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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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Tuesday, March 10, 2015

New Brunswick pressured to unseal adoption records



Thousands of people are waiting for the provincial government to unseal adoption records
CBC News | Mar 10, 2015  

People trying to open adoption records in New Brunswick say the process has stalled under the new Liberal government.


Garth McCrea, the chair of the Coalition for Open Adoption Records, said he has been trying for three years to get the law changed so that these records can be unsealed. (Facebook)

Garth McCrea, the chair of the Coalition for Open Adoption Records, said he has been trying for three years to get the law changed so these records can be unsealed.
He said the previous Progressive Conservative government held public consultations last year about the proposed change. He said they were ready to move ahead and have a new law in place by now.
However, McCrea said the election in September of the Liberal government has put everything on hold.
McCrea said he's frustrated that the file seems to be forgotten because of the government's priority on public finances.
"I'm 50 years old, I'm an adoptee. The information has been kept from me for 50 years," he said.
"I'm a pretty patient man, I've been at this for well over three years so I know in terms of government making change that these things can take time."
New Brunswick's refusal to unseal adoption records is hampering many people from trying to reconnect with birth parents or their adopted children.
Edmonton's Susan Cockle is seeking help in New Brunswick to track down her birth parents, nearly 50 years after she was adopted in Moncton. She is making the public request for assistance because she cannot access her adoption records.
The Coalition for Open Adoption Records is being supported by many other similar groups. McCrea said he has members from across Canada, the United States and Puerto Rico, who want New Brunswick to open up its adoption records.
He said all New Brunswick has to do is to adopt the rules that already exist in Ontario, Newfoundland and Labrador or some of the western provinces.

Children search for birth parents


Susan Cockle has taken out advertisements in Moncton in the hopes of finding her birth parents. Groups say the New Brunswick government should open up adoption records. (Submitted by Susan Cockle)
There are many other New Brunswick cases where people are advocating for the opening of these records.
Kathy Reid was born Carol Joy Marina Stewart at the Salvation Army-run Evangeline Home for unwed mothers in Saint John in 1956.
She was adopted in 1958 and when her adoptive parents died in 1962, she was sent to live in Ontario with a guardian. She grew up with another adopted child, her stepbrother.
He was born in Ontario and has access to his birth parents.
Reid and all other adopted children born in Quebec and the Maritimes don't have that right because those provinces continue to seal adoption records.
Reid said she's frustrated by the pace of change in New Brunswick and she wrote to Social Development Minister Cathy Rogers in January.
The minister responded in February to say the department is still evaluating the information.
Rogers said the opening of adoption records is an extremely personal matter for individuals and the government must ensure the interest of all parties is taken into consideration with any proposed legislative change.

Heart-wrenching cases

Marie Crouse, the president of Parent Finders New Brunswick, said this policy of sealing adoption records affects thousands of people.
Parent Finders is a private group that is trying to put adopted children in touch with their birth parents.
She said just in her database she has roughly 4,500 people who were adopted who are actively searching for their birth parents.
She has another 850 birth parents or relatives who are looking for the child that was put up for adoption
Crouse says there are heart-wrenching cases.  
"Right now, I am researching an adopted man who married his blood sister, had a baby boy who is severely mentally handicapped because they were brother and sister," she said.
"They did not know this when they were married."



Monday, March 9, 2015

Founding Fathers attitudes about Native Americans




Many of the founding fathers believed American Indians would die out within a few generations.






Founding Fathers' attitudes toward Native Americans:



From the very beginning of US history, the founding fathers believe they are at a higher stage of Adam Smith's "four stages of history" than American Indians. George Washington favors treaties over force, writing that when forced off his land, the "savage," like the wolf, always seeks to return.





Johnson v. McIntosh determined that American Indian's land title could be extinguished "by purchase or by conquest."



February 28, 1823|  In a land dispute, the Supreme Court determines that titles purchased from tribes do not supersede titles awarded by the federal government, because the indigenous occupants lost their "right of occupancy."







Chief Justice John Marshall's opinion calls American Indians "fierce savages," stating: "Discovery is the foundation of title, in European nations, and this overlooks all proprietary rights in the natives."





Even now, this "Doctrine of Discovery" continues to creep into the policies and mindset of today.





Chief Justice John Marshall composed several early and influential opinions on the relationship between American Indians and the United States.





Chief Justice John Marshall's majority opinion states that the tribe is not an independent nation, but a "domestic dependent nation" with a relationship to the United States "like that of a ward to his guardian." This ward-guardian mindset has carried into modern-day American Indian-US relations.





Congress passes the General Allotment Act, authorizing the president to divide up tribal land and parcel it out to individual American Indians. In the process, tribes are dispossessed of 90 million acres.





Meanwhile, American Indian children are forced to assimilate at mandatory boarding schools. (And Indian Adoption Programs would also begin)





Col. Richard Pratt, founder of the first off-reservation Indian Boarding School, gives a speech in 1892 where he adovcates to "kill the Indian in him, and save the man."





(Videos: UAF Tribal Management Program)













In this video, American Indian scholar and advocate Ada Deer calls the terminations a "cultural, economic and political disaster" for American Indians.
Congress terminates tribal status for more than 100 tribes in the 1950s. When tribes lose their status, their lands become subject to taxation and members lose access to federal programs and services. The government further weakens tribes by relocating American Indians from reservations to cities and expanding state jurisdiction over reservations.


TRIBAL NATIONS - The Story of Federal Indian Law

More Info: https://www.tananachiefs.org/about/our-history/






READ MORE HERE

Founding Fathers attitudes about Native Americans

Many of the founding fathers believed American Indians would die out within a few generations.


Founding Fathers' attitudes toward Native Americans:

From the very beginning of US history, the founding fathers believe they are at a higher stage of Adam Smith's "four stages of history" than American Indians. George Washington favors treaties over force, writing that when forced off his land, the "savage," like the wolf, always seeks to return.


Johnson v. McIntosh determined that American Indian's land title could be extinguished "by purchase or by conquest."

February 28, 1823|  In a land dispute, the Supreme Court determines that titles purchased from tribes do not supersede titles awarded by the federal government, because the indigenous occupants lost their "right of occupancy."



Chief Justice John Marshall's opinion calls American Indians "fierce savages," stating: "Discovery is the foundation of title, in European nations, and this overlooks all proprietary rights in the natives."


Even now, this "Doctrine of Discovery" continues to creep into the policies and mindset of today.


Chief Justice John Marshall composed several early and influential opinions on the relationship between American Indians and the United States.


Chief Justice John Marshall's majority opinion states that the tribe is not an independent nation, but a "domestic dependent nation" with a relationship to the United States "like that of a ward to his guardian." This ward-guardian mindset has carried into modern-day American Indian-US relations.


Congress passes the General Allotment Act, authorizing the president to divide up tribal land and parcel it out to individual American Indians. In the process, tribes are dispossessed of 90 million acres.


Meanwhile, American Indian children are forced to assimilate at mandatory boarding schools. (And Indian Adoption Programs would also begin)


Col. Richard Pratt, founder of the first off-reservation Indian Boarding School, gives a speech in 1892 where he adovcates to "kill the Indian in him, and save the man."


(Videos: UAF Tribal Management Program)




In this video, American Indian scholar and advocate Ada Deer calls the terminations a "cultural, economic and political disaster" for American Indians.
Congress terminates tribal status for more than 100 tribes in the 1950s. When tribes lose their status, their lands become subject to taxation and members lose access to federal programs and services. The government further weakens tribes by relocating American Indians from reservations to cities and expanding state jurisdiction over reservations.

TRIBAL NATIONS - The Story of Federal Indian Law
More Info: https://www.tananachiefs.org/about/our-history/


READ MORE HERE

Founding Fathers attitudes about Native Americans

Many of the founding fathers believed American Indians would die out within a few generations.


Founding Fathers' attitudes toward Native Americans:

From the very beginning of US history, the founding fathers believe they are at a higher stage of Adam Smith's "four stages of history" than American Indians. George Washington favors treaties over force, writing that when forced off his land, the "savage," like the wolf, always seeks to return.


Johnson v. McIntosh determined that American Indian's land title could be extinguished "by purchase or by conquest."

February 28, 1823|  In a land dispute, the Supreme Court determines that titles purchased from tribes do not supersede titles awarded by the federal government, because the indigenous occupants lost their "right of occupancy."



Chief Justice John Marshall's opinion calls American Indians "fierce savages," stating: "Discovery is the foundation of title, in European nations, and this overlooks all proprietary rights in the natives."


Even now, this "Doctrine of Discovery" continues to creep into the policies and mindset of today.


Chief Justice John Marshall composed several early and influential opinions on the relationship between American Indians and the United States.


Chief Justice John Marshall's majority opinion states that the tribe is not an independent nation, but a "domestic dependent nation" with a relationship to the United States "like that of a ward to his guardian." This ward-guardian mindset has carried into modern-day American Indian-US relations.


Congress passes the General Allotment Act, authorizing the president to divide up tribal land and parcel it out to individual American Indians. In the process, tribes are dispossessed of 90 million acres.


Meanwhile, American Indian children are forced to assimilate at mandatory boarding schools. (And Indian Adoption Programs would also begin)


Col. Richard Pratt, founder of the first off-reservation Indian Boarding School, gives a speech in 1892 where he adovcates to "kill the Indian in him, and save the man."


(Videos: UAF Tribal Management Program)




In this video, American Indian scholar and advocate Ada Deer calls the terminations a "cultural, economic and political disaster" for American Indians.
Congress terminates tribal status for more than 100 tribes in the 1950s. When tribes lose their status, their lands become subject to taxation and members lose access to federal programs and services. The government further weakens tribes by relocating American Indians from reservations to cities and expanding state jurisdiction over reservations.

TRIBAL NATIONS - The Story of Federal Indian Law
More Info: https://www.tananachiefs.org/about/our-history/


READ MORE HERE

Founding Fathers attitudes about Native Americans

Many of the founding fathers believed American Indians would die out within a few generations.


Founding Fathers' attitudes toward Native Americans:

From the very beginning of US history, the founding fathers believe they are at a higher stage of Adam Smith's "four stages of history" than American Indians. George Washington favors treaties over force, writing that when forced off his land, the "savage," like the wolf, always seeks to return.


Johnson v. McIntosh determined that American Indian's land title could be extinguished "by purchase or by conquest."

February 28, 1823|  In a land dispute, the Supreme Court determines that titles purchased from tribes do not supersede titles awarded by the federal government, because the indigenous occupants lost their "right of occupancy."



Chief Justice John Marshall's opinion calls American Indians "fierce savages," stating: "Discovery is the foundation of title, in European nations, and this overlooks all proprietary rights in the natives."


Even now, this "Doctrine of Discovery" continues to creep into the policies and mindset of today.


Chief Justice John Marshall composed several early and influential opinions on the relationship between American Indians and the United States.


Chief Justice John Marshall's majority opinion states that the tribe is not an independent nation, but a "domestic dependent nation" with a relationship to the United States "like that of a ward to his guardian." This ward-guardian mindset has carried into modern-day American Indian-US relations.


Congress passes the General Allotment Act, authorizing the president to divide up tribal land and parcel it out to individual American Indians. In the process, tribes are dispossessed of 90 million acres.


Meanwhile, American Indian children are forced to assimilate at mandatory boarding schools. (And Indian Adoption Programs would also begin)


Col. Richard Pratt, founder of the first off-reservation Indian Boarding School, gives a speech in 1892 where he adovcates to "kill the Indian in him, and save the man."


(Videos: UAF Tribal Management Program)




In this video, American Indian scholar and advocate Ada Deer calls the terminations a "cultural, economic and political disaster" for American Indians.
Congress terminates tribal status for more than 100 tribes in the 1950s. When tribes lose their status, their lands become subject to taxation and members lose access to federal programs and services. The government further weakens tribes by relocating American Indians from reservations to cities and expanding state jurisdiction over reservations.

TRIBAL NATIONS - The Story of Federal Indian Law
More Info: https://www.tananachiefs.org/about/our-history/


READ MORE HERE

Friday, March 6, 2015

(2015) Breaking News for Tribes in South Dakota #NativeLivesMatter #ICWA

Support for Lakota children and families is building. After years of working to get national attention on these serious problems, all of the work we have done together is bearing fruit! Here is a quick update on exciting national developments.
We are not only on the right path, we are gaining momentum. Our "Free the Lakota Children" petition to Obama just clicked over 50,000 signatures. We are in close contact with officials in the U.S. Department of Justice, the Department of Health and Human Services, and the Department of Interior, and we will foray the petition to further leverage the discussion around federal planning support for the South Dakota tribes. With each signature, our combined voice gets louder and harder to ignore. Please sign, share, and encourage at least one of your friends to sign the petition: http://lakotalaw.org/action. Let’s go from 50,000 signatures to 100,000 as fast as we can!
 
Native Lives Matter: Two recent incidents in Rapid City inflamed the Indian community. First, the police shot and killed an Indian man in his home doorway because he had a small parring knife in his hand. No justice was forthcoming. Second, fifty-four Native honor roll kids between eight and twelve years of age were taken to a hockey game as a reward for all their hard work. In a VIP box above them, the people started pouring beer on the kids, saying “go back to the res” and other slurs. As this got worse, the teachers took the kids, who were being emotionally traumatized, out of the stadium. No justice was forthcoming.
 
 
Following these incidents, the Lakota People’s Law Project released a fifteen page report, “Native Lives Matter”, detailing the unequal treatment of Native Americans by the national criminal justice system. The release paralleled a passionate march, led by Lakota People’s Law Project Attorney Chase Iron Eyes, who has spearheaded the Native Lives Matter movement that is gathering momentum in Rapid City, South Dakota. “This fact-based report unequivocally shows that at best the institutions in South Dakota are culturally biased, at worst they are blatantly racist and bent on perpetuating a slow genocide,” said Chase Iron Eyes. “The recent anecdotal incidents along with the statistics presented in this report demonstrate that racism against Native Americans is palpable. It will not go anywhere unless we unite as a people and stand together against it.”


Updated ICWA Guidelines: On February 24, Kevin Washburn and the Bureau of Indian Affairs released new guidelines for the Indian Child Welfare Act (ICWA) to ensure that the rights of Native American families and children are met. Some of these guidelines, among many others, include:
State courts and agencies must ask in every child custody proceeding whether ICWA applies
• Courts should follow ICWA procedures even when the Indian child is not removed from the home in order to allow tribes to intervene as early as possible to assist in preventing a breakup of the family
• Information on how to contact a tribe
• Notice is required for each proceeding in a child custody case, and tribes have the right to intervene at any time
For the entire updated guidelines to ICWA, please go to: http://www.bia.gov/cs/groups/public/documents/text/idc1-029447.pdf
We applaud these guidelines, and we know they will help many people in Indian country. We and our tribal allies, however, have stopped hoping that South Dakota will ever follow the ICWA and are working on “Moving the Money” from the state to the tribes for Child and Family Services.



Although Attorney General Marty Jackley has publicly stated that he was not connected to the Mette case, Black states, "For Jackley to say that he was not involved in the decision making process with respect to my investigation is ludicrous."
Black states that, "I will not pretend to have any solutions to correct the plight of Native American children in the South Dakota Justice system, I will say, it is obvious that changes need to be made now and that the Federal Indian Child Welfare Act needs to be readdressed by the U.S. Congress."
For the entire interview, go to:
We do have the solution: Create foster care for Lakota, by Lakota. The corruption will not stop until this solution is realized! We have been working daily with the Department of Justice since our delegation returned from their trip to Washington DC in December. Please help us if you can by donating to keep the work moving forward. Our Lakota staff and the five remaining tribes are depending on your compassionate heart.
Blessings and thanks to all who watch over these efforts.
Lakota People's Law Project

1928 Meriam Report: The Affairs of Indians in the US

Archive Photo
By Trace Hentz

My friend and scholar Carol A. Hand (Ojibwe) shared this comment on my latest post at my Lara Blog: "AND SO IT GOES" #Orphan Asylums #Native Lives Matter - read it here.
Even more heartbreaking are the documented consequences for most of the institutional settings on child development. These consequences were even cited in the 1928 Meriam Report (The Problem of Indian Administration) - http://en.wikipedia.org/wiki/Meriam_Report.


EXCERPT: Authorized by the Institute for Government Research on June 12, 1926 at the request of the Secretary of the Interior, the Meriam Commission was charged with investigating the affairs of Indians in the United States. To maintain unbiased standards for the survey, it was financed by the Rockefeller Foundation, not by any government agency or agent.[7] “The investigation would cover nearly all reservations and would deal with educational, industrial, social, and medical activities of the BIA [Bureau of Indian Affairs], as well as with Indian property rights and economic conditions.”[8]
The team conducted seven months of field work to gather its information. They conducted field work in 23 states, selected based on a report by the Bureau of Indian Affairs that arranged states in order of number of Native American inhabitants. The report showed 23 states having more than 1,000 Native American inhabitants, the top three being Oklahoma, Arizona, and South Dakota.[9] The team visited a total of 95 reservations, agencies, hospitals, and schools.[10] At least one member of the survey team visited each of these 95 locations; often members of the team were forced to work independently in order to complete the required work in the shortest possible amount of time. “[Interior Secretary] Work insisted that the survey be completed within one year, so that he might effect changes before a new administration took office in Washington.”[11] This field work produced a report of 847 pages consisting of the following eight sections:
  1. A General Policy for Indian Affairs
  2. Health
  3. Education
  4. General Economic Conditions
  5. Family and Community Life & the Activities of Women
  6. The Migrated Indians
  7. The Legal Aspects of the Indian Problem
  8. The Missionary Activities among the Indians
The report is concise and unbiased in its analysis: it states the facts of Indian conditions of the 1920s. The conclusion of the report reflects the opinions of the survey team. For example, the report states that “any policy for Indians based on the notion that they can or should be kept permanently isolated from other Americans is bound to fail.”[12] In the report, the survey team included extensive recommendations for the correction of deficiencies, notably in health, education, and government cooperation for legal and social issues.

Health

The report states, “the health of the Indians compared with that of the general population is bad.”[13] It said that the general death rate and the infant mortality rate were high. Serious diseases, such as tuberculosis and trachoma, were very widespread both on reservations in general and specifically at off-reservation boarding schools. In its section on health care services provided by the government to Native Americans, the report states: “The hospitals, sanatoria, and sanatorium schools maintained by the [Indian Health] Service, despite a few exceptions, must generally be characterized as lacking in personnel, equipment, management, and design.”[14] The government, although it had numerous on- and off-reservation health care institutions, did not provide sufficient care for Indian patients. The report noted, “the most important single item affecting health is probably the food supply.”[15] A further setback facing healthcare on Indian reservations was a general lack of knowledge of the Indian languages by healthcare providers.[16]

Economy

The report concluded that “The income of the typical Indian family is low and the earned income extremely low.”[17] The report addressed the poverty thought to have resulted from the individual allotment policy of the Dawes Act. It found: “In justice to the Indians it should be said that many of them are living on lands from which a trained and experienced white man could scarcely wrest a reasonable living.”[18] Not only was loss of land a factor in reservation poverty found on reservations, but the land they held was largely unsuitable for family farming and agriculture. The survey found that “the economic basis of the primitive culture of the Indians has been largely destroyed by the encroachment of white civilization.”[19] A culture that previously had depended on its environment as a sustainable economy was losing the very land on which they survived. The report identified the problems with changing political appointees under elected presidential administrations. Elections tended to bring about a change in top political appointees and changes in economic development programs; thus, the BIA supported no long-term development on reservations. The report also states: “Little attempt has been made to formulate a broad constructive program for the service as a whole, extending over a long term of years, and having for its goal the general improvement of economic conditions.”[20]

Education

The Meriam Report emphasized the need for education but it suggested that such education should be based on integration of Indian children into the majority culture, rather than educating Indian children in separate institutions, as previous education policies had stressed. The first line in the education section states, “The most fundamental need in Indian education is a change in point of view.”[21] The report was particularly critical of Indian boarding schools: “The survey staff finds itself obligated to say frankly and unequivocally that the provisions for the care of the Indian children in boarding schools are grossly inadequate.”[22] The survey team concluded that the boarding schools provided poor diet, were overcrowded, did not provide sufficient medical services, were supported by student labor, and relied on a uniform curriculum rather than raising teacher standards. While the report drew attention to the gross deficiencies of Indian boarding school education, the assimilationist policies of Indian education, dependent on such boarding schools, continued for another 40 years. The schools reached their peak student enrollment of 60,000 in the 1970s.

Results

The Meriam Report can be seen to have affected several aspects of government policy. “Acting upon the emergency recommendations of the Meriam Report, President Hoover requested additional funds to supply adequate food and clothing for pupils in the Indian schools.”[23] Additionally, Charles J. Rhoads and J. Henry Scattergood (Commissioner and Assistant Commissioner of Indian Affairs, appointed by Hoover), accomplished or initiated many of the recommendations of the Meriam Report.[24] President Hoover appointed Rhoads to put together a reform package which included the closure of unpopular reservation boarding schools and improved medical facilities.[25] However, nothing was immediately done to change the allotted land situation which caused disappointment among Native Americans. They would have to wait until 1934 for the policy of allotment to come to an end.
The most significant and influential effect of the Meriam Report was from its strong criticism of the Dawes Act and analysis of its failings.[26] Also known as the General Allotment Act, the Dawes Act of 1887 had sought to break up the communal Indian land by allocating allotments to individual Indian households, encouraging families to undertake subsistence farming, the model of European-American culture.
“The immediate result of the report’s attack on [land] allotment was a decline in the issuance of allotted lands. In the four fiscal years prior to the initiation of the study, 1922–1926, approximately 10,000 Native Americans were allotted over 3 million acres from their Reservations. In comparison, during the fiscal years 1929-1932, the 4 years immediately following the publication of 'The Problem of Indian Administration,' a little over 2,800 Native Americans were allotted less than 500,000 acres.”[27]
Within five years of the Report, the policy of allotment was abandoned altogether. On June 18, 1934, President Franklin D. Roosevelt signed the Indian Reorganization Act into law.[28] Although the Meriam report did condemn allotment and had an impact on the Indian Reorganization Act, the Act was actually largely attributed to John Collier who had been appointed by Roosevelt as Commissioner for Indian Affairs.[29] This new act ended allotment and permitted tribes to organize their own governments and to incorporate their trust lands communally.

  • Meriam, Lewis. The Problem of Indian Administration: Report of a Survey made at the Request of Honorable Hubert Work, Secretary of the Interior, and Submitted to Him, February 21, 1928/Survey Staff: Lewis Meriam...[et al.]. Baltimore, MD: Johns Hopkins Press, 1928.
  • Parman, Donald L. and Lewis Meriam. "Lewis Meriam's Letters during the Survey of Indian Affairs 1926-1927 (Part 1)." Arizona and the West 24, 3 (Autumn, 1992), 253-280.
  • Prucha, Francis Paul. The Great Father: The United States Government and the American Indians. Lincoln, Nebraska: University of Nebraska Press, 1984.
  • Prucha, Francis Paul. The Great Father, one volume abridged edition, 1986

External links

Wednesday, March 4, 2015

Why It's Illegal for Me to Find My Birth Mother, and How I Found Her

By Trace

The idea to open your adoption is full of technicality and cost. You have to know where you were born, which state, their laws and most importantly what you can do legally to find your first family. Many states are now changing their laws, making them partly open records, allowing the mother to say yes or no to contact. It's not easy out there. In my memoir One Small Sacrifice, I described how I did it. How it took years, how my mother refused to meet me but she finally gave me information to find my father Earl Bland....I wish it were easier to do this whole process but in the end, I did meet my dad and we had reunion. I wish that for every adoptee out there...



Monday, March 2, 2015

Janice Howe: Grandmother fights to preserve families #ICWA

'We get the kids back': Native American grandmother fights to preserve families

In South Dakota, 51% of children in foster care are Native American but one woman turned de facto legal counselor is using the law to change that
Janice at home, showing family pictures.
Janice Howe at home, showing family pictures. The South Dakota grandmother turned her outrage into a mission to help families on reservations know their rights. Photograph: Sue Purchase
Sitting on the quiet plains of South Dakota, the Crow Creek reservation is buried in snow. Janice Howe’s tiny home, nested in a sparse enclave of houses, is a warm haven against the winter chill. She slips bits of dough into a sizzling pan as her granddaughter and nieces joyously chase one another. As the girls tumble over one another, Howe talks about her work: her role is to bring Native American children back to the reservation. They were, she says, stolen by the state – and the story starts with her own family.
“They take children away [from families] because there’s no food in the house so I find a way to help them get food, keep their lights on, get their rent paid,” she says. “I remember that heartache. I don’t want any other families to go through that.”
The former public health nurse is still outraged about the day, five years ago, representatives from the state’s department of social services (DSS) showed up on her daughter’s doorstep without warning and hauled her grandkids away. Howe says the allegations of neglect were flimsy, and ultimately unsubstantiated. By placing her grandchildren in state foster homes outside the tribe, DSS also violated Howe’s rights under the Indian child welfare act (ICWA), a federal law that is supposed to protect children of Native American tribes from state interventions and removals.
That law, experts say, is a way to shield native families from allegations of neglect based on poverty. It reads:
In judging the fitness of a particular family, many social workers, ignorant of Indian cultural values and social norms, make decisions that are wholly inappropriate in the context of Indian family life and so they frequently discover neglect or abandonment where none exists.
It took 21 months for Howe to get her grandchildren back – enough time for her to study and use the act to her advantage by transferring her case to a tribal court. Afterward, she started a support group on Facebook for Native American mothers and grandmothers who are fighting their state courts for custody of their children.
“Is very comforting to know that there are others who have walked down this path in regards to our children,” posts Brenda Charger, a Lakota grandmother from Pierre, South Dakota. “So thankful to have found this group helps to know that I am not alone in this deal. Wopila, ladies!”

Raven Girl

Adoptive parents work to preserve Alaska Native daughter's culture

March 1, 2015 | Paula Dobbyn | Alaska Dispatch News
Olive Reed and her mother Paula Dobbyn play with Play-Doh at home in Anchorage, AK on Friday, February 20, 2015. Olive Reed is the adopted daughter of Paula Dobbyn and John Reed. Bob Hallinen / ADN

Haammom’ax. A gift that makes you smile.
It’s my daughter’s Tsimshian name. She received it last summer at her great-grandparents’ home in Southeast Alaska after we met them for the first time earlier that day.
The naming ceremony was my idea. Olive is growing up in Anchorage but she’s a daughter of the Tongass -- that fortress of towering spruce, cedar and hemlock, a rainforest that blankets the Southeast panhandle. She’s Tsimshian, a member of one of three Alaska tribes that have inhabited the place for thousands of years -- a rugged, bear-infested strip of mountainous coastline, defined by isolated communities, jagged fjords and huge runs of wild salmon.
Olive’s biological family is from Metlakatla, a Tsimshian community in the southernmost reaches of the panhandle. As her adoptive mother, I wanted Olive to know this rain-swept place, her blood relatives, her Tsimshian heritage.
I figured it could start with a name.

'Are you ready?' 

Olive entered the world on Sept. 1, 2009, born at Mount Edgecumbe Hospital in Sitka.
My husband, John, and I flew down from Anchorage under a full moon, within hours of learning that a young mother had chosen us. The teenage mom had delivered a healthy 6-pound, 10-ounce girl. We were told she wanted to place the child for adoption, and after looking through several portfolios of potential families, she selected us.
As the Alaska Airlines jet descended into Sitka, I felt nauseous with excitement.
Is this really happening?
After landing, we took a taxi to the 1950s-era hospital and stepped inside a dimly lit foyer. Karen, our adoption worker, met us and went over some details about the baby’s birth and what we could expect next.
“Are you ready?” she asked.
“Sure,” we said in awkward unison.
In truth, I was scared.
We followed Karen upstairs and settled into an empty room in the maternity ward. A woman who turned out to be Olive’s grandmother, Vicky, soon walked in, wheeling a bassinet. She scooped up the baby and placed her in my arms.
We looked down at the sleeping infant and then up at one another.
“She’s perfect,” I said.

Many potential pitfalls

We had completed adoption paperwork six months earlier, seeking to become first-time parents after eight years as a couple. We had traveled extensively and had careers that took us to remote places. It was time to settle down. When biology failed to produce a child, we started exploring adoption. A former newspaper colleague, Kim Rich, had adopted through Catholic Social Services in Anchorage and encouraged me to explore this route.
“You can do this,” Kim said.
Besides having twin girls, Kim is the mother of Charlotte, a Yupik-Irish-American child, adopted in Anchorage.
Adoption seemed like a long road with many potential pitfalls, but we pursued it.
In discussions leading up to Olive’s arrival, the social workers explained that most available children would be non-Caucasian. They asked us what we thought about parenting a child of a different race. We saw no particular issues.
In reality, we had no idea.
Five years in, we’re still scratching our heads. How do we keep Olive connected to her culture? We’re non-Native without a large circle of Native friends. How do we pull this off?
It’s unresolved. But contact with Olive’s birth family has allowed us to start feeling like things are coming together.

Growing up in a diaspora

Ever since Olive joined our family, I have thought a lot about the fact that she is Alaska Native. John’s background is Finnish and English. I’m first-generation Irish-American. How do we raise a Tsimshian child?
We’ve reached out to a Tsimshian dance group in Anchorage, and its members have welcomed us. But Olive is shy and has not wanted to participate yet. We have taken her to the Alaska Native Heritage Center for events and to the Alaska Federation of Natives conference when it’s in Anchorage. A Raven clan crest graces a wall in her bedroom. Occasionally we watch YouTube videos of Tsimshian dancing, and we speak with pride about Olive’s tribe and clan.
Sometimes our efforts seem to be paying off.
“I’m a Raven girl,” Olive will say, out of the blue.
Or when a raven flies overhead, she’ll point and say, “I’m a Raven too.”
I smile back.
“That’s right, Olive. You are my little Raven, and I’m so proud of you.”
But often I feel guilty for not doing more.
As someone who spent her childhood an ocean away from relatives, I understand how growing up in a diaspora feels. The isolation and disconnection can be tough. My parents and older brother immigrated to the United States from Ireland in the late 1950s. I’m the only person in my family born on American soil. Aside from an aunt, a nun in California who we rarely saw, all my relatives live in Ireland. We saw them for two weeks every other summer.
But those trips to Galway and Dublin are etched in my DNA. I didn’t appreciate it then, but the time spent with my Irish relatives and family friends offered a sense of place and belonging. Recognizing their blue-green eyes and their facial features in mine, I learned I was part of something bigger than my nuclear family in Cliffside Park, N.J.
I want Olive, and her younger sister, Drew, an Inupiat Eskimo from Point Hope, to have that too.

Tsimshian name

Stephanie, Olive’s birth mother, and I found each other through Facebook. That tentative contact developed into phone calls, texts and, later, video chats. During a trip to Sitka a couple of years ago, I met Stephanie in a coffee shop, and she said she was ready to meet Olive.
“I would love that,” I said.
“You guys should come to Met,” Stephanie said, using the town’s nickname.
We talked about maybe holding a naming ceremony.
I wanted Olive to have a name that would connect her to her tribe. Her English name -- Olive Connolly Reed -- is a combination of John’s surname and my mother’s maiden name. Her first name honors my father, Oliver, and my mother’s best friend, Olive. But John and I wanted her Tsimshian heritage recognized too. At the time of her adoption, we didn’t know her birth family, so it didn’t seem right to pick a Tsimshian name randomly on our own.
But after contact, I asked Olive’s Aunt Kandi if she could research the Tsimshian word for “treasured gift.” That’s what Olive has always felt like to me. Kandi said she would.
We decided to travel to the island in early August. Metlakatla celebrates its founding every Aug. 7 with a parade, dancing and food booths. Last year marked the community’s 127th anniversary, and Metlakatla’s four clans were planning potlatches.
The timing seemed perfect.
John’s parents, John Sr. and Judy Reed, residents of northern Michigan, decided to accompany us. We rendezvoused in Anchorage.

Finally, a meeting

After a morning flight from Anchorage to Ketchikan, we boarded a ferry to Metlakatla, our clothes damp from rain. After a 45-minute ride through the Inside Passage, the ferry docked on Annette Island, a forested dot in the sea.
We walked down the gangplank, searching for a familiar face.
Olive’s grandmother Vicky had promised to pick us up. We had not seen her since the night of Olive’s birth.
I scanned the crowd and saw a middle-aged woman with a long, black ponytail. Wearing wraparound sunglasses, jeans and a blue Metlakatla Indian Community Casino T-shirt, Vicky waved when she spotted us.
“Olive, this is your Grandma Vicky,” I said, releasing Vicky from a hug.
As grandmother and granddaughter looked each other over, smiles lit up their faces. Normally shy with new people, Olive scrambled up into Vicky’s giant pickup and nestled next to her. I sat in the passenger seat. Everyone else squeezed into the back.

Mother and daughter

The 15-mile road from the ferry terminal into town cut through steep forested mountains on one side, a steely gray sea on the other.
Within minutes, we arrived in the heart of town. Vicky pulled the truck to a stop in front of a small ranch house with tan siding.
“We’re here,” she said.
A young woman with long brown hair streamed out of the house, two little boys behind her. She had the same round cheeks, pug nose, high forehead and brown eyes as Olive.
“Hi, Olive,” the young woman said, beaming at my daughter.
“Olive, this is your birth mom, Stephanie,” I said.
Stephanie swept Olive into her arms.
Cousins, aunts and other relatives gathered close by and watched. Everyone was smiling.
I wish I’d caught the moment on video.

Getting acquainted

The house, owned by Olive’s great-grandparents, Freeman and Marlene, smelled like stew and rice. Family photos covered the wall.
After hugs and handshakes, the adults sank into armchairs and an afghan-covered couch. We chatted about the weather and the trip from Anchorage, the polite and somewhat-stilted conversation people just getting to know one another might have. But it was happening, and it felt miraculous to me.
A gaggle of kids, including Olive and Drew, their new baby brothers, Tayler and Bailey (Stephanie’s other kids); and cousins Dorothy, Isabella and Ethan, played in the front yard. They searched for ladybugs in the bushes, played Ring around the Rosie, and stomped in rain puddles.
Giggles and squeals eased the awkwardness inside.
After a dinner of chicken chop suey and beef stew over white rice, Olive’s Aunt Kandi asked for everyone’s attention.
“Listen up! Go to the living room. Olive should sit next to Papa,” said Kandi.
John and I glanced at each other. We didn’t know what was coming next.

A Tsimshian name

According to Tsimshian tradition, when a child receives a Tsimshian name, the male head of household places his hand on the shoulder of the child and repeats the name three times.
Papa, or Freeman, would do the honors this evening.
“We’re going to hold a simple ceremony so that Olive can receive her Tsimshian name,” Kandi said.
Silence settled over the room.
Kandi handed her grandfather a piece of paper with words on it I didn’t recognize. She said the family is starting to learn more of the tribe’s traditional language and integrate more Tsimshian customs and practices into their lives. Olive would be the first member of the family to formally receive a Tsimshian name.
I was stunned. Vicky, Stephanie and I had traded messages about a naming ceremony through Facebook. But we never got around to organizing anything, as far as I knew.
Now it was happening.
“Let’s begin,” Kandi said, her voice shaking.
Olive perched in my lap. Freeman sat next to us. His hand resting on Olive’s shoulder, Freeman spoke in Sm'algyax, the Tsimshian langage, and read from the paper Kandi had given him. He would occasionally stumble over a word and Kandi would help him pronounce it.
Concluding his remarks, Freeman said Olive’s name three times.
Haammom’ax. Haammom’ax. Haammom’ax. A gift that makes you smile.
He smiled at Olive.
It was done. The way I saw it, my daughter had just been formally accepted her into her tribe. She was part of something larger than us now. She was a Raven girl. Her journey was just beginning.

Woven together

After the ceremony ended, I stammered a few words of thanks. John’s mom Judy, usually a model of composure, spoke next.
“As Olive’s grandmother, this means so much to me,” she said, her voice breaking.
Stephanie, Vicky and the other adults wiped away tears. We were all connected now -- two families woven together.
Over the next few days we attended potlatches hosted by the Ravens, Wolves, Killer Whales and Eagles. We dined on heaping plates of crab, halibut, salmon and deer and watched hours of dancing and drumming. Olive and Drew played with their new relatives.
After four days, it was time to go. We had a 7 a.m. floatplane to catch. At Vicky’s house, where we were staying, Stephanie slept on the couch, Tayler and Bailey curled next to her. She stirred as we moved our luggage toward the door.
“I love you, Stephanie,” I said, leaning down to give her a hug. “I hope to see you soon.”
“Bye,” she said. “Bye Olive. Come back soon baby. I love you.”
Olive smiled.
I hope to return to Metlakatla. When Olive is older, I will encourage her to travel there on her own.
I stopped going to Ireland with my parents when I was 12, no longer interested in traveling with them. But I spent the summer before college there by myself. I slept in my mother’s old bedroom in my uncle’s farmhouse in Kilcolgan, County Galway. I visited relatives, went to country dances in rural hamlets surrounded by stone walls, and became a regular at punk rock clubs in Dublin. As an adult, I return to rain-soaked Ireland as often as possible. It’s a way to stay connected with my Irish tribe.
I hope Haammom’ax will do the same.

Paula Dobbyn is a freelance writer based in Anchorage. A former Anchorage Daily News and public radio reporter, she has lived in Alaska for 20 years. 

Wednesday, February 25, 2015

BIA Indian Child Welfare Act Guidelines #ICWA


New Guidelines!

From the website here. Press release here.

The new Guidelines, not updated since 1979, look really good. For example, there are fifteen examples of active efforts, which are explicitly separated out from ASFA findings. There is some clear language around determining putative fathers. They clarified 1922’s emergency removal provisions. They took out the “advanced stage of the proceedings” exception for transfer to tribal court. And quoting now,
There is no exception to the application of ICWA based on the so-called “existing Indian family doctrine.”
Thank you to everyone for all of the work on this. This is huge.


READ MORE HERE
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Measuring Compliance with the Indian Child Welfare Act: An Assessment Toolkit

The NCJFCJ is committed to helping state courts achieve full ICWA compliance. A new resource is now available to the courts (or Court Improvement Programs) to help achieve this goal. Measuring Compliance with the Indian Child Welfare Act: An Assessment Toolkit, provides concrete tools and recommendations for the state courts to assess their current compliance with ICWA. The Toolkit identifies strengths and weaknesses of different data collection approaches, provides sample tools or questions for the sites, and identifies resources and examples of putting this into practice. If you have any questions or would like additional information about measuring ICWA compliance in your jurisdiction, you can e-mail the research team at research@ncjfcj.org.

click:
 Measuring Compliance with the Indian Child Welfare Act: An Assessment Toolkit - February 28, 2014

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We can thank a little girl named Veronica Brown for these changes... she is in our prayers...Trace

Monday, February 23, 2015

Reinventing a better world for all children #AbolishAdoption

By Trace Hentz (adoptee-author)

Years ago doing research for my memoir, I spoke with a friend in Austria who told me about SOS VILLAGES. I had never heard of this or such a concept. It's so good it has spread to the US. READ HERE

We know that in Indian Country, taking children and placing them in adoptive homes was to assimilate them, erase them from tribal rolls, an act of genocide motivated by greed and for the taking of more land. We can't change the past in North America. It has already taken place. We are the survivors, the adoptees, left to cure ourselves but also to see to it that this doesn't happen to more children.

In 2015, I will say this: the adoption industry is like a very large building that employs thousands (if not millions) of people -- real people who collect a paycheck. They are lawyers, judges and social workers.  History shows us that children needed more than an orphange and thus began the system we have today - tiers of bureaucracy, unregulated agencies rife with corruption and kickbacks, the trafficking of children internationally to meet the supply and demand here in the US and even the black-marketing of babies. Read about one evil baby trafficker here.

We have to invent something better here in the US. We can't change what exists. We have to replace it and make the old adoption system obsolete!

If ONE TRIBE could make this happen and do this SOS VILLAGE concept in 2015, the word would spread and children would be saved. Children would not lose their tribe, culture or language. Isn't that the purpose and the reason for adoption - saving children's lives?

If someone wants my help to create this new reality in Indian Country, email me.

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Adoption is, in and of itself, a violence based in inequality. It is candy-coated, marketed, and packaged to seemingly concern families and children, but it is an economically and politically incentivized crime. It stems culturally and historically from the “peculiar institution” of Anglo-Saxon indentured servitude and not family creation. It is not universal and is not considered valid by most communal cultures. It is a treating of symptoms and not of disease. It is a negation of families and an annihilation of communities not imbued with any notion of humanity due to the adoptive culture’s inscribed bias concerning race, class, and human relevancy.

CLICK OLDER POSTS (above) to see more news

CLICK OLDER POSTS  (above) to see more news

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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.

OUR HISTORY

OUR HISTORY
BOOK 5: Lost Children of the Indian Adoption Projects