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Support Info: If you are a Survivor and need emotional support, a national crisis line is available 24 hours a day, seven days a week: Residential School Survivor Support Line: 1-866-925-4419. Additional Health Support Information: Emotional, cultural, and professional support services are also available to Survivors and their families through the Indian Residential Schools Resolution Health Support Program. Services can be accessed on an individual, family, or group basis.” These & regional support phone numbers are found at https://nctr.ca/contact/survivors/ . MY EMAIL: tracelara@pm.me

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Friday, May 3, 2013

Ocangu-sa RED ROAD to air on CBC





Ocangu-sa Red Road next airs on:



Ottawa time is shown.




One Man's Search for Identity



The events that lead up to the removal of Barry Hambly and his three brothers from their mother, reflected a series of policies that adversely affected — and continue to affect — First Nations people.

Barry's mother, Darlene Whitecap, has experienced firsthand the impact of these policies on her life, and the lives of her children. Darlene Whitecap was raised on a reserve and taken away to a white-run residential school at age four.


Eventually returning to the reserve, she found herself in an abusive relationship when she was 16.  By the time she was 24 years old, with four young children, alcohol had become a part of her life. It was then that she decided to run from the reserve to Regina. Soon after, she would lose her children to social agencies due to her alcoholism.

The adoption policies of this era were controversial and became known as the "Sixties Scoop."

Red Road was produced by Lost Heritage Productions in association with Life Network,
and with the financial participation of the Canadian Television Fund (CTF).





Film Previews:

http://www.youtube.com/watch?v=Y7--Lt11tTk






http://www.youtube.com/watch?v=ujau8Fm4Tko&feature=related





SOURCE: http://www.cbc.ca/programguide/program/ocangusa_red_road/

Ocangu-sa RED ROAD to air on CBC

Ocangu-sa Red Road next airs on:
Ottawa time is shown.

One Man's Search for Identity

The events that lead up to the removal of Barry Hambly and his three brothers from their mother, reflected a series of policies that adversely affected — and continue to affect — First Nations people.
Barry's mother, Darlene Whitecap, has experienced firsthand the impact of these policies on her life, and the lives of her children. Darlene Whitecap was raised on a reserve and taken away to a white-run residential school at age four.
Eventually returning to the reserve, she found herself in an abusive relationship when she was 16.  By the time she was 24 years old, with four young children, alcohol had become a part of her life. It was then that she decided to run from the reserve to Regina. Soon after, she would lose her children to social agencies due to her alcoholism.
The adoption policies of this era were controversial and became known as the "Sixties Scoop."
Red Road was produced by Lost Heritage Productions in association with Life Network, and with the financial participation of the Canadian Television Fund (CTF).

Film Previews: http://www.youtube.com/watch?v=Y7--Lt11tTk

http://www.youtube.com/watch?v=ujau8Fm4Tko&feature=related

SOURCE: http://www.cbc.ca/programguide/program/ocangusa_red_road/

Ocangu-sa RED ROAD to air on CBC

Ocangu-sa Red Road next airs on:
Ottawa time is shown.

One Man's Search for Identity

The events that lead up to the removal of Barry Hambly and his three brothers from their mother, reflected a series of policies that adversely affected — and continue to affect — First Nations people.
Barry's mother, Darlene Whitecap, has experienced firsthand the impact of these policies on her life, and the lives of her children. Darlene Whitecap was raised on a reserve and taken away to a white-run residential school at age four.
Eventually returning to the reserve, she found herself in an abusive relationship when she was 16.  By the time she was 24 years old, with four young children, alcohol had become a part of her life. It was then that she decided to run from the reserve to Regina. Soon after, she would lose her children to social agencies due to her alcoholism.
The adoption policies of this era were controversial and became known as the "Sixties Scoop."
Red Road was produced by Lost Heritage Productions in association with Life Network, and with the financial participation of the Canadian Television Fund (CTF).

Film Previews: http://www.youtube.com/watch?v=Y7--Lt11tTk

http://www.youtube.com/watch?v=ujau8Fm4Tko&feature=related

SOURCE: http://www.cbc.ca/programguide/program/ocangusa_red_road/

Ocangu-sa RED ROAD to air on CBC

Ocangu-sa Red Road next airs on:
Ottawa time is shown.

One Man's Search for Identity

The events that lead up to the removal of Barry Hambly and his three brothers from their mother, reflected a series of policies that adversely affected — and continue to affect — First Nations people.
Barry's mother, Darlene Whitecap, has experienced firsthand the impact of these policies on her life, and the lives of her children. Darlene Whitecap was raised on a reserve and taken away to a white-run residential school at age four.
Eventually returning to the reserve, she found herself in an abusive relationship when she was 16.  By the time she was 24 years old, with four young children, alcohol had become a part of her life. It was then that she decided to run from the reserve to Regina. Soon after, she would lose her children to social agencies due to her alcoholism.
The adoption policies of this era were controversial and became known as the "Sixties Scoop."
Red Road was produced by Lost Heritage Productions in association with Life Network, and with the financial participation of the Canadian Television Fund (CTF).

Film Previews: http://www.youtube.com/watch?v=Y7--Lt11tTk

http://www.youtube.com/watch?v=ujau8Fm4Tko&feature=related

SOURCE: http://www.cbc.ca/programguide/program/ocangusa_red_road/

Ocangu-sa RED ROAD to air on CBC

Ocangu-sa Red Road next airs on:
Ottawa time is shown.

One Man's Search for Identity

The events that lead up to the removal of Barry Hambly and his three brothers from their mother, reflected a series of policies that adversely affected — and continue to affect — First Nations people.
Barry's mother, Darlene Whitecap, has experienced firsthand the impact of these policies on her life, and the lives of her children. Darlene Whitecap was raised on a reserve and taken away to a white-run residential school at age four.
Eventually returning to the reserve, she found herself in an abusive relationship when she was 16.  By the time she was 24 years old, with four young children, alcohol had become a part of her life. It was then that she decided to run from the reserve to Regina. Soon after, she would lose her children to social agencies due to her alcoholism.
The adoption policies of this era were controversial and became known as the "Sixties Scoop."
Red Road was produced by Lost Heritage Productions in association with Life Network, and with the financial participation of the Canadian Television Fund (CTF).

Film Previews: http://www.youtube.com/watch?v=Y7--Lt11tTk

http://www.youtube.com/watch?v=ujau8Fm4Tko&feature=related

SOURCE: http://www.cbc.ca/programguide/program/ocangusa_red_road/

Ocangu-sa RED ROAD to air on CBC

Ocangu-sa Red Road next airs on:
Ottawa time is shown.

One Man's Search for Identity

The events that lead up to the removal of Barry Hambly and his three brothers from their mother, reflected a series of policies that adversely affected — and continue to affect — First Nations people.
Barry's mother, Darlene Whitecap, has experienced firsthand the impact of these policies on her life, and the lives of her children. Darlene Whitecap was raised on a reserve and taken away to a white-run residential school at age four.
Eventually returning to the reserve, she found herself in an abusive relationship when she was 16.  By the time she was 24 years old, with four young children, alcohol had become a part of her life. It was then that she decided to run from the reserve to Regina. Soon after, she would lose her children to social agencies due to her alcoholism.
The adoption policies of this era were controversial and became known as the "Sixties Scoop."
Red Road was produced by Lost Heritage Productions in association with Life Network, and with the financial participation of the Canadian Television Fund (CTF).

Film Previews: http://www.youtube.com/watch?v=Y7--Lt11tTk

http://www.youtube.com/watch?v=ujau8Fm4Tko&feature=related

SOURCE: http://www.cbc.ca/programguide/program/ocangusa_red_road/

Thursday, May 2, 2013

The Child Catchers: Rescue, Trafficking, and the New Gospel of Adoption by Kathryn Joyce

The Child Catchers
Hardcover, 272 pages, Perseus Books Group, List Price: $26.99 |purchase


 
The author of Quiverfull reveals how adoption has become entangled in the conservative Christian agenda as a reflection of pro-life initiatives, explaining how child and family well-being has become a lesser priority in a market increasingly driven by profit and religious ideology.

AMAZON Book Description

When Jessie Hawkins’ adopted daughter told her she had another mom back in Ethiopia, Jessie didn’t, at first, know what to think. She’d wanted her adoption to be great story about a child who needed a home and got one, and a family led by God to adopt. Instead, she felt like she’d done something wrong.

Adoption has long been enmeshed in the politics of reproductive rights, pitched as a “win-win” compromise in the never-ending abortion debate. But as Kathryn Joyce makes clear in The Child Catchers, adoption has lately become even more entangled in the conservative Christian agenda.
To tens of millions of evangelicals, adoption is a new front in the culture wars: a test of “pro-life” bona fides, a way for born again Christians to reinvent compassionate conservatism on the global stage, and a means to fulfill the “Great Commission” mandate to evangelize the nations.  Influential leaders fervently promote a new “orphan theology,” urging followers to adopt en masse, with little thought for the families these “orphans” may already have.
Conservative evangelicals control much of that industry through an infrastructure of adoption agencies, ministries, political lobbying groups, and publicly-supported “crisis pregnancy centers,” which convince women not just to “choose life,” but to choose adoption.
Overseas, conservative Christians preside over a spiraling boom-bust adoption market in countries where people are poor and regulations weak, and where hefty adoption fees provide lots of incentive to increase the “supply” of adoptable children, recruiting “orphans” from intact but vulnerable families.
The Child Catchers is a shocking exposé of what the adoption industry has become and how it got there, told through deep investigative reporting and the heartbreaking stories of individuals who became collateral damage in a market driven by profit and, now, pulpit command.
Anyone who seeks to adopt—of whatever faith or no faith, and however well-meaning—is affected by the evangelical adoption movement, whether they know it or not. The movement has shaped the way we think about adoption, the language we use to discuss it, the places we seek to adopt from, and the policies and laws that govern the process. In The Child Catchers, Kathryn Joyce reveals with great sensitivity and empathy why, if we truly care for children, we need to see more clearly.

Wednesday, May 1, 2013

MSNBC: Contextualizing the Indian Child Welfare Act



Visit NBCNews.com for breaking news, world news, and news about the economy


Featuring NCAI Executive Director, Jacqueline Pata.

THIS IS FANTASTIC!!!!!!!!!! I had mailed NCAI the book TWO WORLDS some time ago. We need more coverage like this...Please, do me a favor, share this link below. I thank you... Trace

Tuesday, April 30, 2013

This Week In American Indian News: ICWA Summit Off?

available on Amazon and all ereaders
We lead today with an update on the Lakota/Bureau of Indian Affairs [BIA] summit scheduled for mid-May. I did not think this was public, but as of Saturday morning, the Associated Press is reporting it in a local South Dakota news outlet, so it's now out there.
Two weeks ago, I wrote about the "Lakota Spring," including a pair of upcoming hearings organized by the Standing Rock Sioux Nation in preparation for the summit. The BIA agreed to the summit after members of Congress, under pressure from Sioux tribal members, demanded an investigation into reports that South Dakota state officials intentionally engaged in repeated violations of the Indian Child Welfare Act [ICWA] by improperly removing Indian children from their families and placing them in white foster or adoptive homes. In any other context, we'd call that what it is: Kidnapping. In South Dakota, it's called capitalism, since it's a moneymaker for both white families and the state.
Well, after much apparent hemming and hawing, the BIA has released its agenda for the summit - an agenda, I remind you, that was supposed to be a joint project between BIA officials and tribal leaders.
And it's a whitewash. In the multiple senses of that term.
Yes, I do know this, because I've seen the agenda.
Standing Rock officials agreed to this summit on condition that it would address the facts of the kidnapping of their children and work to correct the ongoing violations. They did not agree to help cover them up. Among their very reasonable conditions was that former South Dakota Senator James Abourezk, the original architect of the ICWA, be included in the program to speak about the conditions that compelled him to act in the first place. (Here's a hint: The conditions in 1970s Indian Country looked very much like the conditions in South Dakota today.)
I've seen no official public response from the BIA yet, and I'm not taking bets at this point as to whether the summit will actually occur.

Read more here: http://www.dailykos.com/story/2013/04/29/1205473/--New-Day-This-Week-In-American-Indian-News-ICWA-Summit-Off-Racists-Apps-Movies-Powwows#

Thursday, April 25, 2013

Adoptees Shouldn't Have to Use Facebook to Find Their Birth Parents

The recent "Adoptee Searching Picture Meme" highlights what's wrong with the American adoption system.   


matchar_jenessa2.jpg
Facebook
This January, a 21-year-old Utah woman named Jenessa Simons located her birth mother via Facebook by posting a picture of herself holding her adoption information ("Born November 17, 1991...They named me Whitney"). The photo went viral, with more than 160,000 shares, and Simons received an email from her birth mother just two days later. In the three months since, Simons' success has inspired countless imitators, both birth parents and adoptees, clogging Facebook feeds with similar messages.
These posts have brought questions of adoption and its consequences to the forefront. While adoption is usually lauded as a win-win, some say situations like Simons' highlight major problems with the institution, problems which cause suffering for birth parents and adoptees alike.
Claudia Corrigan D'Arcy, a birth mother who reconnected with her son via MySpace in 2006, sees the recent rash of what she calls the "Adoptee Searching Picture Meme" as a sign that the adoption system is badly broken. Adults like Simons, Corrigan D'Arcy says, should have the legal right to documents revealing their biological backgrounds.
"Imagine a world where adult adoptees could access their birth records like EVERY other American and know the name they were given," she writes. "Then they wouldn't have to post pictures of themselves on Facebook holding signs with personal information all over. Then they wouldn't have to beg for strangers for shares in order to find out who they look like and if cancer runs in their family."
  Read more here: http://www.theatlantic.com/sexes/archive/2013/04/adoptees-shouldnt-have-to-use-facebook-to-find-their-birth-parents/275251/

NOTE: We have our own Facebook page for this: https://www.facebook.com/AmericanIndiansSearchingFor

(See box on this blog...) Please make a poster and post it on our page... Trace

Intergenerational Trauma










Published on Apr 10, 2013




The Union of Ontario Indians received funding through the Truth and Reconciliation Commission of Canada to develop tools and erect a monument to pay tribute to Anishinabek Nation members who attended Indian Residential School. The project is entitled "Honouring Our Children, Families, and Communities Affected by Indian Residential Schools".



As part of the project, a series of five educational videos were created. In this video M'Chigeeng First Nation citizens Krystine Abel and her mother Eve Abel talk about how Eve's experience as a student at St. Joseph's residential school in Spanish, Ontario in the 1950's had an impact on Eve's parenting and Krystine's sense of identity as an Anishinaabe Kwe.

Eve has lived in Toronto for over 40 years and has two daughters and one granddaughter. Krystine is now studying Social-Cultural Anthropology at the University of Toronto.



For more information about the Anishinabek Nation Indian Residential Schools Commemoration Project, visit http://www.anishinabek.ca/irscp/


Intergenerational Trauma




Published on Apr 10, 2013
The Union of Ontario Indians received funding through the Truth and Reconciliation Commission of Canada to develop tools and erect a monument to pay tribute to Anishinabek Nation members who attended Indian Residential School. The project is entitled "Honouring Our Children, Families, and Communities Affected by Indian Residential Schools".
As part of the project, a series of five educational videos were created. In this video M'Chigeeng First Nation citizens Krystine Abel and her mother Eve Abel talk about how Eve's experience as a student at St. Joseph's residential school in Spanish, Ontario in the 1950's had an impact on Eve's parenting and Krystine's sense of identity as an Anishinaabe Kwe. Eve has lived in Toronto for over 40 years and has two daughters and one granddaughter. Krystine is now studying Social-Cultural Anthropology at the University of Toronto.
For more information about the Anishinabek Nation Indian Residential Schools Commemoration Project, visit http://www.anishinabek.ca/irscp/

Intergenerational Trauma




Published on Apr 10, 2013
The Union of Ontario Indians received funding through the Truth and Reconciliation Commission of Canada to develop tools and erect a monument to pay tribute to Anishinabek Nation members who attended Indian Residential School. The project is entitled "Honouring Our Children, Families, and Communities Affected by Indian Residential Schools".
As part of the project, a series of five educational videos were created. In this video M'Chigeeng First Nation citizens Krystine Abel and her mother Eve Abel talk about how Eve's experience as a student at St. Joseph's residential school in Spanish, Ontario in the 1950's had an impact on Eve's parenting and Krystine's sense of identity as an Anishinaabe Kwe. Eve has lived in Toronto for over 40 years and has two daughters and one granddaughter. Krystine is now studying Social-Cultural Anthropology at the University of Toronto.
For more information about the Anishinabek Nation Indian Residential Schools Commemoration Project, visit http://www.anishinabek.ca/irscp/

Intergenerational Trauma




Published on Apr 10, 2013
The Union of Ontario Indians received funding through the Truth and Reconciliation Commission of Canada to develop tools and erect a monument to pay tribute to Anishinabek Nation members who attended Indian Residential School. The project is entitled "Honouring Our Children, Families, and Communities Affected by Indian Residential Schools".
As part of the project, a series of five educational videos were created. In this video M'Chigeeng First Nation citizens Krystine Abel and her mother Eve Abel talk about how Eve's experience as a student at St. Joseph's residential school in Spanish, Ontario in the 1950's had an impact on Eve's parenting and Krystine's sense of identity as an Anishinaabe Kwe. Eve has lived in Toronto for over 40 years and has two daughters and one granddaughter. Krystine is now studying Social-Cultural Anthropology at the University of Toronto.
For more information about the Anishinabek Nation Indian Residential Schools Commemoration Project, visit http://www.anishinabek.ca/irscp/

Intergenerational Trauma




Published on Apr 10, 2013
The Union of Ontario Indians received funding through the Truth and Reconciliation Commission of Canada to develop tools and erect a monument to pay tribute to Anishinabek Nation members who attended Indian Residential School. The project is entitled "Honouring Our Children, Families, and Communities Affected by Indian Residential Schools".
As part of the project, a series of five educational videos were created. In this video M'Chigeeng First Nation citizens Krystine Abel and her mother Eve Abel talk about how Eve's experience as a student at St. Joseph's residential school in Spanish, Ontario in the 1950's had an impact on Eve's parenting and Krystine's sense of identity as an Anishinaabe Kwe. Eve has lived in Toronto for over 40 years and has two daughters and one granddaughter. Krystine is now studying Social-Cultural Anthropology at the University of Toronto.
For more information about the Anishinabek Nation Indian Residential Schools Commemoration Project, visit http://www.anishinabek.ca/irscp/

Intergenerational Trauma




Published on Apr 10, 2013
The Union of Ontario Indians received funding through the Truth and Reconciliation Commission of Canada to develop tools and erect a monument to pay tribute to Anishinabek Nation members who attended Indian Residential School. The project is entitled "Honouring Our Children, Families, and Communities Affected by Indian Residential Schools".
As part of the project, a series of five educational videos were created. In this video M'Chigeeng First Nation citizens Krystine Abel and her mother Eve Abel talk about how Eve's experience as a student at St. Joseph's residential school in Spanish, Ontario in the 1950's had an impact on Eve's parenting and Krystine's sense of identity as an Anishinaabe Kwe. Eve has lived in Toronto for over 40 years and has two daughters and one granddaughter. Krystine is now studying Social-Cultural Anthropology at the University of Toronto.
For more information about the Anishinabek Nation Indian Residential Schools Commemoration Project, visit http://www.anishinabek.ca/irscp/

Wednesday, April 17, 2013

After adoption

For instance, among Indians who participate in the Daily Kos group Native American Netroots, at least four of us have relatives who were yanked away from their families and sent to boarding schools (aji: great-grandmother; me, grandmother and great-aunt; navajo: mother; cacamp: grandparents, parents and himself).

Aji tells the story of her great-grandmother:
[My mom's grandmother] died without ever knowing who or what she was; it's taken a lot of work, years later, to piece her "self" together. Initially, the family thought she was of Scots descent, not realizing that the Scottish surname was that of her by-then-widowed mother's second husband.  Her adoptive name was English. There is no record of what her traditional name (or any surname) might have been; they were more interested in covering up the very fact of adoption than anything else. In the 1870s, the Catholic Church in Michigan was very invested in saving Indian children from an alleged "epidemic" of illness.  What they were really doing was stealing kids and farming them out as fast as they could to reliably Catholic families who would … "save the [wo]man by killing the Indian." No one knows how many were lost to white families via church theft. Hundreds, at a minimum. Probably thousands over the course of one generation alone. But one day in the late 1870s, a good white Catholic couple of English extraction left their home and traveled to the rez for two months, and came back bearing their new little Indian "papoose," promptly given a white name and identity, with never a reference to be made to the adoption, much less from where.
Ironically, when she married, her husband ran his father's logging business, and during the summer months, he traveled around the state; in his absence, she ran the business for him. She hired and fired — you guessed it — Indian laborers, some of whom were undoubtedly relatives, but neither side ever knew it. She died thinking that 1) she was English, and 2) she was the lineal descendant of those English "parents." To this day, I'm not sure how they explained the differences in coloring — probably via the "Gasp! That's not discussed in polite company" method.
Also ironically, after her adoption, her new parents went on to have nine biological children of their own. You'd've thought they could've been a little less greedy about acquiring someone else's child as a possession.

http://www.dailykos.com/story/2011/10/26/1030339/-South-Dakota-kidnaps-Indian-children-and-sticks-them-in-white-foster-care 

Tuesday, April 16, 2013

How Being Separated From My Family and Tribe Affected Me


By Jacqueline Davis, Activist          

Today the Supreme Court will hear Adoptive Couple v. Baby Girl, a case about a South Carolina Indian girl who the South Carolina Supreme Court ruled that the child must be returned to her Indian father. The child's mother ignored the Indian Child Welfare Act (ICWA) of 1978, a federal law designed to protect Indian families from "abusive child welfare practices that resulted in the separation of large numbers of Indian children from their families and tribes through adoption or foster case placement" and, as a result, both the tribe and the father were denied their rights under ICWA.
As the Supreme Court hears this case, the coverage has been largely one-sided. I thought it was important for people to hear my story, and how being separated from my family and tribe has affected me.
My name is Jacqueline Davis. I am one of six siblings affected by a decision made by the state of South Carolina. I am a member of the Cheyenne River Sioux Tribe in South Dakota and my grandfather is Chief Dave Bald Eagle.
Read the rest here:
http://www.aclu.org/blog/racial-justice/how-being-separated-my-family-and-tribe-affected-me

 

ICWA briefing


Please listen to this now:



http://dl.luxmedia.com/casey/ICWA_Briefing.wav



The history is told here, the agencies are apologizing for the Indian Adoption Projects, our trauma as adoptees is validated, and they agree we need ICWA as much today as we did when it passed in 1978.

Trace

ICWA briefing

Please listen to this now:

http://dl.luxmedia.com/casey/ICWA_Briefing.wav

The history is told here, the agencies are apologizing for the Indian Adoption Projects, our trauma as adoptees is validated, and they agree we need ICWA as much today as we did when it passed in 1978.
Trace

ICWA briefing

Please listen to this now:

http://dl.luxmedia.com/casey/ICWA_Briefing.wav

The history is told here, the agencies are apologizing for the Indian Adoption Projects, our trauma as adoptees is validated, and they agree we need ICWA as much today as we did when it passed in 1978.
Trace

ICWA briefing

Please listen to this now:

http://dl.luxmedia.com/casey/ICWA_Briefing.wav

The history is told here, the agencies are apologizing for the Indian Adoption Projects, our trauma as adoptees is validated, and they agree we need ICWA as much today as we did when it passed in 1978.
Trace

ICWA briefing

Please listen to this now:

http://dl.luxmedia.com/casey/ICWA_Briefing.wav

The history is told here, the agencies are apologizing for the Indian Adoption Projects, our trauma as adoptees is validated, and they agree we need ICWA as much today as we did when it passed in 1978.
Trace

ICWA briefing

Please listen to this now:

http://dl.luxmedia.com/casey/ICWA_Briefing.wav

The history is told here, the agencies are apologizing for the Indian Adoption Projects, our trauma as adoptees is validated, and they agree we need ICWA as much today as we did when it passed in 1978.
Trace

LAKOTA SPRING: PUBLIC HEARINGS ON SOUTH DAKOTA ICWA SCANDAL

 
 photo HoweandSheehanofLPLP_zps09c2ee71.jpg They call it the Lakota Spring: Members of the Standing Rock Sioux Nation are partnering with the Lakota Peoples Law Project [LPLP] to engage in a massive, far-reaching organizing effort to recover their children, stolen from their families in violation of the Indian Child Welfare Act [ICWA]. The LPLP and Bureau of Indian Affairs [BIA] officials are scheduled to co-host a three-day summit, May 15-17, on the current state of Native foster care and ICWA violations affecting Lakota children. To prepare for the summit, tribal officials are convening two public hearings: the first on April 20, from 9:00 AM to 4:30 PM, at the Grand River Casino in Mobridge, S.D.; the second on April 28th, from 4:00 PM to 9:00 PM, at the Prairie Nights Casino in Fort Yates, N.D. The purpose of the hearings is two-fold:
At these hearings Lakota relatives who have lost children to the foster care system will be invited to speak, on camera, about their experiences with the Department of Social Services. . . . The Standing Rock tribal government is making a substantial investment to explore having its own family welfare system and to secure long term direct federal funding to support it.

In addition, the "LPLP is also circulating an online petition to encourage members of Congress to attend the May summit."
The push for the summit with the BIA comes out of a report that Lakota tribal officials recently submitted to Congress, highlighting the serial violations of the ICWA that are routine in South Dakota. The report, combined with previous efforts on the part of the tribes and the LPLP, demonstrated a deliberate pattern of stealing Lakota children from extended families perfectly able, willing, and qualified to care for them, and illegally placing them with white families — in part, for "perverse financial incentives." The result was a hellish record of physical, psychological, and even sexual abuse (including rape) for many Indian children, and State officials subsequently prosecuted two of their own child welfare officials for blowing the whistle on these crimes.
For historical background, see Denise Oliver Velez's front-page piece from yesterday on "Stolen Generations," and Meteor Blades's diary on the long-term effects of stealing children from their families (some of whom are Kossacks today). For greater background about the current "removals" going on among the Lakota, read the LPLP's diaries on the cover-up of rape and other abuse of Indian children in the South Dakota foster care system, and on NPR's coverage of the report to Congress. See also my own diary on the racism and "perverse financial incentives" that keep the illegal practice of Indian child removal going strong.
If you live in the area of either hearing, you can help in two ways: First, if you know of Native families who may be affected by these issues, please help spread the word. Second, contact your elected representatives, and encourage them to support the efforts of the Standing Rock members (and those of other affected Lakota nations) to recover their stolen children and enforce compliance with the ICWA.
Source: http://www.dailykos.com/story/2013/04/15/1201757/--New-Day-This-Week-In-American-Indian-News-Stolen-Masks-Stolen-Children-Sherman-Alexie

Sunday, April 14, 2013

18 National Child Welfare Organizations Join Supreme Court Amicus Brief in Support of Indian Child Welfare Act

Two Worlds anthology shares how adoptees felt about adoption
Contact Information
Sarah Fridovich
206.378.4613
sfridovich@casey.org
Download
Amicus Brief
PDF: 52 KB
Press Briefing Audio
WAV: 43.8 MB
Position Statement

PDF: 372 KB

The case of Adoptive Couple v. Baby Girl, now before the Supreme Court, calls into question the constitutionality of the Indian Child Welfare Act.
April 11, 2013
    
    
SEATTLE – Casey Family Programs with the support of 17 other national child welfare organizations has filed an amicus brief with the U.S. Supreme Court in support of the Indian Child Welfare Act (ICWA).  The case of Adoptive Couple v. Baby Girl, now before the Supreme Court, calls into question the constitutionality of the Indian Child Welfare Act.
The coalition of philanthropic and nonprofit organizations represents decades of frontline experience working to improve the lives of vulnerable children and their families. The group supports ICWA because it has helped establish the values and practices that have become central to effective child welfare practice. In particular, this law reinforces the important role that families and communities play when determining the best interests of children in their care.
“The Indian Child Welfare Act reflects the best practices in child welfare,” says David Sanders, Casey Family Programs’ Executive Vice President of Systems Improvement. “It works to prevent the unnecessary breakup of families and helps keep children connected to their communities.”
“The same values and best practices found in the Indian Child Welfare Act are reflected in federal legislation that applies to all children and families. The federal government emphasizes three goals for child welfare: keeping children safe from abuse and neglect; ensuring a stable and permanent family; and improving the wellbeing of vulnerable children. We see these goals reflected in recent legislation, including the Adoption and Safe Families Act and the Fostering Connections Act,” said Sanders.
Casey Family Programs is joined in this amicus brief by other leaders in child welfare including the Children’s Defense Fund, Child Welfare League of America, Annie E. Casey Foundation, Donaldson Adoption Institute, North American Council on Adoptable Children, Voice for Adoption, Black Administrators in Child Welfare, Inc., Children and Family Justice Center, Family Defense Center, First Focus Campaign for Children, Foster Care Alumni of America, FosterClub, National Alliance of Children’s Trust and Prevention Funds, National Association of Public Child Welfare Administrators, National Association of Social Workers, National Court Appointed Special Advocate Association, and National Crittenton Foundation.
Adoptions are an important permanency option for children when placement with their own family is not possible. Ensuring successful adoptions requires a consistent and transparent process. And that is why is it is important to note that national adoption organizations are supporting the brief.  They recognize that the protections and safeguards included in ICWA support successful adoptions and are reflective of the best practices for children. 
Anita Fineday, Casey Family Programs’ Managing Director of Indian Child Welfare Programs says, “For more than 35 years, ICWA has helped to establish important principles for strengthening families and encouraging community engagement to produce the best results for children. That is why we are committed to helping others understand the important role this law continues to play for both Native American families and in shaping broader policies that support the rights of families to raise and care for their children within their own cultures and communities.”
Casey Family Programs has provided direct services to children and families involved in public and tribal foster care systems for more than 40 years.
Hear what Casey Family Programs and other child welfare experts had to say during an Indian Child Welfare Act press briefing regarding the case of Adoptive Couple v. Baby Girl.

Friday, April 12, 2013

Indian Affairs, Adoption, and Race: The Baby Veronica Case Comes to Washington

A little girl is at the heart of a big case at the Supreme Court next week, a racially-tinged fight over Native American rights and state custody laws.   

Veronica with her biological father Dusten Brown and his wife, Robin. (Courtesy of John Nichols)
 
The United States Supreme Court next Tuesday hears argument in a head-spinning case that blends the rank bigotry of the nation's past with the glib sophistry of the country's present. The case is about a little girl and a Nation, a family and a People. The question at the center of it has been asked (and answered) over and over again on this blessed continent for the past 400 years: Is the law of the land going to preclude or permit yet another attempt to take something precious away from an Indian?
The case is styled Adoptive Couple v. Baby Girl, but everyone knows it as the "Baby Veronica" case. The "baby" is a little girl, now nearly two-and-a-half years old, born of the fleeting union of an American Indian man named Dusten Brown and a Hispanic woman named Christina Maldonado. Before Veronica was born, her mother arranged for her to be adopted without telling the baby's father. When, months after the baby's birth, the father found out about the adoption, he exercised his rights under federal law to undo the adoption and gain custody. The two state courts which have reviewed the case have both sided with him.

Read it here: http://www.theatlantic.com/national/archive/2013/04/indian-affairs-adoption-and-race-the-baby-veronica-case-comes-to-washington/274758/

Wednesday, April 10, 2013

The Battle for Baby Veronica

Native America Calling: (feat. Kate Fort)

Tuesday, April 9, 2013 – The Battle for Baby Veronica (listen)
The United States Supreme Court will hear arguments in the case Adoptive Couple v. Baby Girl next week. The case could have long term effects on future adoptions of Native children. The child, a member of the Cherokee Nation, was given up for adoption by her non-Native mother without the consent of the father. At the heart of the Supreme Court case is the Indian Child Welfare Act (ICWA), which regulates adoptions of Native children outside of their tribe. We're taking a closer look at this case and what it means for Native America. How might the outcome of the case impact families or tribes? What's the role of tribes in the adoption process? Guests include Chrissi Nimmo (Cherokee) Assistant Attorney General for the Cherokee Nation.
NOTE: I had a meeting so I missed this program. Click on the links and listen. Terry Cross from the National Indian Child Welfare Assoc. did call in - so glad he did.  What was said briefly: If the adoption lawyers had paid attention to the federal law called the Indian Child Welfare Act of 1978, this case never would have happened, if lawyers had followed the law -- and Baby Veronica would have been placed with her father (or a member of his family since he was serving in the military at the time of her birth.) The natural mother in this case also didn't respect (or was ignorant about) existing federal law when she went to relinquish her newborn and chose adoptive parents.  Sovereign Tribal Nations have the right to control where their children are placed (via adoption) because of ICWA (and the history of removals of children) but some states and non-Indian lawyers do not respect or know ICWA.

I was thinking about what Veronica will think about this when she becomes an adult. If she is like me, she will be grateful that her father fought for her and gained custody. It's not that I don't understand how the adoptive parents are distraught and wish her back. They need to realize Baby Veronica is a member of a tribe by birth, and with existing ICWA law, she should be raised by a member of her birth family or tribe. Why ICWA is important: Every child is the future of a tribe.

Friday, April 5, 2013

The Daily Bastardette: Washington Battleground: The Annual Murder of Adoptee Rights Continues

The Daily Bastardette: Washington Battleground: The Annual Murder of Adoptee Rights Continues



As we are all living in 2013, these battles continue and it's Washington state who should be called out for discriminating against adoptees and our right to know who we are and have our birth certificate and adoption records given to us....Trace

The Daily Bastardette: Washington Battleground: The Annual Murder of Adoptee Rights Continues

The Daily Bastardette: Washington Battleground: The Annual Murder of Adoptee Rights Continues

As we are all living in 2013, these battles continue and it's Washington state who should be called out for discriminating against adoptees and our right to know who we are and have our birth certificate and adoption records given to us....Trace

The Daily Bastardette: Washington Battleground: The Annual Murder of Adoptee Rights Continues

The Daily Bastardette: Washington Battleground: The Annual Murder of Adoptee Rights Continues

As we are all living in 2013, these battles continue and it's Washington state who should be called out for discriminating against adoptees and our right to know who we are and have our birth certificate and adoption records given to us....Trace

The Daily Bastardette: Washington Battleground: The Annual Murder of Adoptee Rights Continues

The Daily Bastardette: Washington Battleground: The Annual Murder of Adoptee Rights Continues

As we are all living in 2013, these battles continue and it's Washington state who should be called out for discriminating against adoptees and our right to know who we are and have our birth certificate and adoption records given to us....Trace

The Daily Bastardette: Washington Battleground: The Annual Murder of Adoptee Rights Continues

The Daily Bastardette: Washington Battleground: The Annual Murder of Adoptee Rights Continues

As we are all living in 2013, these battles continue and it's Washington state who should be called out for discriminating against adoptees and our right to know who we are and have our birth certificate and adoption records given to us....Trace

The Daily Bastardette: Washington Battleground: The Annual Murder of Adoptee Rights Continues

The Daily Bastardette: Washington Battleground: The Annual Murder of Adoptee Rights Continues

As we are all living in 2013, these battles continue and it's Washington state who should be called out for discriminating against adoptees and our right to know who we are and have our birth certificate and adoption records given to us....Trace

Friday, March 29, 2013

TRIBAL SUPREME COURT PROJECT PRESS RELEASE

 
Adoptive Couple v. Baby Girl is a case in which the South Carolina Supreme Court held that a Native American (Indian) child could not be adopted by non-Indian parents without complying with the requirements of the Indian Child Welfare Act (ICWA). The court ordered the child returned to her biological father after she had lived with her adoptive parents from birth until 2 years of age.
In 2009, a couple from South Carolina sought to adopt an Indian child from her non-Indian single mother in Oklahoma. The biological father contested the adoption on the grounds that he was not properly notified in accordance with ICWA, and won his cases in trial court and on appeal with the state supreme court. The case has received extensive coverage in the national media, and spurred calls for Congress to review and make amendments to the 1978 law.
On October 1, 2012, the adoptive couple petitioned the United States Supreme Court to review the case. On January 4, 2013, the court granted certiorari and will hear the case on April 16, 2013.


NATIVE AMERICAN RIGHTS FUND | NATIONAL CONGRESS OF AMERICAN INDIANS
IN PARTNERSHIP WITH THE NATIONAL INDIAN CHILD WELFARE ASSOCIATION

For Immediate Release
March 29, 2013
Media Contacts:
Thom Wallace - National Congress of American Indians
twallace@ncai.org
O (202) 466-7767 ext. 207
C (202) 754-0466 
Nicole Adams - National Indian Child Welfare Association
nicole@nicwa.org
O (503) 222-4044 ext. 133
C (503)754-0466
Adoptive Couple v. Baby Girl
Amicus Briefs in Support of Brown Family Include U.S. Solicitor General, 19 States, and Broad Coalition of Supporters
Twenty-Four Briefs Call for Brown Family—Daughter, Veronica, and
Father, Dusten—to Remain Together and
Indian Child Welfare Act to Remain Intact
Brown Family, Who Have Prevailed in Every Court So Far, Will Have
Fate Decided by the Supreme Court in a Case to be Heard on April 16th
 
Washington, DC—The United States federal government and 19 states are among a broad coalition who filed amicus briefs yesterday with the United States Supreme Court supporting the rights of Native American father Dusten Brown and his daughter, Veronica, to remain together as a family, calling for the nation’s highest court to uphold a previous South Carolina Supreme Court decision. The well-being of Veronica, the Brown family, and the importance of the Indian Child Welfare Act (ICWA) is a focus of all the briefs.
The case Adoptive Couple v. Baby Girl, to be heard by the Supreme Court on April 16, 2013, involves a South Carolina couple seeking review of a South Carolina Supreme Court ruling and attempting to force Dusten Brown, a member of the Cherokee Nation, to give his daughter Veronica up for adoption. Mr. Brown, who is now raising Veronica at their home in Oklahoma, has prevailed in every court that has considered this matter, including the South Carolina Family Court and the South Carolina Supreme Court.
Joining the U.S. Solicitor General Donald Verrilli and 19 states, including 18 state attorneys general, are a large array of groups who submitted 24 separate briefs in all. The overwhelming support includes 17 former and current members of Congress; Casey Family Programs, the Children’s Defense Fund, and 16 other child welfare organizations; the American Civil Liberties Union; broad coalitions of psychology associations, child advocates, and legal experts; adult Native American adoptees; and tribal amicus briefs which include 333 American Indian tribes.
“The broad base of support in this case is historic. In the history of the work of the Tribal Supreme Court Project, no Indian law case has generated more of a unified message to the Supreme Court about Indian law,” said Richard Guest, staff attorney for the Native American Rights Fund (NARF), noting the outpouring of interest and support for Veronica, the Brown family, and ICWA.
Many of the briefs highlight the findings of the South Carolina Family Court, which found that “the birth father is a fit and proper person to have custody of his child” who “has convinced [the Court] of his unwavering love for this child,” and were upheld by the South Carolina Supreme Court.
The amicus brief of the United States federal government emphasized the importance of ICWA, stating that "the United States has a substantial interest in the case because Congress enacted ICWA in furtherance of 'the special relationship between the United States and the Indian tribes and their members and the Federal responsibility to Indian people.'" The brief further defends the constitutionality of ICWA, arguing that "ICWA, which is predicated on Congress's considered judgment that application of its protections serves the best interests of Indian children and protects vital interests of their parents and Tribes, does not violate any substantive due process protections." It concludes that "[t]he South Carolina courts properly awarded custody of Baby Girl to Father."
In the brief of leading national child welfare organizations, the best interest of the child is highlighted, in addition to the value of ICWA.

No one understands the human toll custody disputes can take more than amici, 18 child welfare organizations who have dedicated literally scores of years to the on-the-ground development and implementation of best practices and policies for child placement decision making. Amici have seen up close what works, and what does not. In amici’s collective judgment, ICWA works very well and, in fact, is a model for child welfare and placement decision making that should be extended to all children. Much forward progress in the child welfare area would be damaged by rolling the law back.
A brief from Arizona Attorney General Tom Horne was joined by attorneys general from 17 other states—Alaska, California, Colorado, Connecticut, Georgia, Idaho, Illinois, Maine, Michigan, Mississippi, Montana, New Mexico, New York, North Dakota, Oregon, Washington, and Wisconsin— and argued against interference in the relationship between states and tribes in matters regarding ICWA, asserting, “States and tribes have collaborated to ensure that the mandates and spirit of ICWA are fulfilled…. Early and complete compliance with ICWA ensures the security and stability of adoptive families as well as tribes and Indian families.” The State of Minnesota Department of Human Services also filed a brief.
Not one state submitted briefs in support of Adoptive Couple.
“This brief includes nine Republican and nine Democrat attorneys general,” said John Dossett, National Congress of American Indians (NCAI) general counsel. “Party affiliation does not matter. The federal trust responsibility is a nonpartisan commitment, which includes support for the rights of American Indian families and tribal governments to protect their Indian children—and in this case, for a loving father to be with his daughter and for her to be with her family.”
Seventeen current and former members of Congress also reflected this bipartisan support, noting in their brief the circumstances that led to the enactment of ICWA in 1978, as well as asserting Congress’s exclusive power to legislate with respect to Indian tribes. It stated:
In 1978, Congress enacted ICWA in direct response to state adoption policies that were draining Indian tribes of their future citizens. Such practices threatened the very existence of Indian tribes. Without children to grow up as their citizens, tribes would be left with no one to speak their language, carry on their traditions and culture, or participate in their tribal governments…. Ultimately, any decision limiting Congress’s authority to pass legislation like ICWA…would effectively preclude Congress from exercising its plenary authority in Indian affairs, and render Congress unable to fulfill its historic duties as trustee to the Indian tribes.
Terry Cross, executive director of the National Indian Child Welfare Association (NICWA), commended former Senator James Abourezk for taking the lead on the brief, stating, “Senator Abourezk sponsored the bill that became ICWA because he recognized that the widespread removal of Indian children from their homes was a continuation of forced assimilation practices that had no place in our society. His leadership today sends an unmistakable message that there is unified support in defending his law from those who would return to the pre-ICWA era.”
Two national tribal amicus briefs were submitted. The first, focused on the legislative history and importance of ICWA, was submitted by the Association on American Indian Affairs, NCAI, and NICWA, who were joined by 30 Indian tribes and five Indian organizations. A second national tribal amicus brief addresses the constitutional issues raised by the petitioners and also includes 24 tribal nations and organizations. The members of the Tribal Supreme Court Project—NARF and NCAI—in partnership with NICWA, joined together to organize the briefs in support of the father. In all, 333 tribes submitted briefs in support of the father.
Oral arguments for Adoptive Couple v. Baby Girl will be held on April 16, with a decision expected shortly thereafter.
All of the briefs filed by supporters of Dusten Brown's right to raise his daughter can be found at: http://bit.ly/ZrIS22
All filings for the case can be found at: http://bit.ly/11TpaDY
More information about the case can be found at: http://www.nicwa.org/babyveronica/

Brock University honors adoptee Jolene Hill

Aboriginal students recognized for leadership, achievements

Posted by tmayer on Mar 21st, 2013   
Jolene Hill (left) and Renée Monchalin are this year's recipients of the Aboriginal Achievement Awards.
Jolene Hill (left) and Renée Monchalin are this year's recipients of the Aboriginal Achievement Awards.

Until three years ago, Jolene Hill knew nothing about the history of residential schools in Canada.
Life on a reserve was foreign to the master’s student who grew up in Arkansas as the adopted aboriginal daughter of white parents. In fact, just about any issue facing Canada’s First Nations was unknown to her.
Then Hill, whose birth family is from the Osoyoos Indian Band in B.C., came to Brock in 2010 to pursue her master’s degree in psychology. That’s when Hill got an education in being aboriginal in Canada.
Outside of school, she took at 12-week workshop designed to help First Nations peoples find employment. Hill landed a job at the Niagara Regional Native Centre in Niagara-on-the-Lake where she heard the life stories of her co-workers and the challenges they’ve faced as First Nations peoples in Canada.
At Brock, she connected with Aboriginal Student Services and participated in the programs and services it offered.
Every experience with Niagara’s First Nations community on campus and off only solidified for Hill what she wanted to do with her career.
She wants to help those who haven’t been as fortunate as she has, getting her master’s in theology at Wilfrid Laurier University and eventually becoming a chaplain at a prison being built on Osoyoos Indian Band land in Oliver, B.C.
“When I was 15, 20, 25, people always asked if I was interested in my origins. I wasn’t,” Hill said. “I was busy running around with friends. But as you get older, you start to think about things.
“When I talk to my birth mom, I see someone who acts like me and talks like me,” Hill added. “Because she has an aboriginal background and is living on a reserve, I’m interested in how she grew up. She’s been discriminated against but I haven’t been because people always thought I was white.”
Hill was recognized for her leadership on campus and off, and her academic achievements, Wednesday at the 14th annual Aboriginal Achievement Awards at Pond Inlet. The awards are presented by Aboriginal Student Services and the Student Development Centre.
“As a recipient of this award, I promise to do my best to be a leader in the aboriginal community and to help facilitate harmony between aboriginals and the general population of Canada,” Hill told the audience at the ceremony.
Joining her in the accolades was Renée Monchalin, who is in her last year of studying public health.
Monchalin started at Brock as a communications student but quickly learned after connecting with Aboriginal Student Services that her passion was First Nations health issues. She changed her major to public health with the goal reducing drug and alcohol abuse in aboriginal communities.
Since then, Monchalin has worked with the Region’s public health department on youth health initiatives, as well as the Southern Ontario Aboriginal Diabetes Initiative (SOADI).
“Renée has really strong purpose, direction and passion for health issues affecting the aboriginal community,” said Prof. John Hay, who taught Monchalin. “I think she has all the trappings and skills to be an effective leader in the future.”
Monchalin said she was honoured to receive the award.
“I appreciate that I have the support system here,” she said. “I’m just really grateful and motivated to do more and more.”
Source: http://www.brocku.ca/brock-news/?p=21542

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Veronica, we adult adoptees are thinking of you today and every day. We will be here when you need us. Your journey in the adopted life has begun, nothing can revoke that now, the damage cannot be undone. Be courageous, you have what no adoptee before you has had; a strong group of adult adoptees who know your story, who are behind you and will always be so.

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