Gabe Galanda’s essay, “The Federal Indian Blood Quantum Fiction,” was published in a new book this month, “Beyond Blood Quantum: Refusal to Disappear.”
The book is the second volume of “The Great Vanishing Act: Blood Quantum and the Future of Native Nations,” which was published in 2016. In the new book, voices from Indian Country convey the insidious impacts of the Indian Reorganization Act confronting the existential and pragmatic questions facing many Native Nations to determine who is—and who is not—a citizen.
Gabe assails blood quantum as a colonial racial fiction. Here’s the introduction:
Indian blood quantum is a fiction. It is made up. It is fake. It is pretend.[1]
It began as colonial racial fiction.[2] It morphed into federal legal fiction.[3] It now exists as widespread tribal political fiction.[4]
It is and always has been fictional that certain percentages of “Indian” or other racial blood run through Indigenous people’s veins. Human blood simply cannot be reduced to fractions or decimal points based on racial categorization.[5] That idea lacks “intellectual credibility.”[6]
He urges Native nations to urgently confront and reject the Indian blood quantum fiction and restore culturally appropriate forms of kinship-based criteria for Indigenous national belonging.
Gabe’s latest essay is among a series of scholarly essays he’s published since 2023 about existential challenges facing Indigenous peoples:
In the Spirit of Vine Deloria, Jr.: Indigenous Kinship Renewal and Relational Sovereignty
Durability and Duress: Inter-Tribal Kinship and Indian Gaming Capitalism
Gabe Galanda is an Indigenous rights attorney and the managing lawyer at Galanda Broadman. He has been named to Best Lawyers in America in the fields of Native American Law and Gaming Law from 2007 to 2025, and dubbed a Super Lawyer by his peers from 2013 to 2025.
Footnotes:
[1] C. Matthew Snipp, American Indians: The First of This Land 30 (1989) (“It was, and still is, impossible to designate a person as 3/4 blood quantum without knowing the blood types of his or her parents, grandparents, great-grandparents, and even earlier ancestors.”); Kim Tallbear, Native American DNA 54 (2013) (“Blood fractions are not enumerated based on examinations with laboratory prostheses of blood the fluid or of the genetic material found in cells.”); John H. Moore & Janis E. Campbell, Blood Quantum and Ethnic Intermarriage in the Boas Data Set, 67 Human Biology 499 (1995) (“Blood quantum of course, is only loosely related to real genetic heritage and is based on the fiction that one inherits ‘blood’ equally from the male and female side.”); R.W. Schmidt, American Indian Identity and Blood Quantum in the 21st Century: A Critical Review, 2011 Journal of Anthropology, 3 (2011) (“Using what today would be called pseudoscience to support a racial ideology established through ‘scientific objectivity,’ the physical anthropologists made claims of being able to accurately detect and separate mixed bloods from full bloods.”).
[2] See Paul Spruhan, A Legal History of Blood Quantum in Federal Indian Law to 1935, 51 S.D. L. Rev. 1 (2006).
[3] See P.N. Limerick, The Legacy of Conquest: The Unbroken Past Of The American West 338 (1987) (“Set the blood quantum at one-quarter, hold to it as a rigid definition of Indians, let intermarriage proceed as it had for centuries, and eventually Indians will be defined out of existence. When that happens, the federal government will be freed of its persistent ‘Indian problem.’”); Snipp, supra note 2, at 34 (“Confronted by legal challenges, federal authorities were forced to concede that blood quantum definitions cannot be legally enforced for most purposes. Furthermore, the blood quantum information haphazardly collected in the early rolls is at best unsystematic, if not altogether unreliable.”).
[4] Felix S. Cohen, On The Drafting of Tribal Constitutions 113 (David E. Wilkins ed., 2006); David E. Wilkins & Shelly Hulse Wilkins, Blood quantum and the Mathematics of Ethnocide, in The Great Vanishing Act: Blood Quantum and the Future of Native Nations 210, 220 (Kathleen Ratteree & Norbert Hill eds., 2017) (citing Kirsty Gover, Tribal Constitutionalism 83 (2010)).
[5] See Snipp, supra note 1.
[6] Snipp, supra note 1, at 34.