Indigenous Peoples have appeared at the Olympic Games at the beginning of the 20th century not only as participants of contemporary typical human zoo performances, but they also competed in regular sport disciplines (Brownell 2008, Adams 2012). Since then, their presence at these mega-events has varied, in relation to local and transnational politics (King 2015, Gilbert 2018, O'Bonsawin 2015, Hallinan and Judd 2013). Although the idea of sport as a tool for development and change has been widely spread through global NGOs, in terms of global events, such as Olympics, sovereignty issues of indigenous peoples in general remains unsolved. The International Olympic Committee continues to support Rule 50, which bans any sort of political protest during the Olympic Games that means all gestures and expressions of political ideas are forbidden. Recently, also in the context to the anti-racist Black Lives Matter movement, some global sport associations, such as the World Athletics, have begun to challenge this rule of the International Olympic Committee. In this paper, I would like to focus on two main questions: How does the presence of the indigenous peoples shape global international events and their organizers? Does an appearance of the indigenous peoples at the Olympics lead to potential change of colonial/postcolonial discourses related to indigenous sovereignties?