What Rumours in Family Genealogy Indicate about Indigenous Identity & Heritage

It is barely 2024 and already I have encountered surprising revelations in my work as a volunteer genealogist, dedicated to helping individuals potentially eligible for Métis citizenship. The first two cases of the year have cast a light on the complex landscape of indigenous ancestry. Despite both families’ firm belief in their native lineage, no indigenous roots were found.

My process involves careful screening, turning down individuals who claim indigenous lineage from eastern Canada or those who simply want insights from paid DNA kits without any solid indigenous background. I take on files with the aim of growing the Nation, reserving my volunteer time exclusively for those who indicate a solid likelihood of being Métis. Yet, the initial cases provided a stark contrast.

The families were certain of their indigenous ancestry; their narratives were filled with anecdotes and memories. “Well, you could tell just by looking at him he was Native,” one family member said. Another talked about a relative who attended a residential school. Stories of a father who wouldn’t discuss his indigenous ancestry due to shame and a grandmother who danced traditionally were shared as proof of their heritage. But the truth that unfolded was vastly different. These experiences have led me to ponder several hypotheticals.

First, there are likely many people self-identifying as Métis who are unaware that what they believe to be facts about their family history are false. As the Métis grow in their rights, so too does the number of self-identifying people. The idea that people are now self-identifying more because we are no longer in an era where they feel the need to hide their lineage may not be the primary reason we are seeing a significant increase.

Second, over time, perceptions can distort the truth. A Catholic school could be misremembered as a residential school, and jig dancing could simply be a regular two-step. Let us entertain for a moment the idea that a family’s perception is true. For example, consider if a relative was known to bead in the traditional Métis style. It might be a fair conclusion to draw that it is an example of people simultaneously rejecting indigenous people but unfairly adopting the parts of their culture they find stylish or useful.

Thirdly, an ancestor’s repulsion at being identified as native might be indicative of the prevailing societal racism against indigenous people of the time rather than personal shame. The reaction could be suggestive of racist views held by an ancestor, as difficult as that is to come to terms with.

Overall, as a rookie genealogist, I’ve learned to approach family narratives with a healthy dose of skepticism. The real truth often lies hidden in the old-fashioned paper trail and the science of DNA kits, not in accepted family lore. This journey of unearthing hidden histories and challenging preconceived notions about indigenous ancestry continues. It’s opening up new understandings about identity, heritage, and the narratives we choose to believe.