In June 2013, the Alaska Supreme Court held in Native Village of Tununak v. Dep’t of Health & Soc. Servs (Tununak I)
that ICWA implicitly mandates that good cause to deviate from ICWA’s
adoptive placement preferences must be proven by clear and convincing
evidence, rather than a mere preponderance of the evidence. That opinion
is here.
Four days later, the Supreme Court issued its ruling in Adoptive Couple v. Baby Girl. The adoptive parents in Tununak I
asked the Alaska Supreme Court to revise its ruling in light of it,
based on their argument that ICWA’s placement preferences do not apply
in cases where no other party has formally sought to adopt the child.
This argument would extend the Baby Girl decision beyond the realm of voluntary private adoptions like the one at issue in Baby Girl
and apply it to state-initiated child protection proceedings involving
the removal of a Native child from her custodial parent by state
authorities.
The parties and the Native Village of Kotzebue, acting as amicus
curiae, filed the following supplemental briefs on the issue in November
2013:
Appellee State of Alaska’s is here: Tununak – Supplemental Brief of Appellee State of Alaska
Appellees H.S. and K.S.’s (the adoptive couple) is here: Tununak – Supplemental Brief of Appellees H.S. and K.S. – adoptive couple
Appellant Village of Tununak’s is here: Tununak – Appellant Village of Tununak’s Supplemental Brief
Amicus Curiae Native Village of Kotzebue’s, prepared by NARF, is here: Tununak – Brief of Amicus Curiae Native Village of Kotzebue
Oral argument before the Alaska Supreme Court was held on January 14, 2014, and can be viewed here.
2014011176-12.mp3
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- THE PLACEMENT OF AMERICAN INDIAN CHILDREN - THE NEED FOR CHANGE (1974)
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This blog was a backup for American Indian Adoptees blog
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If you need support
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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Monday, April 21, 2014
Sunday, April 20, 2014
Weaving the Blanket of Peace
GCEF
is offering sales of Grandmother's Message to the Lost Child that were
taken to the United Nations Commission on the Status of Women last
month. The bookmarks can be purchased at "cost only" and in bulk. These
bookmarks are beautiful and colorful yet at the same time serve a very
powerful purpose. They can be casually handed with a smile to any child
you suspect may be a victim of abuse such as trafficking. Our website
address is included and through this they, an older sibling or anyone
else can contact us. Purchase orders can be made on our website at
www.gcefoundation.com and price will be based on number ordered +
mailing. ♡♥♡♥♡♥
www.gcefoundation.com
www.gcefoundation.com
Weaving the Blanket of Peace
GCEF
is offering sales of Grandmother's Message to the Lost Child that were
taken to the United Nations Commission on the Status of Women last
month. The bookmarks can be purchased at "cost only" and in bulk. These
bookmarks are beautiful and colorful yet at the same time serve a very
powerful purpose. They can be casually handed with a smile to any child
you suspect may be a victim of abuse such as trafficking. Our website
address is included and through this they, an older sibling or anyone
else can contact us. Purchase orders can be made on our website at
www.gcefoundation.com and price will be based on number ordered +
mailing. ♡♥♡♥♡♥
www.gcefoundation.com
Weaving the Blanket of Peace
GCEF is offering sales of Grandmother's Message to the Lost Child that were taken to the United Nations Commission on the Status of Women last month. The bookmarks can be purchased at "cost only" and in bulk. These bookmarks are beautiful and colorful yet at the same time serve a very powerful purpose. They can be casually handed with a smile to any child you suspect may be a victim of abuse such as trafficking. Our website address is included and through this they, an older sibling or anyone else can contact us. Purchase orders can be made on our website at www.gcefoundation.com and price will be based on number ordered + mailing. ♡♥♡♥♡♥
www.gcefoundation.com
www.gcefoundation.com
Weaving the Blanket of Peace
GCEF is offering sales of Grandmother's Message to the Lost Child that were taken to the United Nations Commission on the Status of Women last month. The bookmarks can be purchased at "cost only" and in bulk. These bookmarks are beautiful and colorful yet at the same time serve a very powerful purpose. They can be casually handed with a smile to any child you suspect may be a victim of abuse such as trafficking. Our website address is included and through this they, an older sibling or anyone else can contact us. Purchase orders can be made on our website at www.gcefoundation.com and price will be based on number ordered + mailing. ♡♥♡♥♡♥
www.gcefoundation.com
www.gcefoundation.com
Weaving the Blanket of Peace
GCEF is offering sales of Grandmother's Message to the Lost Child that were taken to the United Nations Commission on the Status of Women last month. The bookmarks can be purchased at "cost only" and in bulk. These bookmarks are beautiful and colorful yet at the same time serve a very powerful purpose. They can be casually handed with a smile to any child you suspect may be a victim of abuse such as trafficking. Our website address is included and through this they, an older sibling or anyone else can contact us. Purchase orders can be made on our website at www.gcefoundation.com and price will be based on number ordered + mailing. ♡♥♡♥♡♥
www.gcefoundation.com
www.gcefoundation.com
Weaving the Blanket of Peace
GCEF is offering sales of Grandmother's Message to the Lost Child that were taken to the United Nations Commission on the Status of Women last month. The bookmarks can be purchased at "cost only" and in bulk. These bookmarks are beautiful and colorful yet at the same time serve a very powerful purpose. They can be casually handed with a smile to any child you suspect may be a victim of abuse such as trafficking. Our website address is included and through this they, an older sibling or anyone else can contact us. Purchase orders can be made on our website at www.gcefoundation.com and price will be based on number ordered + mailing. ♡♥♡♥♡♥
www.gcefoundation.com
www.gcefoundation.com
Weaving the Blanket of Peace
GCEF is offering sales of Grandmother's Message to the Lost Child that were taken to the United Nations Commission on the Status of Women last month. The bookmarks can be purchased at "cost only" and in bulk. These bookmarks are beautiful and colorful yet at the same time serve a very powerful purpose. They can be casually handed with a smile to any child you suspect may be a victim of abuse such as trafficking. Our website address is included and through this they, an older sibling or anyone else can contact us. Purchase orders can be made on our website at www.gcefoundation.com and price will be based on number ordered + mailing. ♡♥♡♥♡♥
www.gcefoundation.com
www.gcefoundation.com
Wednesday, April 16, 2014
Minnesota tribes adopt home visits
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| smudging with sage is our tradition |
BEMIDJI — A new program is being introduced to area tribes through the Minnesota Department of Health (MDH).
Family Spirit is an American Indian program designed by American Indians that has proven successful in other states to support new parents. The program includes tribal health staff, many of whom are American Indian themselves, who support young parents with 63 lessons to be taught from pregnancy up to the child’s third birthday.
American Indian babies die in the first year of life at twice the rate of white babies, according to the MDH. While infant mortality rates for all groups have declined, the disparity in rates has existed for more than 20 years.
Family Spirit is more flexible than other home visiting approaches and encourages home visitors to consider American Indian beliefs and cultural traditions when educating clients and asking them for information, according to Karla Decker Sorby, MDH tribal nurse consultant.
In mainstream home visiting programs, she said, it would not have been acceptable to use “smudging,” the burning of tobacco, cedar, sage or other materials during home visits. But the Family Spirit curriculum makes room for such traditions.
“It is a ceremony that is cleansing and healing and is often done when dealing with difficult issues or seeking good influences,” Decker Sorby said.
Minnesota tribes and organizations participating in the Family Spirit training include Red Lake, Leech Lake, Fond du Lac, Bois Forte, Grand Portage, Lower Sioux, Mille Lacs and Mewinzha Ondaadiziike Wiigamig.
Family Spirit is designed as a home visiting program, but the curriculum can be delivered in other venues as well, such as clinics, schools or in group settings.
Family Spirit also encourages a culturally sensitive style of conversation. For example, instead of starting by asking a mom whether she smokes or uses other substances, the training encourages the visitor to ask the client if she feels drugs and alcohol may negatively affect her community.
“Reservation members tend to have strong ties to their community,” Decker Sorby said in the release. “So starting the conversation by talking about the community is respectful and also opens the door for young moms to start talking about the problem of substance abuse in and outside of their families.”
Training sessions are underway and home visits are expected to begin this spring.
The program is flexible and participants can be enrolled at any point, from early pregnancy until the child’s third birthday, though the goal is to see families throughout that entire period.
The Family Spirit program is being offered by other tribes in California, New Mexico, Arizona and Washington. Researchers studying family spirit initiatives have found the program has increased parenting knowledge and involvement; decreased maternal depression; increased home safety; and decreased substance use in both pregnant and parenting women. It has been used around the nation with more than 2,500 Native American families.
Starting in 1995, Family Spirit was designed and rigorously evaluated by the Johns Hopkins Center for American Indian Health in partnership with the Navajo, White Mountain and San Carlos Apache communities.
Family Spirit is more flexible than other home visiting approaches and encourages home visitors to consider American Indian beliefs and cultural traditions when educating clients and asking them for information, according to Karla Decker Sorby, MDH tribal nurse consultant.
In mainstream home visiting programs, she said, it would not have been acceptable to use “smudging,” the burning of tobacco, cedar, sage or other materials during home visits. But the Family Spirit curriculum makes room for such traditions.
“It is a ceremony that is cleansing and healing and is often done when dealing with difficult issues or seeking good influences,” Decker Sorby said.
Minnesota tribes and organizations participating in the Family Spirit training include Red Lake, Leech Lake, Fond du Lac, Bois Forte, Grand Portage, Lower Sioux, Mille Lacs and Mewinzha Ondaadiziike Wiigamig.
Family Spirit is designed as a home visiting program, but the curriculum can be delivered in other venues as well, such as clinics, schools or in group settings.
Family Spirit also encourages a culturally sensitive style of conversation. For example, instead of starting by asking a mom whether she smokes or uses other substances, the training encourages the visitor to ask the client if she feels drugs and alcohol may negatively affect her community.
“Reservation members tend to have strong ties to their community,” Decker Sorby said in the release. “So starting the conversation by talking about the community is respectful and also opens the door for young moms to start talking about the problem of substance abuse in and outside of their families.”
Training sessions are underway and home visits are expected to begin this spring.
The program is flexible and participants can be enrolled at any point, from early pregnancy until the child’s third birthday, though the goal is to see families throughout that entire period.
The Family Spirit program is being offered by other tribes in California, New Mexico, Arizona and Washington. Researchers studying family spirit initiatives have found the program has increased parenting knowledge and involvement; decreased maternal depression; increased home safety; and decreased substance use in both pregnant and parenting women. It has been used around the nation with more than 2,500 Native American families.
Starting in 1995, Family Spirit was designed and rigorously evaluated by the Johns Hopkins Center for American Indian Health in partnership with the Navajo, White Mountain and San Carlos Apache communities.
Tuesday, April 15, 2014
#ICWA means standing strong
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| Leland Morrill Kirk, Navajo adoptee with Ft Lauderdale Mayor Jack Seiler, NICWA Conference — at Hyatt Regency Pier Sixty-Six | Fort Lauderdale, FL. Leland and many other adoptees are presenting at this conference in Florida. |
Associate Attorney General Tony West Delivers Remarks at the National Indian Child Welfare Association’s 32nd Annual Protecting Our Children Conference
~ Monday, April 14, 2014
I would especially like to thank NICWA and its members for the work that you do -- day in and day out -- to strengthen Indian tribes, to support Indian families, and to protect Indian children in both state child-welfare and private-adoption systems throughout our nation.
And I think it's fitting that what brings us together this morning, this week -- from communities across this country -- is our commitment to children, particularly Native children. I think it was the French philosopher Camus who wrote about this being a world in which children suffer, but maybe, through our actions, we can lessen the number of suffering children.
Indeed, what brings us to Ft. Lauderdale is that promise we make to all of our children: that their safety and well-being is our highest priority; that they are sacred beings, gifts from the Creator to be cherished, cared for, and protected.
It was that promise that, nearly forty years ago, led Congress to hold a series of hearings that lifted the curtain and shed light on abusive child-welfare practices that were separating Native children from their families at staggering rates; uprooting them from their tribes and their culture. Roughly one of every three or four Indian children, according to data presented at those hearings, had been taken from their birth families and placed with adoptive families, in foster care, or in institutions that had little or no connection to the child's tribe.
And in the face of that overwhelming evidence, a bipartisan Congress acted and passed the Indian Child Welfare Act of 1978.
And in the four decades since, as everyone here knows, ICWA has had a dramatic impact. Families, tribes, social workers, and Indian foster and adoptive parents have invoked ICWA’s core protections to stem the most flagrant abuses.
Tribes no longer face the prospect that a quarter to a third of their children will simply disappear, shipped off to homes halfway across the country. Today, in many places, tribes and states have developed productive working partnerships to implement ICWA – partnerships that ensure that Indian families and cultures are treated with the respect they deserve.
And while it is right for us to recognize the landmark achievement that is ICWA, we also know that there is much work left to do. There is more work to do because, in some states, Native children are still removed from their families and tribes at disproportionately high rates.
There's more work to do because nationwide Indian children are still two to three times as likely as non-Indian children to end up in foster care; in some states the numbers are even larger.
There's more work to do because every time an Indian child is removed in violation of ICWA, it can mean a loss of all connection with family, with tribe, with culture. And with that loss, studies show, comes an increased risk for mental health challenges, homelessness in later life, and, tragically, suicide.
So, as far as we have come since ICWA became law in 1978, we have farther still to go.
You all know this is true from both professional and personal experience. And I want you to know that President Obama and Attorney General Eric Holder share your commitment to improving the welfare of Indian children and are committed to working with you to help achieve that goal.
Although ICWA speaks primarily to the responsibilities and roles of the states and the tribes, we believe there’s a constructive part for the federal government to play.
That's why the White House has directed the Departments of the Interior, Health and Human Services, and Justice to engage in an unprecedented collaboration to help ensure that ICWA is properly implemented. I believe we will hear more about this effort from Assistant Secretary of the Interior Washburn in a few minutes.
For our part at the Justice Department, our main ICWA contributions have focused on precedent-setting litigation that can affect ICWA's reach and force. One of ICWA’s most important provisions is its recognition that Indian tribes, as sovereigns, have presumptive jurisdiction over Indian child-custody proceedings. And over the years we have worked hard to help protect this tribal jurisdiction by participating in federal and state court litigation as an amicus curiae, or “friend of the court.”
In Alaska, for example, we’ve participated in a line of cases over the last 20 years to ensure that Alaska tribes have jurisdiction over child-custody disputes. Starting with the landmark John v. Baker case, we’ve filed multiple amicus briefs in the Alaska and U.S. Supreme Courts, successfully arguing that even tribes that lack “Indian country” retain jurisdiction to address child-custody disputes.
Of course, we've not always prevailed. Last June's U.S. Supreme Court decision in Adoptive Couple v. Baby Girl, which narrowly interpreted ICWA and terminated the parental rights of a Cherokee father in connection with his daughter, was decided over our arguments in support of the father.
But even when we don't prevail, our legal arguments can have a major impact on the ultimate decision. You'll recall that in Baby Girl, one of the arguments advanced by the adoptive couple was, essentially, that ICWA was unconstitutional -- that it "upset the federal-state balance," suggesting that Congress was prohibited from overriding state child-custody law when an Indian child was involved.
We countered that applying ICWA in that case raised no constitutional concerns, as Congress has plenary authority to protect Indian children from being improperly separated from Indian communities. And on this point, we were successful: even though we lost the ultimate issue and the High Court ruled against the Cherokee father, the Court did not rely on the adoptive couple's constitutional argument and did not rule that ICWA was unconstitutional.
Notwithstanding setbacks like the Baby Girl decision, we will continue to stand up for ICWA because, as we said in the Supreme Court, it's “a classic implementation of Congress’s plenary [trust] responsibility . . . for Indians.” You see, for us, standing up for ICWA means standing strong for tribal sovereignty. "Nothing could be more at the core of tribal self-determination and tribal survival,” we said during oral argument in the Baby Girl case, “than . . . [determining] tribal membership and . . . [caring] about what happens to Indian children.”
READ MORE
Monday, April 14, 2014
#Baby Veronica #ICWA: Future Threats coming
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| Another book about this appalling history |
The Adoption Crunch, the Christian Right, and the Challenge to Indian Sovereignty
About Kathryn Joyce
Kathryn Joyce is the author of The Child Catchers: Rescue, Trafficking and the New Gospel of Adoption and Quiverfull: Inside the Christian Patriarchy Movement (Beacon Press 2009). Her work has appeared in the New York Times, the Nation, Slate, Mother Jones, the Atlantic, and many other publications.
While the demand for adoptable babies is increasing in the United States—driven in large part by evangelical Christians—the number of babies available for adoption is declining. Adoption agencies are now targeting tribal nations as a potential new source of babies to adopt, and forming alliances that threaten to undermine the sovereignty of Native American nations.
**This article appears in the Winter 2014 issue of The Public Eye magazine.**
On September 23, 2013, a child-custody battle that was nearly five years in the making came to its conclusion in Oklahoma when an Army veteran from the Cherokee Nation, Dusten Brown, handed over his daughter, Veronica, to Matt and Melanie Capobianco, a White couple from South Carolina who had raised her for the first two years of her life.1
Brown gained custody of four-year-old Veronica in December 2011, after a South Carolina court ruled that the adoption process had violated federal Indian law. Brown’s attorneys also argued that Christina Maldonado—Brown’s ex-fiancé and Veronica’s biological mother, who is Latina—had deliberately concealed plans to let the Capobiancos adopt her.2 As the custody decision was reversed following a 2013 Supreme Court ruling,3 and Veronica was tucked into the Capobiancos’ car to return to South Carolina, the scene was broadcast across national and social media to two polarized camps. Brown’s supporters condemned the Capobiancos as baby-snatchers stealing an Indian child from her loving father, as tens of thousands of Native children had been systematically removed from their families in decades past. The Capobiancos’ supporters condemned Brown as a deadbeat dad who had given up his rights long ago and was hiding behind an obsolete law.
...In the 1950s and 1960s, boarding schools gave way to the Indian Adoption Project, which removed children from Native homes and placed them in foster care or adoptive homes. By the 1970s, an astonishing one-quarter to one-third of all Indian children in the United States had been taken away from their families, and 85-90 percent of them were placed in non-Indian families. The generation came to be known as the “Lost Birds.”55“There were literally American Indian communities where there were no children,” said Terry Cross. As the broader Native American community realized what was happening and began to collect testimony for Congress, other stories emerged: of Native American women pressured into relinquishing babies for adoption just after birth while still under the effects of anesthesia, and of women waking up to find that their babies were gone and, sometimes, that they had themselves been sterilized.56
Read more→ HERE
Sunday, April 13, 2014
The Money behind the Madness #Adoption
From Trace: If you think adoption is about children, well then I have an article for you:
Child “protection” is one of the biggest businesses in the country. We spend $12 billion a year on it.
The money goes to tens of thousands of a) state employees, b) collateral professionals, such as lawyers, court personnel, court investigators, evaluators and guardians, judges, and c) DSS contracted vendors such as counselors, therapists, more “evaluators”, junk psychologists, residential facilities, foster parents, adoptive parents, MSPCC, Big Brothers/Big Sisters, YMCA, etc. This (Massachusetts) newspaper is not big enough to list all of the people in this state who have a job, draw a paycheck, or make their profits off the kids in DSS custody.
In this article I explain the financial infrastructure that provides the motivation for DSS to take people’s children – and not give them back.
"If you prefer to actually be able to kick tires instead of just looking at pictures you could attend one of DSS’s quaint “Adoption Fairs,” where live children are put on display and you can walk around and browse. Like a flea market to sell kids. If one of them begs you to take him home you can always say, “Sorry. Just looking.” The incentives for government child snatching are so good that I’m surprised we don’t have government agents breaking down people’s doors and just shooting the parents in the heads and grabbing the kids. But then, if you need more apples you don’t chop down your apple trees...."
Even though this article is older, it's the same old song-n-dance in 2014...Trace
Tuesday, April 8, 2014
Veronica's Birth Mother Drops Bid to Overturn ICWA in South Carolina
4/7/14
Indian Country Today Media Network has confirmed that the legal team for Christinna Maldonado, the birth mother of “Baby Veronica,” has quietly dropped its class action suit, which sought to overturn portions of the Indian Child Welfare Act, contending it is “race-based” legislation.
RELATED: Some Disturbing Facts About Baby Veronica's Birth Mother
The case, Maldonado et al v. Holder, in which the United States and the Cherokee Nation of Oklahoma were also named as defendants, had been filed last July during the height of the legal firestorm in which Matt and Melanie Capobianco of James Island, South Carolina, were seeking custody of a Cherokee child they had named Veronica.
The United States Supreme Court had ruled in June 2013 that Veronica’s biological father, Dusten Brown, could not sue under ICWA because he did not have “continued” custody of the girl. The case made headlines around the world, though the little girl was eventually returned to live with the adoptive couple in South Carolina in September of last year.
Maldonado had initially remained quiet during the legal proceedings, but eventually joined the class action suit which included a dozen other women in filing the litigation in federal court in South Carolina. Their suit sought to declare the “Indian preference” under section 1915 of ICWA “unconstitutional,” because it “violated their civil rights to choose fit, stable adoptive parents for their birth children,” according to one of their attorneys.
But on January 27, the plaintiffs in the case quietly filed a voluntary motion for dismissal with the court, putting an end to one of the longest, most expensive and emotional custody cases in U.S. History.
“We are pleased Ms. Maldonado and the unnamed plaintiffs voluntarily dismissed the suit,” said Chrissi Nimmo, assistant attorney general for the Cherokee Nation. “We never believed the suit had any merit and we were prepared to actively defend the suit had we ever been served.”
In the meantime, the Cherokee Nation and the attorneys for the plaintiffs in Adoptive Couple continue to await the decision on the demand fees totaling over copy million in Nowata County Court in Oklahoma. Previously, they had publicized their work on behalf of the Capobiancos as “pro bono,” but sought compensation a week after the pre-schooler was returned to South Carolina. Their previous suit for fees in South Carolina totaled some $500,000, but was dropped late last year.
Since that time, the Oglala and Rosebud Sioux Tribes, along with another class action of parents in South Dakota, have sued the state in federal court over multiple violations of the Indian Child Welfare Act.
RELATED: South Dakota Tribes Charge State With ICWA Violations
Swept Away: South Dakota's Native Children Denied Due Process in Custody Cases
Swept Away, Part 2: Suing South Dakota to Protect Native Children
RELATED: Some Disturbing Facts About Baby Veronica's Birth Mother
The case, Maldonado et al v. Holder, in which the United States and the Cherokee Nation of Oklahoma were also named as defendants, had been filed last July during the height of the legal firestorm in which Matt and Melanie Capobianco of James Island, South Carolina, were seeking custody of a Cherokee child they had named Veronica.
The United States Supreme Court had ruled in June 2013 that Veronica’s biological father, Dusten Brown, could not sue under ICWA because he did not have “continued” custody of the girl. The case made headlines around the world, though the little girl was eventually returned to live with the adoptive couple in South Carolina in September of last year.
Maldonado had initially remained quiet during the legal proceedings, but eventually joined the class action suit which included a dozen other women in filing the litigation in federal court in South Carolina. Their suit sought to declare the “Indian preference” under section 1915 of ICWA “unconstitutional,” because it “violated their civil rights to choose fit, stable adoptive parents for their birth children,” according to one of their attorneys.
But on January 27, the plaintiffs in the case quietly filed a voluntary motion for dismissal with the court, putting an end to one of the longest, most expensive and emotional custody cases in U.S. History.
“We are pleased Ms. Maldonado and the unnamed plaintiffs voluntarily dismissed the suit,” said Chrissi Nimmo, assistant attorney general for the Cherokee Nation. “We never believed the suit had any merit and we were prepared to actively defend the suit had we ever been served.”
In the meantime, the Cherokee Nation and the attorneys for the plaintiffs in Adoptive Couple continue to await the decision on the demand fees totaling over copy million in Nowata County Court in Oklahoma. Previously, they had publicized their work on behalf of the Capobiancos as “pro bono,” but sought compensation a week after the pre-schooler was returned to South Carolina. Their previous suit for fees in South Carolina totaled some $500,000, but was dropped late last year.
Since that time, the Oglala and Rosebud Sioux Tribes, along with another class action of parents in South Dakota, have sued the state in federal court over multiple violations of the Indian Child Welfare Act.
RELATED: South Dakota Tribes Charge State With ICWA Violations
Swept Away: South Dakota's Native Children Denied Due Process in Custody Cases
Swept Away, Part 2: Suing South Dakota to Protect Native Children
Read more at http://indiancountrytodaymedianetwork.com/2014/04/07/veronicas-birth-mother-drops-bid-overturn-icwa-south-carolina-154354
Saturday, April 5, 2014
Roots & Ties program keeps children in care in B.C. connected to their community
Program helping aboriginal kids in foster care to be cut
By Darryl Hol and G.P. Mendoza, CBC News
| Chantal Douglas and a friend listen carefully to the story being told at Roots and Ties. (Darryl Hol and G.P. Mendoza) |
Chantal and Nora, now 12 and 9, were living in foster care because their parents couldn’t care for them.
Her family’s situation is all too common in the small Cheam First Nation - located about 100 kilometres east of Vancouver - where nearly every extended family has been affected by the child welfare system.
That’s why she started the Roots and Ties program four years ago. It’s an event that welcomes Cheam children living in foster care back to the community to visit their families.
“I feel that if there was no Roots and Ties, a lot of the children wouldn’t know their grandparents, even their parents sometimes,” says Stephenson.
| Eleanor Stephenson started the Roots and Ties program four years ago. (Darryl Hol and G.P. Mendoza) |
Held on the third Sunday of every month, foster parents are invited to bring children in their care to the community hall for a meal, birthday cake, and cultural activity.
Everyone is welcome, including parents, grandparents, aunts and uncles, foster parents, and social workers.
Read more here
Our governments need a wake-up call that programs like this are necesssary and much-needed for the emotional health and stability of tribal children in care in Canada and the US...cutting funding hurts children. It should not be an option but a necessity....Trace
Friday, April 4, 2014
7th Annual Demons in Adoption nominations (a must read) #BabyVeronica
The link for nominations may be found at: http://poundpuplegacy.org/seventh_demons_of_adoption_nominations
Thursday, April 3, 2014
What we learned at Brock University about #60s Scoop #ADOPTION
By Trace A. DeMeyer
I'd mentioned on this blog we were invited to speak to students and then the general public at Brock University near Niagara, Ontario on March 25. Patricia Busbee and I had co-authored and edited the 2012 anthology Two Worlds but we had not met in person (but we've shared hundreds of emails and phone calls).
You ever have that feeling you've known someone but you've never met them in person? Well, that was the feeling I had with Patricia. I snuck up on her at the hotel near Brock and instantly - she's like my closest friend, a sister returned to me. Being in the same room with her felt like being home. When she offers her thoughts, insights, it's like she's reading my mind!
At Brock, we met with two other contributors in Two Worlds and again, it was deja vu! Debby and Elaine are like sisters, too! You can read their adoptee narratives in the Canada section of Two Worlds.
One thing is certain - we understand one another. We are simpatico - of like mind. Debby and Elaine shared the same feelings of isolation growing up - though they were adopted and being raised in Canada while Patricia and I were here in the US. We were all told lies about our ancestry and yet we found the truth and our relatives anyway - but it was not easy for any of us. Adoptees do feel very isolated until we meet other adoptees. Then like magic, POOF, you made new relatives. This book and the event at Brock gave us all a great gift: our very own reunion!
We as a group went to speak to a class of about 40 students at Brock who had read Two Worlds and they were very open and appreciative to our writing and what we shared that day. The students really liked the book, and asked really good questions about how it was growing up away from our families and culture. The take-away for me is students admitted they knew NOTHING about this adoption history prior to reading Two Worlds. They really knew NOTHING about the First Nations in Canada and were not taught anything in their school. Their eyes were opened, obviously!
Knowing what is truth all goes back to BAD HISTORY. When you allow a country to devise its own telling of conquest and colonization, leaving out how they did it, how Indian people were killed off or made to disappear to remote reserves and then they abduct children for boarding schools and adoptions, that is just bad history. It's 2014, still happening...
During the evening panel and book talk, an Anishinabe adoptee named Michael shared his experience. (Michael and I had been emailing since 2011 and finally met. He and his wife Irene are like long-lost relatives as well!) Michael shared the story of how he needed his name for when he passes on to the spirit world and how he needs to speak this name in his language or his soul would be lost. Michael shared so much wisdom. He asked, "I know where five percent of the adoptees are - where are the other 95%??" [He was referring to 20,000+ placed into adoption during Canada's 60s Scoop, what is known in Canada as cultural genocide.] [The US numbers are sealed so we don't know how many babies and children were lost here.]
And we met Jolene, an adoptee from Arkansas who also shared her adoption story that evening and how she plans to return to her British Columbia tribal family in two years. I knew some of her story from a news article Brock University has posted about her. And we met a friend Lynn (Adoption Trauma) who brought Suzanne, a beautiful Native woman in great pain over the loss of her sister. And I spoke to the daughter of an adoptee; her father spent his life visiting the reserves but was never able to open his adoption or find his own First Nations family.
What we learned is there is no way to stop adoptions of Native children in this Six Nations area in eastern Canada today: we heard this is because of a shortage of foster homes, plus destitute conditions and not enough available adoptive parents on their reserves. What First Nations social workers do give to these babies is all the information and history that they will need when they become adults, when they decide to look for their birth families. They practice open adoption and use friendship centres so adoptive parents can bring the children and expose them to their culture, language and relatives. And we all agreed that something has to change in both countries to allow babies to remain with their mothers and tribal relatives, with every effort made for family preservation and finally eradicating poverty on the reservations.
Being there with relatives, it's like a fire was lit inside me. When the Six Nations women sang a "Strong Women" song for us, it was humbling, a sacred moment.
What we learned is there is much more community-building and after-adoption support needed for Native American adoptees in the US. There are no repatriation services in the US like there is in Canada. That must change!
Patricia and I finally connected in person, we made new relatives in Ontario - and all that is good. Now we're starting on the new book CALLED HOME: Stolen Generations and will publish more history and narratives from the lost children of the Indian Adoption Projects in Canada and the US.
Adoptees do have the power to change history with every story we write and share! Every writer in Two Worlds and the new book CALLED HOME can hold their own events and this fire will grow and spread... and that is good, that is very good...
(The Brock Reads Summer Program 2014 is open to the whole community so this book Two Worlds will have many new readers.)
Our deepest thanks to the organizers at Brock University Aboriginal Education Council and the Niagara Native Women for offering this amazing event!
I'd mentioned on this blog we were invited to speak to students and then the general public at Brock University near Niagara, Ontario on March 25. Patricia Busbee and I had co-authored and edited the 2012 anthology Two Worlds but we had not met in person (but we've shared hundreds of emails and phone calls).
You ever have that feeling you've known someone but you've never met them in person? Well, that was the feeling I had with Patricia. I snuck up on her at the hotel near Brock and instantly - she's like my closest friend, a sister returned to me. Being in the same room with her felt like being home. When she offers her thoughts, insights, it's like she's reading my mind!
At Brock, we met with two other contributors in Two Worlds and again, it was deja vu! Debby and Elaine are like sisters, too! You can read their adoptee narratives in the Canada section of Two Worlds.
One thing is certain - we understand one another. We are simpatico - of like mind. Debby and Elaine shared the same feelings of isolation growing up - though they were adopted and being raised in Canada while Patricia and I were here in the US. We were all told lies about our ancestry and yet we found the truth and our relatives anyway - but it was not easy for any of us. Adoptees do feel very isolated until we meet other adoptees. Then like magic, POOF, you made new relatives. This book and the event at Brock gave us all a great gift: our very own reunion!
We as a group went to speak to a class of about 40 students at Brock who had read Two Worlds and they were very open and appreciative to our writing and what we shared that day. The students really liked the book, and asked really good questions about how it was growing up away from our families and culture. The take-away for me is students admitted they knew NOTHING about this adoption history prior to reading Two Worlds. They really knew NOTHING about the First Nations in Canada and were not taught anything in their school. Their eyes were opened, obviously!
Knowing what is truth all goes back to BAD HISTORY. When you allow a country to devise its own telling of conquest and colonization, leaving out how they did it, how Indian people were killed off or made to disappear to remote reserves and then they abduct children for boarding schools and adoptions, that is just bad history. It's 2014, still happening...
During the evening panel and book talk, an Anishinabe adoptee named Michael shared his experience. (Michael and I had been emailing since 2011 and finally met. He and his wife Irene are like long-lost relatives as well!) Michael shared the story of how he needed his name for when he passes on to the spirit world and how he needs to speak this name in his language or his soul would be lost. Michael shared so much wisdom. He asked, "I know where five percent of the adoptees are - where are the other 95%??" [He was referring to 20,000+ placed into adoption during Canada's 60s Scoop, what is known in Canada as cultural genocide.] [The US numbers are sealed so we don't know how many babies and children were lost here.]
And we met Jolene, an adoptee from Arkansas who also shared her adoption story that evening and how she plans to return to her British Columbia tribal family in two years. I knew some of her story from a news article Brock University has posted about her. And we met a friend Lynn (Adoption Trauma) who brought Suzanne, a beautiful Native woman in great pain over the loss of her sister. And I spoke to the daughter of an adoptee; her father spent his life visiting the reserves but was never able to open his adoption or find his own First Nations family.
What we learned is there is no way to stop adoptions of Native children in this Six Nations area in eastern Canada today: we heard this is because of a shortage of foster homes, plus destitute conditions and not enough available adoptive parents on their reserves. What First Nations social workers do give to these babies is all the information and history that they will need when they become adults, when they decide to look for their birth families. They practice open adoption and use friendship centres so adoptive parents can bring the children and expose them to their culture, language and relatives. And we all agreed that something has to change in both countries to allow babies to remain with their mothers and tribal relatives, with every effort made for family preservation and finally eradicating poverty on the reservations.
Being there with relatives, it's like a fire was lit inside me. When the Six Nations women sang a "Strong Women" song for us, it was humbling, a sacred moment.
What we learned is there is much more community-building and after-adoption support needed for Native American adoptees in the US. There are no repatriation services in the US like there is in Canada. That must change!
Patricia and I finally connected in person, we made new relatives in Ontario - and all that is good. Now we're starting on the new book CALLED HOME: Stolen Generations and will publish more history and narratives from the lost children of the Indian Adoption Projects in Canada and the US.
Adoptees do have the power to change history with every story we write and share! Every writer in Two Worlds and the new book CALLED HOME can hold their own events and this fire will grow and spread... and that is good, that is very good...
(The Brock Reads Summer Program 2014 is open to the whole community so this book Two Worlds will have many new readers.)
Our deepest thanks to the organizers at Brock University Aboriginal Education Council and the Niagara Native Women for offering this amazing event!
Dark Adoption Climate: a letter to #StopCHIFF
To My New York Senators Kirsten Gillibrand and Chuck Schumer on International Adoption
By Frank Ligtvoet SOURCE
Dear Senators,
A few years ago the story of a woman who put her 7 year old adopted son on a plane back to where he came from, Russia, made headlines. You must remember the case. The boy was by himself with just a note from the mother to the authorities at the other side of the Atlantic, telling that she couldn’t handle him anymore. In a certain way it was a mild case, compared to recent cases where adoptive parents abused and eventually killed their kids. Korean Hyunsu O’Callaghan (3 years old) for example, who was only a few months with his new family, when his father beat him to death in February of this year. Last year in July a criminal process took place in which adoptive parents were accused of abusing their Ethiopian daughter, until her death in the cold rain followed.
Investigative journalist Kathryn Joyce described in Slate of last November the girl’s ordeal as follows: “On the night of May 11, 2011, sometime around midnight, 13-year-old Hana Williams fell face-forward in her parents’ backyard. Adopted from Ethiopia three years before, Hana was naked and severely underweight. Her head had recently been shaved, and her body bore the scars of repeated beatings with a plastic plumbing hose. Inside the house, her adoptive mother, 42-year-old Carri Williams, and a number of Hana’s eight siblings had been peering out the window for the past few hours, watching as Hana staggered and thrashed around, removed her clothing in what is known as hypothermic paradoxical undressing and fell repeatedly, hitting her head. According to Hana’s brother Immanuel, a deaf 10-year-old also adopted from Ethiopia, the family appeared to be laughing at her.”
I know, Senators, that child abuse and infanticide are not specific to adoption, but prospective adoptive parents are screened by social workers for their capabilities to raise children with this background; they are held or they should be held to a higher standard. It is obvious that those screenings in these cases, and in many others, didn’t work. Those cases also include the shady practice of ‘Re-homing’ where overwhelmed parents try to place often over the web their kids in other families who are not vetted at all. About the dire outcomes of this ‘solution’ to the problems of incompetent parents Reuters reported extensively last year.
You may wonder, dear Senators, what has this all to do with me. Well, in every other section of our society these stories would have led to an investigation of the industry responsible for these deaths. Bluntly said: General Motors is investigated for the deaths of 303 people in accidents regarding 1,6 million cars since 2003. Compare that with the almost 200 abuse cases in various degrees of severity on ca. 160.000 international adoptions in the same period which adoption activist website Pound Pup Legacy (http://poundpuplegacy.org) documented with newspaper articles and official documents.
The laxness of the American authorities, which are in a certain way under your control, where it regards the adoption process in the US is disturbing. There is no check on the methods used in, and the effectiveness and the quality of the so-called home studies, which describe and evaluate the new parents’ abilities to raise transnationally and transracially adopted kids, often with special needs.
And there is no check on the competences and the quality of licensed social workers, who deal with adoption in agencies. I know personally how easy on the parents the home study process is and how flimsily we – two white men - were prepared to become adoptive parents of black kids. And I don’t know one case where prospective parents were told that they were not fit to raise an adopted child. Not only oversight is missing, the industry itself has serious systemic flaws. One of them is that it is fully adoptive parent driven: the parents are the paying clients and there is no independent representation in any form for the first parents or the child, here or abroad. Another problem is the savior ideology that permeates the industry: so many kids are saved from their horrible situations that ‘we’ can live with a few kids who fall between the cracks. The savior argument is just false: most kids would have been helped better (and with less money) within the context of their extended families or their community.
Is the situation in the US, Senators, already daunting, the situation in the countries of origin of the adoptees is even worse. The acclaimed study of Katherine Joyce, The Child Catchers, on the Evangelical Christian adoption movement and its devastating corrupting effects abroad attracted a lot of attention. You might have seen it. There are others who wrote extensively on corruption, child laundering, baby stealing, fraud, racism and trafficking, like E.J. Graff in the Washington Post and Slate a few years ago, and David Smolin and Deleith Duke Gossett in their academic work. David Smolin’s latest piece has the telling title: ‘The Corrupting Influence of the United States on a Vulnerable Intercountry Adoption System’. I dare to say that every prospective adoptive parent, who is at this moment in the process of adopting internationally and doesn’t read extensively about abuse in and outside the US, doesn’t check his social worker and agency carefully and doesn’t soul search his abilities to raise a child of color that is abandoned first and then adopted, treads on unethical grounds.
In this dark adoption climate two of your colleagues Senators Mary Landrieu (D-LA) and Roy Blunt (R-MO), proposed new legislation for international child welfare and adoption: the Children in Families First Act (CHIFF). You know that because both of you became sponsors of the CHIFF act. Positive in that proposal is that adoption is seen within the context of child welfare. The website has: ‘CHIFF brings the need for ethical, transparent and accountable child welfare systems to the forefront. By ensuring systems are in place to help children remain in their family of birth, be reunited with family or be adopted locally or internationally.’ The policy relies thus strongly on collaboration with the authorities in the ‘donating’ countries to ensure – I repeat ensure - those ethical etc. systems. That seems a rather unrealistic vision, when one thinks of vast countries like China and India, or ‘difficult’, dead poor or infrastructure poor countries like Ethiopia and Vietnam. Elsewhere I calculated that CHIFF has a maximum budget of 22.5 cent per child, which would generate for child welfare in for example Ethiopia a bit over a million dollars for 4 million orphans. Since the adoption industry for the US alone in Ethiopia can be valued at $92 million dollars, it is obvious that adoption will be the preferred choice of ‘child welfare’. The proposal comes on top of that with new regulations to make the international adoption process for parents easier and quicker. Easier and quicker is definitely not the way to go in the current corrupt adoption situation. It seems more appropriate to clean the houses here and there first, before spending new money and applying easier regulations for Americans who want to adopt.
The welfare aspect in the proposal is not only diminished by the lack of serious finances, but by two more factors. The first comes to light in the list of ‘Endorsing organizations’ on the CHIFF website, which consists for the biggest part of adoption agencies, many of them rooted in the evangelical (and may I say as a gay man: homophobic) community. Lacking are (international) welfare organizations, adoptee and first parent organizations. The latter were also not involved in the discussions in the preparations of the legislation. The second factor shows in the rather surprising list of the political sponsors from both parties of CHIFF: Michele Bachman, James Inhofe, Elizabeth Warren amongst others. And I was honestly speaking taking aback to find your names in that list. International welfare may imply for some of them birth control education and practice, which would lead to less adoptions; and for others the promotion of ‘extreme personhood’ (human rights bestowed on fertilized eggs), which would lead to more adoptions. Since there is no common ground to be found in these two positions, the communal focus has to be on adoption, and based on the positions of many of your listed colleagues, on heterosexual couple’s adoption.
Dear Senator Gillibrand, dear Senator Schumer, may I ask you to reconsider your support of this proposed legislation. As real democrats, who tend to reach out to those who had or have no voice, in this case the first or birth families and the adoptees, and who are naturally questioning the powerful, you really don’t belong on that list.
CHIFF will hopefully die a quiet death. Thank God, it doesn’t seem to get serious political traction. However, the discussion about international child welfare and adoption and the ethics thereof, is very necessary and one may hope that this flawed proposal will be the start of that conversation.
I copy you to give you a full range of arguments against CHIFF links to letters from other concerned voters in other states to their representatives, to Senator Warren (MA) (http://irreverentpsychologist.blogspot.com/...) and to the Washington representatives (http://lightofdaystories.com/...)
Respectfully yours,
Frank Ligtvoet
Brooklyn
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To Veronica Brown
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.










7th Annual Demons in Adoption
By their outrageous behavior - violating gag orders, hiring PR firms, taking what should have been a private matter to the court of public opinion and peddling lies and slurs against Veronica's father on talk shows, in newspapers, "news" programs, exploiting a minor child by using her image and name to raise tens of thousands of dollars, contracting with a TV reality show producer to film her and invade her privacy (show up at her school uninvited and unannounced), demanding public officials arrest her father and "seize" her, threatening the safety and security of the Brown family to such an extent that they had to move out of their family home and into tribal housing and be provided with 24-hour security guards, and more - the Capobiancos have proven to the world that so-called "love" for this child and her safety and security are the furthest things from their minds. By their actions, they have indelibly harmed her for life. They began exposure of an innocent child for public display in such a manner that she will never know privacy and peace again. From now until forever everyone will know who and where she is. Her security has been compromised beyond repair. For these reasons and more, including the underhanded, unethical and probably illegal means in which she was abducted from OK at birth, they have forfeited any right of entitlement or possession of this or any other child, if not provided ample grounds for criminal charges and civil liability to the Brown family.
There are plenty more to read but this one nailed it on the BABY VERONICA CASE... Trace
I nominate the Nightlight Adoption Agency
Nightlight is a corporation with Laura Godwin, its CEO/director, and Ronald Stoddart as Principal Officer for tax purposes. In 2011 alone, they grossed $2,747,914. Nightlight is licensed in Colorado, California, South Carolina and in Kentucky so far. Now in two lawsuits over Native American babies they attempted to place for adoption...
Raymond W. Godwin, called an unethical adoption attorney in news reports, was the original adoption attorney for Matt and Melanie Capobianco and is also involved in this dispute called #BABY DESARAY. His wife Laura is the director of the Nightlight adoption agency that handled the Baby Veronica placement/adoption.
Read more here: http://www.cherokeephoenix.org/Article/Index/7609