Later this year, the Vatican will canonize Káteri Tekahkwí:the, a/k/a Catherine Tekakwitha, a/k/a “Lily of the Mohawks.” Born in 1656 to a Mohawk father and Algonquin mother, some are celebrating the canonization of the first North American indigenous saint. For others, the news is bittersweet, inciting mixed reactions derived from complex emotions, especially to those of American and Canadian Native ancestry, for whom the news represents a painful reminder of the dark history of European colonization of North America. The compelling survival story of Tekakwitha (or “the Clumsy One”) has long been cherished as a religious conversion story by non-Natives of European descent, particularly Catholics, who claimed her as one of their own and held her out to the world as a model of piety and Christian values. In her classic 1890 biography of Kateri, The Life and Times of Kateri Tekakwitha, The Lily of the Mohawks, 1656-1680, Ellen Walworth documents Kateri’s ascetic lifestyle - which included self-flagellation, frequent fasting and even sleeping on a bed of thorns - in vivid detail. Describing her interest in Tekakwitha as sparked by “the thought of a mere Indian girl reared in the forest among barbarians,” Walworth’s spin on Kateri’s tragic life seems to echo the pro-Indian assimilation line which was typical of the Assimilation era of federal Indian policy. However, in more recent years, some authors have attempted to reclaim her story by digging deeper into her dark history from more diverse secular and non-secular perspectives. For example, Mohawk author and biographer Darren Bonaparte argues for painting a more complex portrait of a future saint which more fully incorporates and appreciates her Mohawk roots.