Key Takeaways:
- Indigenous identity theft is a significant issue that has become more prevalent in recent years, particularly after events that draw public attention to the harms settler states have caused Indigenous communities.
- Non-Indigenous people often appropriate Indigenous lived experiences, stories, struggles, and traumas, signaling a broader cultural and social sickness.
- Indigenous identity has become desirable, with educational institutions and industries seeking to recruit Indigenous people and promote reconciliation plans.
- False claims of Indigeneity, or "pretendians," can be damaging and perpetuate colonial hierarchies, reinforcing the idea that Indigenous Peoples are "not good enough."
- Accountability and truth-telling are essential in addressing Indigenous identity theft, and it requires a commitment to relational ethics and Indigenous oversight.
Introduction to Indigenous Identity Theft
Years ago, when the author first began researching Indigenous identity theft, they tried to explain it to their Indigenous family members in northwestern Ontario. The women in their family responded with humor, highlighting the absurdity of the situation and the major shift in how desirable Indigenous identity has become. The author’s mother noted that not even Indigenous people wanted to be Indigenous in the past, but now it seems that everyone wants to be Native. This shift is attributed to the growing recognition of the harms caused by settler states and the increasing desirability of Indigenous identity.
Cultural Phenomenon
The patterns of Indigenous identity theft reveal a cultural phenomenon where non-Indigenous people appropriate Indigenous lived experiences, stories, struggles, and traumas on a wide scale. This signals a broader cultural and social sickness and deterioration. The public "outings" of authors and artists who have falsely claimed Indigenous identity, such as Thomas King and Joseph Boyden, have highlighted the issue. These individuals have become a kind of counterfeit currency, granting non-Indigenous people easy access to digestible versions of Indigenous identity and experience. However, these versions are often nothing more than settler fantasies and are not representative of the true experiences of Indigenous Peoples.
Western ‘Hero’ Narratives
The concept of "heroes" is rooted in Western narratives that elevate individuals as saviors. This can be problematic, as it isolates collective struggles and conceals the systemic problems behind them. Liberation requires structural transformation, not extraordinary heroes. The creation of Indigenous "heroes" by settler-controlled industries like publishing, media, and academia has contributed to the issue of Indigenous identity theft. These industries have valued marketable versions of Indigeneity over authentic voices, and community voices that questioned the authenticity of these "heroes" were often ignored.
Concerns Raised
In cases of "pretendians," there are people who raise concerns from the beginning because they cannot find themselves in the stories and experiences of those who falsely claim Indigenous identity. As Indigenous Peoples, it is essential to reflect on why these voices are often not collectively amplified and protected. Underlying identity fraud is a belief that Indigenous Peoples are "not good enough" and that impostors can be better Natives than them. This reinforces colonial hierarchies and perpetuates the idea that Indigenous worth must be validated through settler recognition.
Power to Repair Harm
Accountability and truth-telling are essential in addressing Indigenous identity theft. It requires a commitment to relational ethics and Indigenous oversight. When individuals like Thomas King are found to have falsely claimed Indigenous identity, they must take responsibility for their actions and work to repair the harm caused. This can involve returning awards, redirecting funds, and submitting to processes defined by the affected Nation. It also means investing in long-term reparations that strengthen Indigenous self-determination and supporting displaced Indigenous writers and future generations.
Conclusion
Indigenous identity theft is a complex issue that requires a nuanced understanding of the cultural and social context in which it occurs. It is essential to recognize that Indigenous identity is not a commodity that can be taken or claimed by non-Indigenous people. Indigenous Peoples are more than stories; they are land, family, community, and deserving of a future where their identities are not distorted for profit or prestige. Accountability and truth-telling are crucial in addressing Indigenous identity theft, and it requires a commitment to relational ethics and Indigenous oversight. By working together, we can build trust and repair harm, and create a future where Indigenous identities are respected and valued.