By Michael Goldstein
By Dennis Romero
By Sarah Fenske
By Matthew Mullins
By Patrick Range McDonald
By LA Weekly
By Dennis Romero
By Simone Wilson
Dowaliby then contacted FilmFour and told them the project needed to be dropped. “People like Nasdijj,” he says, “can’t exist without some sort of complicity.”
What can you do when the truth isn’t enough?
For as long as white writers have been impersonating Indians, Indians have been exposing them as frauds. Yet despite remarkable investigative successes in uncovering the truth, their efforts have been largely ignored.
Harjo, who is Muscogee Creek and Cheyenne, has had her own battles outing those she believes to be Native American impostors. She challenged University of Colorado professor Ward Churchill, who gained notoriety last year when he referred to the victims of the 9/11 attacks as “little Eichmanns,” and who claims to be of Cherokee and Creek descent. Though he has no specialized training in the field, he rose through the university ranks to become chair of the Ethnic Studies Department, largely on the basis of his claimed heritage. Yet as Harjo and other journalists have pointed out, he is not an enrolled member of any federally recognized tribe. Likewise, genealogical research carried out by the Rocky Mountain News and several Native journalists could find no trace of Indian blood in Churchill’s family. Despite the insistence of both the Cherokee and Creek nations that Churchill is not one of them, Churchill maintains his position as a professor of ethnic studies and is frequently paid to lecture on Native and political issues around the country. In response to those who question his identity, he simply denies everything and calls his accusers “blood police.”
“Indian identity has nothing to do with blood quantum,” counters Harjo. “You hear that from the phony baloneys trying to attach themselves to some 1,000th particle of Indian blood.”
For Harjo and many Native Americans, the issue of identity extends well beyond the existential or racial question of “Who am I?” It is a legal issue of citizenship. As sovereign entities, tribes have laws that govern who is and isn’t Native. “Someone who’s Italian doesn’t have to look a certain way or be a certain way,” Harjo explains. “They are Italian by virtue of being an Italian citizen. The same is true in Indian country.
“If I go to Italy and say, ‘I think the world of you people. I speak a little Italian, I love spaghetti, so I’m going to be voting in your next election. Give me preference as an Italian citizen as opposed to noncitizens. Give me a job. Give me grant money. And maybe I’m going to carry on your diplomatic relations with other nations,’ people would lock me up. But that’s what happens. The people that step into our world don’t do so in a respectful way. They rush right in and say ‘I’m your leader, I’m the articulator of your culture.’?”
But given the response of many, including prominent publishers and Oprah Winfrey, to the James Frey affair — that his message of redemption is true and so who cares about literal untruths — is it possible that Tim Barrus is using the Nasdijj persona as a vehicle for social justice? After all, AIDS and FAS on the reservation have been themes of his for more than six years. Though his methods are misguided, could his intentions be genuine, and if so, what is the problem with that?
“It’s crazy,” says Harjo, “that’s the problem with it. Why can’t you be who you are, a non-Native person, supporting the same things Indians care about? Why do you have to be one of us to support us? That’s a little loopy, isn’t it? So you have to stand back and say why is that person lying about that? And the answer is because people like that don’t do it for altruistic reasons. It’s about profit. They think pretending to be Indian will help them sell more books.”
And provided the complicity of a publisher, they may be right. On many issues, preachy whites simply lack the political and cultural cachet of someone perceived to be Native American.
“My stepfather once told me, if you want anyone in the world to like you, just tell them that you’re Indian,” says Sherman Alexie. “For some reason we are elevated simply because of our race. I’m so popular I could start a cult. I could have 45 German women living with me tomorrow.”
Indeed, the world has had an Indian fetish since the days of P.T. Barnum. Certain steps have been taken to protect cultural integrity — the Native American Arts and Crafts Act of 1990, for instance, makes it a federal crime for anyone not enrolled in or associated with a federally recognized tribe to sell their art as “Indian.” Yet literature, strangely enough, is not covered under the Arts and Crafts Act, leaving it vulnerable to exploitation.
“The backbone of multicultural literature,” says Alexie, “is the empathy of its audience — their curiosity for the condition of a group other than themselves. Nasdijj is taking advantage of that empathy.”
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