Source: The Conversation – Canada – By Daniel Heath Justice, Cherokee Nation citizen, Professor of Critical Indigenous Studies and English, University of British Columbia
From writers and academics to politicians and even convicted murderers, why are people who claim to be Cherokee so prominent in Canadian “pretendian” cases?
Although Métis, Mi’kmaq and Abenaki communities are the Nations most often targeted by unsubstantiated and false claims to Indigenous heritage in Canada, the controversies involving Cherokee claimants may surprise many Canadians.
This is not unexpected. In the United States, it’s so common for non-Native people to claim Cherokee heritage that a family history myth has taken root — one so pervasive that even Ancestry.com warns users against it.
The “Cherokee syndrome” is a phenomenon in which someone claims an unverified distant Cherokee ancestor as the sole foundation on which they build a shallow Indigenous identity.
The roots of ‘Cherokee syndrome’
Most discussions of this phenomenon point to a mix of motivations for these heritage claims.
They include the desire for white settler descendants to distance themselves from their heritage’s history of colonial violence, co-opting Indigeneity for personal or political purposes — often to support right-wing white grievance politics — and basic greed for resources and opportunities belonging to Indigenous Peoples.
In all cases vague, essentialist claims to supposed “blood” are asserted as being more important and more “real” than actual Indigenous cultural belonging, verifiable kinship or confirmed political status.
As a globally recognized Indigenous Nation with a long history of intercultural exchange and intermarriage with newcomers, Cherokees feature prominently in these questionable family mythologies more frequently than other Nations, but only because of stereotypes and visibility, not because of actual relations.
This is increasingly reflected in available data, including national census figures in the U.S. and Canada.
A mismatch between identity and reality
The U.S. Census Bureau has tracked Indigenous heritage claims for decades, and Cherokee is overwhelmingly the group identity most commonly appropriated by Americans.
For example, from 1970 to 2020, Cherokee identification on the U.S. census increased by 2,221 per cent — an astonishing rate far exceeding the general population increase of 63 per cent. This can only be attributed to significant changes in self-identification.
In 2020, “Cherokee” was the top-cited Indigenous affiliation in 35 states, although the three federally recognized Cherokee Tribal Nations and reservations are in only two: Oklahoma and North Carolina. In fact, in 2020, there were more than a million additional Americans who self-declared as Cherokee than there were actual Cherokee tribal citizens.
This is true on the local level as well. The Cherokee National Research Center in Tahlequah, Oklahoma, provides extensive genealogical support for those seeking evidence of Cherokee heritage. Of 4,005 total research requests from 2022 to 2024, only 80 people — two per cent — had any confirmed evidence of Cherokee heritage.
Legitimate Cherokee relations aren’t particularly obscure or difficult to trace. Actual Cherokee scholars like me know that we’re one of the best-documented peoples in the world, with an extensive and detailed documentary archive, as well as community genealogists and researchers who can assess relations with high reliability.
Collating available data from national, tribal and institutional sources indicates that only three to seven per cent of people in the U.S. who assert a public Cherokee identity have any verifiable relationship to living or historical Cherokee communities; 93 to 97 per cent of claimants do not.
This troubling pattern repeats in Canadian census figures as well. In the 2021 census, 10,825 people in Canada identified as being Cherokee. Of the three Cherokee Tribal Nations, the Cherokee Nation has the most inclusive citizenship criteria and the most comprehensive records for genealogical confirmation, yet our own official citizenship data show only 145 Cherokee Nation citizens in Canada.
Figures from the Eastern Band of Cherokee Indians (EBCI) and the United Keetoowah Band of Cherokee Indians (UKB) were unavailable, but would likely be 20 to 30 at most, given their significantly smaller base populations. Even accounting for potential EBCI and UKB figures and a small number of verifiable non-citizen descendants, we would find at most about two per cent of people who claimed Cherokee heritage in Canada having any substantiated relationship with actual Cherokees, past or present.
Tellingly, of the 10,825 “Cherokee” respondents, 5,660 — 52 per cent — are Canadians whose families have been in Canada for three or more generations. Entrenched claims to Cherokee heritage therefore run deep in a surprising number of Canadian families — troubling histories that are only just coming to light in an analysis of the impacts of self-Indigenization and pretendianism.
False claims undermine Indigenous sovereignty
Pretendianism is a direct attack on Indigenous sovereignty and the rights of Native Nations to determine their own protocols of citizenship and belonging.
Believing a quaint family story is one thing, but it becomes deception — and even criminal fraud — when used to unethically access Indigenous relationships and resources, and becomes violence when used to attack Indigenous rights and undermine policies meant to improve Indigenous lives.
The arts, politics, and academia are increasingly sites of fierce debate and even chilling litigation as questionable claims to Indigenous heritage come under increasingly scrutiny from communities, activists and researchers.
The number of Canadians who have used such claims in troubling ways is not insubstantial, and neither are their impacts. Long-celebrated Canadian writer Thomas King and the libertarian Alberta premier, Danielle Smith, are prominent “Cherokee” examples, but they are by no means alone. (Incidentally, Smith is also on record claiming “Métis from America’s Midwest” heritage while consistently pandering to reactionary anti-Indigenous attitudes.)
Cherokee sovereignty and Cherokee people experience real harm when the overwhelming majority of people who insist their unsupported claims are genuine have no actual relationship to Cherokees, no familiarity with or understanding of histories, cultures, languages, struggles or hard-fought rights; no investment in our Nation’s well-being, no respect for our Nation’s political sovereignty and legal orders and no care for or commitment to our actual families or relations.
Using unsubstantiated claims to assert a public Cherokee identity not only misrepresents the ongoing reality of legitimate Cherokee experience, but also deforms how Cherokee belonging and sovereignty are understood in the non-Indigenous cultural imagination, as well as in law and politics. And this, like all the poisonous fruits of colonial violence, is harmful to all Indigenous peoples, not just Cherokees.
Cherokee relations are profound, abiding and verifiable realities. They are far from the self-serving extraction fantasies of colonizers and their claimant descendants, regardless of which side of the 49th parallel they call home.
Daniel Heath Justice has received research funding from the Social Sciences and Humanities Research Council.
– ref. Sovereignty over stereotypes: The data behind false Cherokee identity claims in Canada – https://theconversation.com/sovereignty-over-stereotypes-the-data-behind-false-cherokee-identity-claims-in-canada-275903
