, I happened to rely on Bill Gates. Much of my funding was in the form of a scholarship from the GMS foundation; however, this is a private organization and cost the taxpayers of this North Dakota nothing.

While it’s true, Native Americans living and working on reservations do not pay state taxes (until they make a purchase off the reservation), they also do not receive any of the benefits of state taxes (until they leave the reservation), which is only right, those who use things should pay for them.

Considering what Native Americans actually do get in North Dakota, we might take a look at the treatment they get in comparison to that given to non-Natives. It seems to me that being a Native American in the state of North Dakota is a lot like being any minority anywhere in the United States. Comedian Chris Rock said it best when he described the relationship between minorities and the United States. He described this fine country as being like an uncle, the one that paid for your education…but…molested you. That’s how it is for Native Americans too, there is no better place to be, but it is often uncomfortable, and sometimes even dangerous to be here. I will leave you with an article from the Grand Forks Herald that draws attention to the inequities in the treatment of one young Native American man versus one young non-Native lady.

Editor's Note: Although several other teens have been recently murdered in Grand Forks, it appears that only the white ones have been given media and police attention.

Name:	Russell Douglas Turcotte
Place:	Devil's Lake, North Dakota
Age:	19 years old at time of death
Description:	Male, American Indian 5' 8" tall
Case Details: Russell was found November 5, 2002 in a shelter belt 12 miles northwest of Devils Lake a town about 90 miles west of Grand Forks. His death was ruled a homicide. Russell went missing July 12, 2002. He was last seen at a gas station in the vicinity of the 4300 block of Gateway Drive near Highway 2 in Grand Forks, ND. He was on his way home from a hippie gathering in Michigan and was planning on returning to see his family but never arrived and never picked up the money at Western Union that they left for him. A rancher found the body of Russell Turcotte along U.S. Highway 2 in North Dakota on Wednesday - He found Russell's nearly nude body lying among the trees at about 10 a.m. The Ramsey County coroner said Turcotte's body may have been at the spot since late July or early August. The sheriff declined to comment on how Russell died but said the case is being investigated as a homicide. The body was two feet into the shelter belt and partially decomposed. If you have any information, please contact: Ramsey County Sheriff's Department: 1-701-662-0700 or Grand Forks Police Department (701) 787-8000 or North Dakota Bureau of Criminal Investigation (701) 828-5500 There is a $5,000 reward for information leading to the arrest and conviction of Russell's killer(s)	Turcotte family wants same attention for their case By Stephen J. Lee Herald Staff Writer Like Dru Sjodin, Russell Turcotte disappeared from Grand Forks. Like Dru, Russell last was heard from on a telephone call to a loved one. Like Dru, Russell had a mother and father and loved ones and friends who by the next day worried that something bad had happened. And like Dru, Russell had people who cared who contacted Grand Forks police the next day to say something was wrong, that their child was missing. Like Dru's parents, Russell Turcotte's parents are divorced and live in different towns. But that's where the similarities begin to diverge. Russell last was heard from July 13, 2002, from a truckstop in Grand Forks; he was on the telephone to his mother, Linda Flynn, who was in his hometown of Wolf Point, Mont. She promised to wire him money the next day to Grand Forks so he could finish his hitchhiking trip faster by bus to make a wedding in Montana. But the money was never picked up, and Russell was never heard from again. Dru's case became a criminal case and a suspected abduction within 12 hours of its being reported to police. Within a day or so, hundreds of volunteers were searching fields near Grand Forks and Crookston for her. But in Russell's case, it took months for the family to convince law enforcement to mount a search. And it never involved 1,700 volunteer searchers joining 100 or more law enforcement officers from 21 federal, state and local agencies, like the search Wednesday for Dru. When Russell's family mounted their own search, using a Texas outfit and pleading with Grand Forks police, the police finally became involved in October last year, three months after Russell disappeared. But the search involved only a few law enforcement officers and a couple of dozen volunteer searchers. Instead of the dozens of news reporters from national and regional companies and regular coverage on national TV shows, Russell's case attracted only fleeting news media attention. Russell Turcotte's disappearance took a long time to become a search. He was 19 when he disappeared. Bringing it back Flynn said when she first called police July 14, a dispatcher, when learning Russell's age, chuckled and told her to wait a few more days. She then was told to file a missing person report through her local police agency, in Wolf Point, Flynn said. That meant Grand Forks police did not have primary jurisdiction, which didn't help, she said. It wasn't until Nov. 2, 2002, that a farmer hauling cattle accidentally found Russell's remains in a tree row near U.S. Highway 2, near Devils Lake, about 60 miles west of Grand Forks. Dru's case brought it back for Russell's family. "Immediately, on hearing of her disappearance, it was like someone kicked me in the stomach," said Bill Turcotte, Russell's father, who lives in Chinook, Mont. "It brought back all of the feelings from when Russell was missing. We are feeling bad for Dru's parents and voice our support for them and add our prayers for them." But he was struck by differences in the cases. "When they reported Dru missing, law enforcement was right on it. That was great for the family," Turcotte said. "It never happened for my son. They didn't respond at all. It bothers me that we never got that courtesy and response." Grand Forks Police Chief John Packett said he sympathizes with Russell Turcotte's family, as with any family who loses a child. If the circumstances had been the same in Turcotte's case, and police knew the same information, the response would have been similar, Packett said. Turcotte's family isn't the only one struck by the massive outpouring of support for Sjodin's family, said Lt. Byron Sieber of the Grand Forks Police Department. "Anyone around the country who has lost a child, and has been watching this, would ask, 'Why wasn't this done for my child?'" Packett said the case is unprecedented in his experience in terms of the support from other law enforcement agencies, the volunteer turnout and the news media focus. Sieber points out that there are some unusual facts in the Sjodin case that have grabbed the nation's attention. "She was young, female and attractive, and she was shopping at a mall we all use. This could happen to any of us," Sieber said. The abrupt interruption of her cell phone call with her boyfriend, as she cried, "Oh my God," at the time she is thought to have been kidnapped by Alfonso Rodriguez, Jr., adds frightening drama to Sjodin's case, Sieber said. And the cell phone signal tracked to a relatively small area between Crookston and Grand Forks gave a shape to the investigation most missing persons cases don't have, Sieber said. Lifestyle, race? Russell Turcotte's vagabond lifestyle, being often on the road, hitchhiking, made it more difficult for law enforcement and the public to be certain that he was missing or harmed, and not just traveling. "They just acted like this was a little hippie kid who wandered off, and we told them that isn't the case," Turcotte said. "Why they wouldn't take us serious but took everyone else in this case dead serious the minute she wasn't there." Bill Turcotte also thinks that the fact that Russell was an American Indian, an enrolled member of the Turtle Mountain Band of Chippewas in North Dakota, like his father and siblings, affected the search for his son. Linda Flynn is an enrolled member of the Assiniboine Sioux tribe in Wolf Point. "What is different about Russell's disappearance and subsequent murder, other than our son is obviously Native American, and we are also," Turcotte said. "Now, you have a blond-haired, blue-eyed white girl. Where is the justice? Where is the equality? It doesn't seem to be there." His son had no governors speaking out on his behalf, Turcotte said. North Dakota Gov. John Hoeven and Minnesota Gov. Tim Pawlenty both have spoken much about the tragedy of the Sjodin case. His family received a free meal or two in the truckstop where Russell last was seen. And a billboard company donated a sign for months. And they expressed gratitude for all the help they received. Sjodin's family also has expressed thanks for all the help, which has included being put up at the Hilton Garden Inn and having meals paid for. UND and the city of Grand Forks have joined in the effort to help pay the family's costs, city officials have said. Russell's parents emphasize that they think the Sjodin family deserves all the support they receive. "We were amazed at the difference in turnout," Bill Turcotte said. "We hope maybe we taught them something, the fact that they didn't get right out and look for Russell, and then later found out maybe they should have. I hope they did learn something from what they didn't do for my son Russell." Now, for Russell's family, the waiting is to find who killed him and left him in a lonely North Dakota tree row. "I'm going to always try to be optimistic about finding who killed him," Flynn said. "We will do all that we can to make sure that happens, somewhere, in some fashion. We just won't give up. It's been a fight from the beginning, because he was worth it. He was our son."