Thomas King: As we learn another ‘hero’ is non-Indigenous, let’s not ignore a broader cultural problem

Source: ForeignAffairs4

Source: The Conversation – Canada – By Celeste Pedri-Spade, Associate Professor, Department of Anthropology, McGill University

Years ago, when I first began researching Indigenous identity theft — something that intrigued me intellectually and impacted me personally — I remember trying to explain it to my Indigenous family members back home in northwestern Ontario.

We are Anishinaabeg and member citizens of Nezaadiikaang (Lac des Mille Lacs First Nation).

The women in my family responded with humour, seeing the absurdity of it all. My mother laughed and said: “Geez, I remember when not even Natives wanted to be Native … whatever happened to those times!”

Her comment highlighted a major shift in how desirable Indigenous identity has become, and how false claims tend to rise after events that draw public attention to the harms settler states have caused our families and communities.

This desirability is, indeed, heightened as educational institutions engage in processes of Indigenization and seek to recruit Indigenous people into faculty and administrative roles that assist them in advancing their reconciliation plans.

Think of how many white settlers were quick to shake a Cherokee “princess” from their family tree after the Civil Rights Movement, or how recent cases of Indigenous identity fraud in Canada align with the era of Truth and Reconciliation. This era, we know, has revealed very hard truths about Canada’s relationship with Indigenous Peoples.

Cultural phenomenon

These patterns reveal more than individual acts of deception. They expose
a cultural phenomenon: when non-Indigenous people appropriate our lived experiences — our stories, struggles and traumas — on such a wide scale, it signals a broader cultural and social sickness and deterioration.

What we come to learn through the public “outings” of author Thomas King, Buffy Sainte-Marie, Mary Ellen Turpel-Lafond, Michelle Latimer and Joseph Boyden is that they offer a projection of “Indigenous success” that is often nothing more than settler fantasies: commodified versions of Indigeneity that Canadians find palatable.

These figures become a kind of counterfeit currency, granting Canadians easy access to digestible versions of Indigenous identity and experience. But they are not ours, they are not us and they are not our stories. My mother believes this happens because Canadians do not truly want the truth of who we are, past or present.

This raises a hard question: how did these figures become Indigenous icons in the first place?

Western ‘hero’ narratives

Many Indigenous cultures caution against the concept of “heroes,” which is rooted in western narratives that elevate people as saviours. Turning people into heroes isolates collective struggles, conceals the systemic problems behind them and reinforces colonial ideas of individual exceptionalism — celebrating those who manage to succeed in oppressive systems instead of valuing relationships and community resilience.

Liberation doesn’t hinge on extraordinary individuals; it requires
structural transformation. When we elevate “heroes,” we risk distorting accountability and reinforcing inequity.

The truth is, these heroes were largely created by settler-controlled industries like publishing, media and academia — not by us. Their success was sustained by gatekeepers who valued marketable versions of Indigeneity over authentic voices. And while community voices questioned their authenticity from the start, we must ask why those warnings were ignored.

Concerns raised

In cases of a “pretendian” — false claims of Indigeneity — there are people firmly grounded in community who raise concerns right from the beginning because they cannot find themselves in the paragraphs and crescendos of those who don’t sing or speak truth. As Indigenous Peoples, we need to reflect on why such voices are often not collectively amplified and protected.

Underlying identity fraud is a belief that Indigenous Peoples are “not good enough” — that impostors can be better Natives than us. They reconcile their theft by convincing themselves they can achieve what we cannot, that we need them to “be us.” That is profoundly damaging.

It reinforces colonial hierarchies and perpetuates the idea that our worth must be validated through settler recognition.

Power to repair harm

In King’s recent opinion piece in The Globe and Mail, he wrote he was devastated to learn, contrary to what he believed, that he did not have Cherokee ancestry. He discovered this, he said, after he requested a meeting with Tribal Alliance Against Frauds, an American Cherokee organization, because he was aware of “a rumour that appeared” accusing him of not being Cherokee.

He said he’ll need to “survive a firestorm of anger, disbelief and betrayal” and will then “sort through rubble to see if there is anything left of my reputation, of my career.”

This was the most troubling for me — not only because it sounds like self-victimization, but because King has the power to repair harm. Accountability begins with truth-telling: admitting the false claim, making no excuses and disclosing and returning all benefits gained.

It means returning awards, redirecting funds and submitting to processes defined by the affected Nation — in King’s case, the Cherokee Nation. It means investing in long-term reparations that strengthen Indigenous self-determination, such as funding community priorities, supporting displaced Indigenous writers and investing in the brilliance of future generations.

We are more than stories

Accountability is not a one-time op-ed; it is an ongoing commitment, verified by Indigenous oversight and grounded in relational ethics.

King once wrote: “The truth about stories is that that’s all we are.” I admit to referencing it in my own writing. It is poetic, but incomplete.

We are more than stories. We are land. We are family. We are community. And we deserve a future where our identities are not commodities, where our truths are not distorted for profit or prestige and where accountability is measured not by words but by actions that build trust and repair harm.

Celeste Pedri-Spade does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

– ref. Thomas King: As we learn another ‘hero’ is non-Indigenous, let’s not ignore a broader cultural problem – https://theconversation.com/thomas-king-as-we-learn-another-hero-is-non-indigenous-lets-not-ignore-a-broader-cultural-problem-270773