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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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Thursday, November 5, 2015

60s Scoop: Sharing their stories



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Cole Burston/Toronto Star

Shaun Ladue

Shaun Ladue calls himself the “survivor of a horrific childhood.” Adopted into a white family at the age of 3, Ladue, 48, says he endured abuse while growing up in Watson Lake, Yukon. So, at 14, Ladue left and never went back. He later became the first child in care in the Yukon to graduate high school and go on to university. And despite grappling with mental health issues for more than a decade, he’s “put all that behind” him and has reconnected with members of his biological family.
Looking back, Ladue recalls hearing the wind blowing in his backyard as a child — a unique, comforting sound he’s never heard anywhere else. “I now think on that wind, my ancestors were speaking to me, and they were giving me the strength to survive day-by-day abuse and ridicule,” Ladue says.
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For three decades across Canada, thousands of aboriginal children were taken from their homes and adopted.




KEMPTVILLE — The scent of tobacco and sage fills the air as members of Canada’s aboriginal communities gather around a fire on the shores of the Rideau River.

Each takes a turn fanning medicinal smoke towards their bodies in a cleansing smudging ritual. Then, one by one, the 40 or so attendees of this Indigenous Adoptee Gathering introduce themselves to the group. Some are from Ontario, others from Manitoba or the Yukon. Some are Cree, others Métis or Ojibway.

Most are members of a stolen generation.

Beginning in the mid-1960s — and for several decades after — thousands of indigenous children across Canada were removed from their homes and typically placed with white middle-class families in Canada and abroad.

Patrick Johnston, author of the 1983 report Native Children and the Child Welfare System, dubbed it the Sixties Scoop.
 

Here is the link to the 60s Scoop story, photos, profiles and video in the Toronto Star HERE

Wednesday, November 4, 2015

Bad Seeds & Split-Feathers: November’s Happy Adoption Month

tabulaRasaFB
November is a surreal and painful month for me: it’s National Adoption Month, Native American Month and possibly my birth month. The perfect traumatic trifecta!

While non-adoptive families are preparing to be grateful and thankful for their lives with their loved ones (Thanksgiving, Christmas), I am preparing to endure another year of not knowing my biological family and trying to accept that I will die, never seeing my birth mother’s face, or hearing her voice or receiving a hug from her.

I will die like I have lived, as the mythical changeling, forever severed from heritage, family and identity. And I will die knowing I failed miserably as the replacement baby that was supposed to cure my adoptive mother’s infertility.

So why am I upset about November celebrating Native American Month? Because I was told by my adoptive mother that I was mixed-blood American Indian and Irish. Given that I was adopted in 1958, I most probably am one of the babies that was stolen from my American Indian mother during the U.S. Government’s collusion with adoption agencies to exterminate native people (Indian Adoption Act of 1958). The adoption agencies that worked with the federal government made sure that Indian babies were transported across state lines so the mothers could never find them—some of the babies came from Canada. And because I was adopted through Catholic Social Services, my birth date was most probably changed. All I know is that my earliest pictures are labelled on the back like this: Changeling 3-4 1/2 months?

Before she died, my adoptive mother destroyed all my adoption papers plus the baby moccasins  I was wearing the day she got me. She remained committed to her promise to Catholic Social Services to obscure my past so I could never find my heritage, my family and roots.

My adoptive parents were not thrilled when I became an adult and was accepted by numerous American Indians—to the point that I was taught traditions and ceremonies. In fact, I was so welcomed and loved by these people, I raised my sons as traditional Eastern Woodland American Indians. Then, after years of feeling I had a place in the world—even though I didn’t know my mother and father—everything changed with the US Government’s passing of the Indian Arts and Crafts Act of 1990. Suddenly, having a Bureau of Indian Affairs (BIA) card certifying American Indian heritage was necessary to participate in pow wows and ceremonies. Thus began the attack by Full-blood Indians against mixed-blood Indians which is continuing to this day.

Overnight I and my sons morphed in white wannabees—who had no right to claim any of my heritage— I didn’t have “proof on paper”. After 25 years of acceptance, I was ostracized and lost the closest thing I had to a heritage and belonging that non-adoptive people take for granted.

So, ya, November is a terrible month for me. I am reminded by adoption agencies and adoptive parents, and some birth mothers, as well as non-adoptive people, that I should be grateful and happy I was taken from my mother the day I was born—I was “saved” from having a terrible life. I am reminded that without my original birth certificate and without a blood-quantum paper trail from the US Government, I cannot practice my American Indian beliefs and traditions—without the risk of going to jail. I am reminded that before the Indian Arts & Crafts Act of 1990, I was part of a vital and life-sustaining culture that my soul resonated with. And, because I am part of some groups that are welcoming Split-Feathers home to their tribes (those American Indian adoptees that were lucky enough to find their paperwork) I am reminded that I will never experience the welcome home pow wows and ceremonies that are intended to help adopted Indians heal.

November this year is worse than previous years—I am close to sixty—I’ve lived more years, than I have years to live before I die. And I know now, I will die without ever seeing my mother’s face or being accepted by my tribe.

Happy Adoption Month! Happy Native American Month! And (maybe?) Happy Birthday to Me!


ABOUT NoName Changeling: I am an adult adoptee who is finally coming to terms with my past and the psychological damage that occurred the day I was born. For fifty-seven years I believed I was worthless and that all the problems and challenges I had were totally my fault. After thirty years of psychological counseling for chronic depression, severe anxiety and late-diagnosis ADHD, I found my “family”—other adult adoptees that had similar experiences and characteristics. This blog is about freeing myself from the trauma of  adoption and taking back my power from the adults who treated me as a disposable commodity.

Tuesday, November 3, 2015

Duncan Campbell Scott plaque now includes his past creating residential schools

Duncan Campbell Scott plaque now includes his past creating residential schools
For many Canadians, Duncan Campbell Scott was a renowned poet and public servant — but a new plaque unveiled Sunday at his Ottawa grave site will also let visitors know about his role creating Canada's residential school system.
The revised text on the plaque that now stands beside his Beechwood Cemetery grave points out Scott's "notorious" 52-year career in what was then known as the Department of Indian Affairs.
"As Deputy Superintendent, Scott oversaw the assimilationist Indian Residential School system for Aboriginal children, stating his goal was 'to get rid of the Indian problem,'" the new plaque reads. "In its 2015 report, Canada's Truth and Reconciliation Commission said that the Indian Residential School system amounted to cultural genocide."
The previous plaque, erected in 2011, was almost entirely devoted to lionizing Scott's career as a poet, calling him "one of the outstanding figures in Canadian poetry." The new plaque also mentions his recognition of one of Canada's so-called "Confederation poets."
The new plaque was spearheaded by Cindy Blackstock, executive director of the First Nations Child and Family Caring Society of Canada. She said when she learned about Scott in high school, she was taught nothing about his residential schools legacy.
"I think when we look at Duncan Campbell Scott, many more of us are impacted by ... his residential schools than by his literary contributions," Blackstock told Ottawa Morning host Robyn Bresnahan in an interview on Monday.
"It was about setting the history right, and about giving all Canadians a better understanding of what we need to do in this country to restore justice. ... If we really want to be a country then we must learn from our past, both the celebratory times and the times of struggle, too."
Born in Ottawa in 1862, Scott joined the Department of Indian Affairs as a 17-year-old.
He became the department's deputy superintendent in 1913 and his travels with the department across Canada served as the inspiration for much of his poetry.
Literary critics have pointed out the irony that, at the same time Scott's poetry lamented the decline of First Nations in Canada, his own department was actively working to eradicate those same cultures.
Scott retired from his position as deputy superintendent in 1932 and died in Ottawa in 1947 at the age of 85.
"We realize that his resting place here can serve as a teaching tool for the generations in our midst and the generations to come, that the plaque ... can serve to tell the more complete history that most of us grew up not knowing," said Marie Wilson, commissioner of the Truth and Reconciliation Commission of Canada, at the plaque unveiling on Sunday.

Monday, November 2, 2015

Images From Carlisle Indian Industrial School

With the digitization of Carlisle Indian Industrial School information thanks to Dickinson College of Carlisle, Pennsylvania, a treasure trove of images is now available on the project’s website.
The college’s Community Studies Center (CSC) and its Archives and Special Collections Department put the project together in 2013 and since August of last year they have been sending teams of researchers to the National Archives to scan and digitize information relating to CIIS.
Here are just 12 images from the many pages available on the project’s website. View them all at CarlisleIndian.Dickinson.edu/Images.



RELATED: Carlisle Indian Industrial School Files Go Digital
 
See more at http://indiancountrytodaymedianetwork.com/gallery/photo/12-images-carlisle-indian-industrial-school-153081

Friday, October 30, 2015

Adoptions of Native foster children by Native families becoming easier

Alaska Legal Services attorney Sydney Tarzwell and Francine Eddy Jones,
director of tribal family and youth services, Central Council of Tlingit
and Haida Indian Tribes of Alaska, at last week's Alaska Federation of
Natives convention in Anchorage. Photo by KTUU.



The federal Bureau of Indian Affairs (BIA) is also trying to beef up
compliance with ICWA in the wake of the Baby Veronica case by releasing
new court guidelines. In March 2015, BIA officials said they will try to make the recommendations binding, a move that has prompted lawsuits in several states by ICWA opponents.



CLICK TO READ: Adoptions of Native foster children by Native families becoming easier

Monday, October 26, 2015

Indian Child Welfare Act must be viewed in light of the historical abuses it was intended to stop

we will be blogging but not every day
By Trace
It seems those at Goldwater Institute will do anything to procure more babies for infertile wealthy white couples. Their lawyers are searching laws to get their way and dismantle the Indian Child Welfare Act.
It's not working. ICWA was created to address people just like Goldwater.

DOJ Motion to Dismiss and Supporting Amicus Briefs in Goldwater (ICWA) Litigation


Motion to Dismiss here.

Footnote 8:
Plaintiffs do not seek the type of relief – increased funding or systemic changes in the quality of child-welfare services provided by state agencies – that the Ninth Circuit found unworthy of Younger abstention in Jamieson, 643 F.2d at 1354; instead, they demand that this Court enjoin state courts and agencies from applying long-standing state and federal laws to their ongoing child-custody proceedings, which clearly warrants equitable restraint under Younger.
(emphasis added)

Also:
Membership in a federally recognized Indian tribe, or being born the child of a member of such a sovereign entity, is not a forced association. ICWA does not require association, but rather protects associations that already exist.
In addition, Casey Family Programs plus twelve other national child welfare organizations filed this amicus brief (gold standard brief).
Finally, it is a key best practice to require courts to follow pre-established, objective rules that operate above the charged emotions of individual cases and that presume that preservation of a child’s ties to her parents is in her best interests. See National Council of Juvenile and Family Court Judges, supra, at 14. Application of the best-interests-of-the-child standard should be guided by substantive rules and presumptions because “judges too may find it difficult, in utilizing vague standards like ‘the best interests of the child,’ to avoid decisions resting on subjective values.” Smith v. Organization of Foster Families for Equal. & Reform, 431 U.S. 816, 835 n.36 (1977). Courts should not terminate a child’s relationship to a parent based on “imprecise substantive standards that leave determinations unusually open to the subjective values of the judge.” Santosky v. Kramer, 455 U.S. 745, 762-763 (1982).
Finally, the national Native organizations (NCAI, NICWA, AAIA) also filed this amicus brief (historical brief).
The Indian Child Welfare Act must be viewed in light of the historical abuses that it was intended to stop. For most of American history prior to ICWA’s enactment, federal Indian policy favored the removal of Indian children from their homes as a means of eroding Indian culture and tribes. State and private child welfare agencies later took on the implementation of these policies, carrying them out with little concern for the families or communities they affected.  By the 1970’s, the widespread and wholesale removal of Indian children from their parents and communities resulted in a crisis recognized as “the most tragic and destructive aspect of American Indian life today.” H.R. REP. No. 95- 1386, at 9 (1978), reprinted in 1978 U.S.C.C.A.N. 7530, 7532.

Friday, October 23, 2015

Groups challenging Indian Child Welfare Act lose round in court


   

A federal judge has dealt an early setback to groups that are challenging efforts to strengthen the Indian Child Welfare Act. Congress passed ICWA in 1978 to prevent the removal of Indian children from Indian homes. But compliance has been uneven so the BIA in February issued guidance aimed at helping state courts and state agencies meet the goals of the law. Non-Indian adoption groups, though, weren't happy with the guidelines even though they do not carry the full weight of a formal regulation. They sued the BIA in May, accusing the agency of taking action without seeking input from the public. Judge Gerald Bruce Lee, however, rejected an attempt by the National Council for Adoption and the Building Arizona Families Adoption Agency to invalidate the new guidance. He noted that the document does not constitute a "final agency action" that can be challenged in court.

 
Lee also determined the groups lacked standing altogether. As part of comments submitted to the agency regarding a permanent ICWA rule, they already admitted that the guidelines are completely voluntary, he said. "The 2015 guidelines are merely interpretive in nature and impose no obligation unless and until a state court requires compliance with their provisions," Lee wrote in the 17-page decision on Tuesday. Although the ruling does not end the case, the standing issue poses a significant problem going forward. Without a judicially-recognized connection to challenge the BIA, the groups face an outright dismissal of their lawsuit. ICWA, however, remains under attack. Emboldened by the U.S. Supreme Court decision in Adoptive Couple v. Baby Girl, non-Indians are trying to outright invalidate the law, or at least undermine it, through a series of lawsuits. One conservative organization claims the law is unconstitutional because it only applies to children based on their racial heritage.


The BIA also faces opposition to an ICWA rule that would carry the force of law unlike the guidelines. Over 1,800 comments were submitted by the May 18 deadline, according to the docket on regulations.gov. "It is in the best interest of children not to be stolen from their tribal communities," Washburn said on Monday at the National Congress of American Indians annual convention in San Diego, California. "I think that's just a fundamental principle." Pointing to media coverage in publications like the Wall Street Journal, opposition groups are well-funded, Washburn said at NCAI. With slick websites and high-profile lawsuits, tribal advocates believe the law faces serious hurdles in the coming years. "Indian country lost Adoptive Couple v. Baby Girl because the adoption industry won the PR battle before Indian country even noticed. It’s time to act," professor Kathryn E. Fort wrote on Turtle Talk in July after the conservative Goldwater Institute of Arizona filed a class action against ICWA.

 Even though ICWA has been on the books for 35 years, Indian children are still overrepresented in the child welfare system. In South Dakota, for example, 51 percent of children in the foster care system are American Indian or Alaska Native even though Native Americans represent just about 9 percent of the state population. Turtle Talk has posted documents from the case being handled by Judge Gerald Bruce Lee in Virginia, NCFA v. Jewell.

Additional documents from other ICWA cases can also be found on Turtle Talk. Federal Register Notices:
Regulations for State Courts and Agencies in Indian Child Custody Proceedings (March 30, 2015)
Guidelines for State Courts and Agencies in Indian Child Custody Proceedings (February 25, 2015

Tuesday, October 20, 2015

#ICWA in the news

Federal ICWA Cases Update Memo


We originally posted this when the first three lawsuits were filed. There have been two additional ones since then. Here is the memo with the most recent updates.
The National Indian Child Welfare Association (NICWA), the Native American Rights Fund (NARF), the National Congress of American Indians (NCAI), and the ICWA Appellate Project at Michigan State University College of Law—collectively known as the ICWA Defense Project—are working collaboratively to defend ICWA and the long overdue reforms to it introduced this year. This memo will summarize the pending litigation and describe some of the legal and communications strategies these partner organizations have developed to inform, advance, and unify a coordinated effort across Indian Country to respond to these attacks.
Here is a link to the page where we are keeping all of the PACER documents.

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A little girl named Veronica is our inspiration to keep ICWA intact...Trace

Wall Street Journal Article on ICWA Lawsuits


Here.

PDF copy here.

From the end of the article:
An Interior spokeswoman said Congress has determined it “is in the best interests of an Indian child to keep that child…with the child’s parents,” extended family and tribal community.
Kathryn Fort, a lawyer with the Indigenous Law and Policy Center at Michigan State University, defends the law and the guidelines. Ms. Fort said that before the law was passed, social workers would argue that it was in the “best interests” of an Indian child to be permanently removed from a house that was merely messy or lacked the most modern conveniences. “It’s really a way of allowing—and perpetuating—discrimination against Indians,” she said.
Supporters of the law say the adoption delays often required are part of its point. The law “demands excellence in how we treat Indian children,” said Matthew Newman, a staff attorney for the Native American Rights Fund. “That often requires a bit of time.”

Trauma May Be Woven Into DNA of Native Americans

Courtesy crystalinks.com/smudging.html
Folks in Indian country wonder what took science so long to catch up with traditional Native knowledge.

Trauma is big news these days. Mainstream media is full of stories about the dramatic improvements allowing science to see more clearly how trauma affects our bodies, minds and even our genes. Much of the coverage hails the scientific connection between trauma and illness as a breakthrough for modern medicine. The next breakthrough will be how trauma affects our offspring.

The science of epigenetics, literally “above the gene,” proposes that we pass along more than DNA in our genes; it suggests that our genes can carry memories of trauma experienced by our ancestors and can influence how we react to trauma and stress. The Academy of Pediatrics reports that the way genes work in our bodies determines neuroendocrine structure and is strongly influenced by experience. [Neuroendocrine cells help the nervous and endocrine (hormonal) system work together to produce substances such as adrenaline (the hormone associated with the fight or flight response.] Trauma experienced by earlier generations can influence the structure of our genes, making them more likely to “switch on” negative responses to stress and trauma.

In light of this emerging science and how it works with the way we react to trauma, the AAP stated in its publication, Adverse Childhood Experiences and the Lifelong Consequences of Trauma, “Never before in the history of medicine have we had better insight into the factors that determine the health of an individual from infancy to adulthood, which is part of the life course perspective—a way of looking at life not as disconnected stages but as integrated across time,” according to the AAP in their recent publication examining the role of Adverse Childhood Experience (ACES) on our development and health.  The now famous 1998 ACES study conducted by the Centers for Disease Control (CDC) and Kaiser Permanente showed that such adverse experiences could contribute to mental and physical illness.
“Native healers, medicine people and elders have always known this and it is common knowledge in Native oral traditions,” according to LeManuel “Lee” Bitsoi, Navajo, PhD Research Associate in Genetics at Harvard University. (Courtesy SACNAS)
“Native healers, medicine people and elders have always known this and it is common knowledge in Native oral traditions,” according to LeManuel “Lee” Bitsoi, Navajo, PhD Research Associate in Genetics at Harvard University. (Courtesy SACNAS)

Folks in Indian country wonder what took science so long to catch up with traditional Native knowledge. “Native healers, medicine people and elders have always known this and it is common knowledge in Native oral traditions,” according to LeManuel “Lee” Bitsoi, Navajo, PhD Research Associate in Genetics at Harvard University during his presentation at the Gateway to Discovery conference in 2013.

According to Bitsoi, epigenetics is beginning to uncover scientific proof that intergenerational trauma is real. Historical trauma, therefore, can be seen as a contributing cause in the development of illnesses such as PTSD, depression and type 2 diabetes.

What exactly is historical or intergenerational trauma?  Michelle M. Sotero, an instructor in Health Care Administration and Policy at the University of Nevada, offers a three-fold definition. In the initial phase, the dominant culture perpetrates mass trauma on a population in the form of colonialism, slavery, war or genocide. In the second phase the affected population shows physical and psychological symptoms in response to the trauma. In the final phase, the initial population passes these responses to trauma to subsequent generations, who in turn display similar symptoms.
According to researchers, high rates of addiction, suicide, mental illness, sexual violence and other ills among Native peoples might be, at least in part, influenced by historical trauma. Bonnie Duran, associate professor in the Department of Health Services at the University of Washington School of Public Health and Director for Indigenous Health Research at the Indigenous Wellness Research Institute says, “Many present-day health disparities can be traced back through epigenetics to a “colonial health deficit,” the result of colonization and its aftermath.”

According to the American Indian and Alaska Native Genetics Research Guide created by the National Congress of American Indians (NCAI), studies have shown that various behavior and health conditions are due to inherited epigenetic changes.

Authors of the guide refer to a 2008 study by Moshe Szyf at McGill University in Montreal that examined the brains of suicide victims. Szyf and his team found that genes governing stress response in the victim’s hippocampus had been methylated or switched off. Excessive trauma causes us to produce hormones called glucocorticoids which can alter gene expression. Chronic exposure to this hormone can inhibit genes in the hippocampus ability to regulate glucocorticoids. Szyf suggested that the genes were switched off in response to a series of events, such as abuse during childhood. All victims in the study were abused as children.

Nature or Nurture? It’s Both!
Szyf, in collaboration with another scientist at McGill, Neurobiologist Michael Meaney, did research showing a significant difference in the hippocampus between adults rats raised by attentive and inattentive mothers. Adult offspring of inattentive rat mothers showed genes regulating sensitivity to stress to be highly methylated. The rats with attentive moms did not.

To test their research they switched the parents for rat babies born to bad and good mothers. The babies born to attentive moms but given to inattentive moms also developed highly methylated genes and grew to be skittish adults. The opposite proved true for babies born to bad moms but given to good moms. As adults the rat babies born to bad moms but raised by good mothers appeared calm.
This research seems to combine the historically polarizing theory of nature versus nurture in determining behavior. Nature is that which is inherited while nurture is the environmental influences.
Native researcher Teresa Brockie PhD, Research Nurse Specialist at the National Institute of Health suggests that such gene methylation is linked to health disparities among Native Americans. In her article in Nursing and Research and Practice, she and her research colleagues note that high ACE’s (Adverse Childhood Experience) scores have been linked to methylation of genes that regulate the stress response. They further noted that endocrine and immune disorders are also linked to methylation of such genes.

The researchers found that Native peoples have high rates of ACE’s and health problems such as posttraumatic stress, depression and substance abuse, diabetes all linked with methylation of genes regulating the body’s response to stress. “The persistence of stress associated with discrimination and historical trauma converges to add immeasurably to these challenges,” the researchers wrote.
Since there is a dearth of studies examining these findings, the researchers stated they were unable to conclude a direct cause between epigenetics and high rates of certain diseases among Native Americans.

One of researchers, Dr. Jessica Gill, Principal Investigator, Brain Injury Unit, Division of Intramural Research, National Institute of Nursing Research wrote in response to questions to the NIH’s public affairs office, “Epigenetic studies provide a unique opportunity to characterize the long-term impact of stressors including historical trauma on the function of genes. The modification of gene function through epigenetic modifications can greatly impact the health of the individual and may underlie some of the health disparities that we observe in populations including Native Americans. This line of research is of great promise for nurse scientists, as it will be instrumental in the promotion of the health and well-being of patients impacted by trauma and stress.”

Although epigenetics offers the hope of creating better and more specific medicines and interventions for mental health problems, it also suggests the notion that Native peoples and other ethnic groups may be genetically inferior.

Researchers such as Shannon Sullivan, professor of philosophy at UNC Charlotte, suggests in her article “Inheriting Racist Disparities in Health: Epigenetics and the Transgenerational Effects of White Racism,” that the science has faint echoes of eugenics, the social movement claiming to improve genetic features of humans through selective breeding and sterilization.

Inherited Resilience
Epigenetics is indeed a hot topic, and pharmaceutical companies are actively searching for epigenetic compounds that will help with learning and memory and help treat depression, anxiety and PTSD.
Many researchers caution, however, that the new science may be getting ahead of itself. “There is a lot of research that needs to be done before we will understand whether and how these processes work,” says Joseph Gone, professor at the University of Michigan and member of the Gros Ventre tribe of Montana.

Scientific developments such as epigenetics can offer exciting new insights not only into how our bodies react not only to trauma but also how we manage to survive it.
Native peoples ability to maintain culture and sense of who they are in the face of such a traumatic history suggests an inherited resilience that bears scientific examination as well, according to Gone.
Isolating and nurturing a resilience gene may well be on the horizon.

This project is made possible by support from The Rosalynn Carter Fellowships for Mental Health Journalism and Annenberg School for Communications and Journalism, University of Southern California;  the Dennis A. Hunt Fund for Health Journalism.

SOURCE http://indiancountrytodaymedianetwork.com/2015/05/28/trauma-may-be-woven-dna-native-americans-160508

Monday, October 19, 2015

Pala Tribe to protect Native American Children in California's Welfare System

October 16, 2015 | NEWS 

PALA, CA – The Pala Band of Mission Indians is the first tribe in California to receive clearance to conduct LiveScan background checks for tribal foster homes under new State law (Senate Bill 1460). 
The tribe is also the first to apply to the Bureau of Indian Affairs' Office of Justice Services (BIA-OJS) program,  Purpose Code X, to assist tribal services agencies within federally recognized tribes that are seeking to place children in safe homes during an emergency situation, when parents are unable to provide for their welfare.                                                                                                                                                       

"We are very excited to be a part of this momentous change to protect our Native youth in the welfare system," said Robert Smith, Chairman of the Pala Band of Mission Indians. "For years, Native American children have been placed in homes that do not reflect their cultural heritage and placed with foster parents who have not had their criminal history thoroughly vetted because the tribe was not allowed to conduct these background checks. Now we can certify tribal homes that are prepared to care for these children in a timely manner and ensure that Native American children are maturing in an appropriate environment."

The Purpose Code X program provides BIA Office of Justice Services with the ability to provide tribal social service agency partners with much-needed information to help make sure children requiring emergency placement will be placed in safe homes. The program arose out of a 2014 working group formed by the Department of Justice (DOJ) and the Interior (DOI) to identify sustainable solutions addressing the civil needs of the tribes. Under this program, BIA dispatch centers will be available to provide 24-hour access to criminal history records, so name-based checks can be done immediately.

With the changes made in California law, tribes are now able to receive criminal history and child abuse information from the California DOJ and be involved in the approval of tribal foster homes. The law also provides for the transfer of Native American children case records from a county to tribal government. Under new standards for foster homes, the tribe will be provided with a federal criminal offender check of all adults residing in a family home, as a condition for approval.

"It has been an honor to be part of the work behind SB 1460 and to see the positive impact it has made for Pala and the other California Tribes," said Season Brown, Director of Social Services of Pala Band of Mission Indians. "I'm very excited for Pala to begin the new venture of piloting Purpose Code X and being able to reduce the trauma experienced by our Native children, which is often associated with being placed outside of their Tribal community in Non-Native homes."

Purpose Code X and California State law are now working cohesively to ensure that tribes are able to effectively serve and protect their communities by ensuring the exchange of critical data.

California State Attorney General Kamala D. Harris has made it a priority to protect the rights of children and focus the attention and resources of law enforcement and policymakers in safeguarding every child so that they can meet their full potential. These measures will ensure that laws and regulations enacted to protect children, inclusive of Indian welfare children, are consistently and effectively enforced.

The Pala Band of Mission Indians is a federally recognized tribe whose reservation is located along the Palomar Mountain range approximately 30 miles northeast of San Diego. The majority of the over 900 tribal members live on the 12,000-acre reservation, established for Cupeño and Luiseño Indians, who consider themselves to be one proud people - Pala. 


====================
Pala tribal history website
Background:

President Rutherford Hayes, prompted by the Supreme Court holding, declared the Indians "trespassers" and ordered the tribe relocated to Pala, California, just beyond the Palomar Mountains where a 10,000-acre reservation had been established. Pala was a Luiseno reservation then, not Cupa.
This act marked the first time in U.S. history that two distinct Indian tribes were herded together in one reservation. This was a blemish upon a nation that prided itself on leading the world into the 20th Century and the cultural and political renaissance that accompanied such a transition.

On the morning of May 12, 1903, Indian Bureau agent James Jenkins arrived with 44 armed teamsters to carry out the eviction. Rosinda Nolasquez — the last survivor of the expulsion — later testified that "Many carts stood there by the doors. People came from La Mesa, from Santa Ysabel, fromWilakal, from San Ignacio to see their relatives. They cried a lot. And they just threw our belongings, our clothes, into carts."

The 40-mile journey from Cupa to Pala took three days. The Cupeños call it their "Trail of Tears."
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