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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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Wednesday, March 3, 2021

Vision Maker Media Celebrates Women’s History Month

 


...in March with Online Film Event and Panel Discussion Featuring Prominent Indigenous Women Leaders

LINCOLN, Neb., March 2, 2021 — Vision Maker Media (VMM) is marking its 45th anniversary in 2021 with a yearlong celebration of free “commUNITY” events, including thematic online film screenings, online virtual programs and more. To celebrate Women’s History Month in March, VMM will launch its first online program of 2021, a community-themed online film streaming event, titled “commUNITY: Herald Native Women.”  All March programs are free and open to the public but registration is required. The Cherokee Nation Film Office is a sponsor of VMM’s 45th anniversary events.

The March celebration will include a program of seven films — two short and five feature-length documentaries — all produced and/or directed by women, and a panel discussion organized in partnership with Americans for Indian Opportunity (AIO). Founded in 1970 by LaDonna Harris (Comanche), AIO advances, from an Indigenous worldview, the cultural, political and economic rights of Indigenous peoples in the United States and around the world.

The seven films will be available all month for streaming 24/7 at visionmakermedia.org. The films portray Native women in leadership, coming of age, and language revitalization. All are available worldwide. For more information about the films and to register, visit visionmakermedia.org.

“Making Matriarchs – Indigenous Values-Based Leadership Development,” a panel discussion featuring four Native women leaders who are among the more than 250 graduates of AIO’s Ambassadors Program, will take place via Zoom on Tuesday, March 16 at 7 p.m. CST. AIO’s Ambassadors Program is the only national leadership training that encourages Native leaders to weave their traditional tribal values in a contemporary reality in order to affect positive social change and advance human rights.

“Americans for Indian Opportunity is pleased to partner with Vision Maker Media during Women’s History Month as we showcase some of the many contributions of Indigenous women to American society,” says AIO Executive Director Laura Harris (Comanche). “Together, we can amplify Native voices, build awareness and understanding, and share a positive and contemporary Indigenous narrative.”

Panel participants include: Francene Blythe-Lewis (Diné, Sisseton-Wahpeton, Eastern Cherokee), executive director, Vision Maker Media (introduction); Laura Harris (Comanche), executive director, Americans for Indian Opportunity (moderator); Janeen Comenote (Quinault/Hesquiaht/Oglala), executive director, National Urban Indian Family Coalition (panelist); Brittany Schulman (Waccama Siouan), director of leadership initiatives, AIO (panelist) and Lindsay Early, deputy director, National Indian Child Welfare Association (panelist). The fourth panelist is unconfirmed at press time.

The panelists will discuss the importance of female leadership and the influence of matriarchy. They will talk about the work they do for social change and education, and how they utilize the teachings of the AIO Ambassadors Program and their “Medicine” (personal strengths and talents) for the good of their communities and humanity. 


 

 

About Vision Maker Media

https://youtu.be/WVZtMXX6ZB4 Vision Maker Media (VMM) is the premiere source of public media by and about Native Americans since 1976. Our mission is empowering and engaging Native people to share stories. We envision a world changed and healed by understanding Native stories and the public conversations they generate. We work with VMM funded producers to develop, produce and distribute programs for all public media. VMM supports training to increase the number of American Indians and Alaska Natives producing public broadcasting programs. A key strategy for this work is in partnerships with Tribal nations, Indian organizations and Native communities. Reaching the national public and a global market is the ultimate goal for the dissemination of Native public media that shares Native perspectives with the world. VMM is a nonprofit 501(c)(3) funded in part by the Corporation for Public Broadcasting (CPB). For more information, visionmakermedia.org, visionmaker@unl.edu or (402) 472-3522.


Tuesday, February 16, 2021

Indigenous well-being | Cultural Attachment #ICWA

UMD Visiting faculty member Estelle Simard
DULUTH, Minnesota | February 15, 2021 | by Lissa Maki   source

Visiting scholar’s research examines the ways Indigenous culture and well-being are intertwined.

 

Estelle Simard is in her second year of a visiting scholar role in the UMD Department of Social Work. Her research features a theory of cultural attachment—or the idea that one’s connection to culture can help protect their well-being. 

Simard obtained a Master of Social Work degree from UMD in 2009. For the research component of the program, she wrote a paper about the need for culturally restorative practices in American Indian child welfare. This foundational work impacted her career research trajectory.

A member of the Couchiching First Nation in Canada, Simard's research seeks to bring the concept of cultural attachment from the Indigenous world into academia. She also wants it to inform mainstream social work practice, particularly as it relates to child welfare.

The dominant approach to child welfare in the United States and Canada has long ignored the significance of culture. The overarching goal of the child welfare system is to protect children from harm. But removing Indigenous children from their homes and communities strips them of their cultural identity.

Because culture plays a role in nearly all aspects of Indigenous life, Simard asserts that culturally responsive services need to be integrated into social work practice. “Any service provision there is, culture has to be embedded within it. It needs to be a driving force,” she says, noting that otherwise Native children become “casualties of the system because we’re not addressing their unique cultural needs.”

Last summer, Simard helped facilitate the development of curriculum for the new Aabinoojiiyag-Wakhanheza Un Thantanhanpi - “For All the Children”  Sacred Being: Tribal Training and Certification Partnership (TTCP), a foundational training for all Minnesota child welfare workers. This training is considered a foundational training piece for all practicing child welfare workers across Minnesota. 

Simard calls the program and curriculum offered by the TTCP “provocative” and says it helps people to understand the true intention of the Indian Child Welfare Act and how to apply it in practice. This “decolonized social work practice” aims to protect children while preserving Native families.

She’s enthusiastic about the first virtual training, and says it was “exciting and pivotal” with people across Minnesota participating—including tribal child welfare workers in Leech Lake and Red Lake.

Developing and Sharing Knowledge 

The UMD Department of Social Work, which houses the TTCP, aligns itself and its coursework with social justice principles and places an emphasis on providing culturally responsive services to American Indians, which Simard appreciates. “These are exciting times—there are a lot of good developments. I like the direction the department is taking. It feels really good to be part of that.”

She credits Professor Priscilla Day for being a supportive mentor and is thankful to have a chance to share her expertise broadly within the UMD social work program. “To be able to have a space where I could bring the things I learned in my clinical social work experience—to bring that knowledge forth and rest it. To share, grow, and develop. It’s an incredible opportunity to be able to do that,” she says.

Simard teaches classes about trauma-informed and culturally responsive social work practice. “Students come to my class knowing they’re going to work. The information is really powerful and important,” she says.

Despite the COVID-19 constraints since last March, Simard remains optimistic and says teaching and helping students navigate intercultural relationships with American Indians has been a good experience.

Though she admits that the pandemic, racial injustice, and a contentious Presidential election all combined to make 2020 especially challenging, she says, “We have a real need and real opportunity to help students process that stuff out. Through our work, we’re keeping their minds focused and helping them develop strategies on how to deal with that stress.”

The department has a structure in place to respond effectively to the pandemic, which has been important, according to Simard. She also appreciates having the flexibility to make accommodations for students as needed. 

A tight-knit community of UMD colleagues that work together and support one another is key to maintaining that balance. “There’s enough chaos in the world,” says Simard. “We’re all in the same canoe—don’t tip it over.”

Simard recently published the article (click)➣ “Indigenous Ways of Knowing: Research, Narratives, and Self-Actualization" in the International Journal of Critical Indigenous Studies. A forthcoming article, written with colleague Jennifer McCleary, associate professor and department head in the social work department, addresses the issue of white supremacy within social work and the systematic changes needed to decolonize social work practice.

She’s also working on a manuscript that outlines 130 factors in Indigenous well-being. “I like being an Indigenous scholar. I like writing and putting ideas out there,” Simard says.

Learn more about UMD's Department of Social Work.

Friday, February 12, 2021

Native Greiving During COVID-19

I Rejected the Native Grieving Ceremonies My Mother Taught Me When She Died. But Losing Friends During the Pandemic Changed That

Terese Marie Mailhot, pictured at 16 with her late mother Wahzinak Joyce Bobb

Terese Marie Mailhot, pictured at 16 with her late mother Wahzinak Joyce Bobb
Courtesy of Terese Marie Mailhot
 
December 28, 2020

I cut a fistful of hair over the bathroom sink in tears. This is how our people have mourned for generations. Nlaka’pamux women, my mother taught me, would cut their hair. They swallowed a spoonful of oil. They prayed and stopped harvesting for a year when a loved one died. There are stories about a woman who tried to pick berries after the death of a child, and the bush dried up, never grew back.

We grieve with ceremony—we have practices and traditions that go back thousands of years, before borders were created, before colonization, before smallpox brought more stories about devastation that made our healthy children skeletal and wiped out whole communities. Grief is honor work, and if you don’t follow instructions, it could hurt your family, hurt the dead trying to pass over into the next life.

READ:   https://time.com/5923276/grieving-during-covid-19-pandemic/

MORE HISTORY

Wednesday, February 10, 2021

blogger issues

We lost our sidebar on this blog. Changes were made to our blog design by Blogger, not us.

Scroll to the bottom of the blog for the other information you need to read.

Tuesday, February 9, 2021

45 Years of Engaging Native Voices + How to be an ALLY


*only 0.4 % Of Primetime TV & Films have a native character

 

LINCOLN, Neb., Feb. 9, 2021 — This year, Vision Maker Media — founded in 1976 as the Native American Public Broadcasting Consortium — is celebrating 45 years of engaging Native voices in public media platforms.

“What began as a film archive to conserve and document Native American stories has, through the years, transformed into the nation’s public-media leader in content by and about America’s first people — Native Americans and Alaska Natives — for public broadcasting,” says Executive Director Francene Blythe-Lewis (Diné, Sisseton-Wahpeton, Eastern Cherokee).

With continuous support from the Corporation for Public Broadcasting and Nebraska Educational Telecommunications, Vision Maker Media’s mission empowering and engaging Native people to share their stories remains meaningful. Currently, Vision Maker Media has 28 projects in various stages of production and 34 films in public-media broadcasting, 5 of which were added in fiscal year 2020.

Vision Maker Media’s content reaches nearly 90 million Americans on public television series, including Independent Lens, POV, America ReFramed, American Masters and others.

 
NEWS from their website:
 
 
 
2021
Vision Maker Media is marking its 45th anniversary with a yearlong celebration of free commUNITY events, including thematic online film screenings, online virtual programs, and more. The Cherokee Nation Film Office is a sponsor of the 45th anniversary events.

March — Women’s History Month
* “commUNITY: Herald Native Women,” will showcase six films free to the public for 24/7 streaming all month at visionmakermedia.org.

* An online moderated panel discussion will feature Native women leaders, in partnership with Americans for Indian Opportunity (AIO), who are graduates of AIO’s Ambassadors Program—the only national leadership training that encourages Native leaders to weave traditional tribal values in a contemporary reality in order to affect positive social change and advance human rights.

April — Focus on Mother Earth and the Environment
* International Earth Day on April 22 will be observed with a community-themed online film streaming event titled, “commUNITY: Environment is Sacred.” Five films will feature themes of water, energy, Indigenous food and health. The films will be available free to the public for 24/7 streaming all month at visionmakermedia.org. Additional online events and a panel discussion are also planned.

June — Youth Media Project
* Vision Maker Media is partnering with several Native American organizations and communities with existing and sustainable youth programs. The goal is to nurture the next generation of Native youth media makers by furthering the development of the youths’ creativity through a sequence of conceptualizing, investigating and planning, to ultimately produce a short 30-60 second PSA around the topic of wellness.

October — Indigenous Peoples Day and Halloween
* Indigenous Peoples Day on October 11 will be celebrated with a free film program that will stream online from October 6-13 at visionmakermedia.org.

* On October 25-31, look for a curated encore of Vision Maker Media’s popular 2020 Halloween horror-themed film program, “Nightmare Vision.” The program is free and open to the public and will stream 24/7 at visionmakermedia.org.

November — Native American and Alaska Native Heritage Month and Veterans Day
* “commUNITY: The Meaning of Home” is a short production featuring Native veterans who have served in the U.S. Armed Forces. This is a Vision Maker Media-commissioned work by Charles “Boots” Kennedye (Kiowa). The film program is free and open to the public and will stream 24/7 from November 10-24 at visionmakermedia.org.

December — Frank Blythe Award in Native Media
* This legacy award honors Vision Maker Media’s Founding Executive Director Frank Blythe’s leadership as a path maker and recognizes a lifelong career that has supported opportunities for Native Americans and Alaska Natives in public broadcasting and radio. 

Vision Maker Media (VMM) is the premiere source of public media by and about Native Americans since 1976. Our mission is empowering and engaging Native people to share stories. We envision a world changed and healed by understanding Native stories and the public conversations they generate. We work with VMM funded producers to develop, produce and distribute programs for all public media. VMM supports training to increase the number of American Indians and Alaska Natives producing public broadcasting programs. A key strategy for this work is in partnerships with Tribal nations, Indian organizations and Native communities. Reaching the general public and the global market is the ultimate goal for the dissemination of Native public media that shares Native perspectives with the world. VMM is a nonprofit 501(c)(3) funded in part by the Corporation for Public Broadcasting (CPB). 
 
FMI: visionmakermedia.org, visionmaker@unl.edu or (402) 472-3522.
 
 
2019 Sundance: Native Shorts

 

In The News : New Mexico, Colorado, Dutch Halt Adoptions #ICWA

Bill to keep Native children within their community receives bipartisan support

A bill to keep Native children within their tribe or pueblo when the state separates them from their parents passed the House State Government and Indian Affairs Committee unanimously on Feb. 8.

Sponsored by state Rep. Georgene Louis, D-Albuquerque and of the Acoma Pueblo, HB 209 has overwhelming support from various organizations and Tribal and pueblo governments in the state. 

If it becomes law, the bill would codify the federal Indian Child Welfare Act, which was passed in the 1970s but is poorly enforced, according to experts. The bill would guide the state Children, Youth and Families Department to notify tribes and pueblos when a child removal occurs and to work with the Tribal community to place a Native child with extended family or friends or foster families within their own sovereign nation.

Keep reading

**

Arapahoe County agency did not comply with federal American Indian child adoption law, court finds 

The department did send notice to the Bureau of Indian Affairs and three federally-recognized Cherokee tribes about the child’s case. But the appellate panel found no evidence to confirm whether the tribes received those notices. Prior Court of Appeals decisions have established that notification must take place by registered mail with a return receipt requested.

“As a result, the juvenile court and the Department did not comply with ICWA’s notice provisions,” wrote Judge Sueanna P. Johnson. The panel returned the case to the lower court for compliance with ICWA.

In an annual report on American Indian child adoption cases, Kathryn Fort of the Michigan State University College of Law and Adrian T. Smith found that state appellate courts across the country decide approximately 200 cases implicating ICWA each year. Of the appeals that cite a lack of tribal notice, appellate judges returned nearly two-thirds of them to lower courts in 2019.

Larimer County did not comply with the federal law that protects the rights of Indian children when it failed to notify the relevant tribes in a custody proceeding, the Colorado Court of Appeals ruled on Thursday.

 Source 

 

Around the World

THE HAGUE, Netherlands -- The Dutch government suspended adoptions from foreign countries Monday after an investigative committee report criticized past ruling coalitions for being "too passive" in the face of years of reported abuses including impoverished mothers being coerced into putting up their children for adoption.

The committee said that abuses included "the falsification of documents, the abuse of poverty among the birth mothers and the abandonment of children for payment or through coercion." Dutch media began reporting on them in the late 1960s, but previous governments failed to take decisive action to tackle the problems, it added.

"Not only have there been many abuses in the past, the system of intercountry adoption is still open to fraud and abuses continue to this day," the government-installed committee warned.

It said that the government needs to "restore its damaged relationship with adoptees, adoptive parents, birth parents and families."

Minister for Legal Protection Sander Dekker conceded that Dutch governments had fallen short.

The committee studied adoptions from 1967-1998 in five countries -- Bangladesh, Brazil, Colombia, Indonesia and Sri Lanka.

Adoptions already underway will be allowed to continue, authorities said. The committee also found cases of corruption, falsification of documents to make it impossible or more difficult to establish the birth families of adoptees, child trafficking and "baby farming."
VIA

 

 

 

 

Friday, February 5, 2021

Podcast: Unreserved (CBC)

From beaded cat clothes to plant knowledge: Indigenous people pick up skills during pandemic

Cheryl Simon (left) and her seven-year-old daughter Carolyn are using porcupine quills to make art. When her mom couldn't come to her class to teach the students how to quill due to COVID-19, Carolyn stepped in. (Emma Smith/CBC) From beaded cat clothes to plant knowledge: Indigenous people pick up skills during pandemic

It's been almost a year since the pandemic forced a significant change in our lifestyle on Turtle Island. 

Many Indigenous people have been using their extended time at home to learn new skills and feel closer to their identity — whether it was through moose hide tanning, learning a language, or beadwork.

This week on Unreserved, how Indigenous people are learning traditional skills to beat the quarantine blues. LISTEN

 

Thursday, February 4, 2021

Pioneer of “Strong Hearted Native Women” Tilda Mae Green passes on

Tilda Mae Green passed away on Jan 7, 2021 at the age of 66 due to Covid 19 complications.

Born September 3, 1954 in Escondido, she was one of eight children born to Manuel and Julia Escalante. She was a member of the San Pasqual Band of Indians and moved to Valley Center in early 1978.  Ms. Green served the tribe in an official capacity for 41 years and was elected as the Secretary-Treasurer of the Business Committee for several terms until her passing.

Ms. Green became a director representing San Pasqual with San Luis Rey Water Authority from 1999 to 2009. She was influential in the early research, among other early tribal members from the five tribes, which eventually led to the water rights litigation and settlement with The City of Escondido. Ms. Green was also one of the pioneers of “Strong Hearted Native Women” advocating for domestic violence victims and supported the VAWA movement.  Her previous roles with the San Pasqual Band of Indians included bookkeeper, grants manager, education director, and tribal administrator.  She was the tribal government representative in recent years advocating for ICWA (Indian Child Welfare Act). She believed that the children are the greatest asset of the tribe. 

Ms. Green was deeply respected for her tenacity, integrity and love for her community.  She was a humble person and had a strong compassion for her family and had many friends throughout the county and native communities.

Ms. Green is survived by her three children Nichole Green of Oklahoma, Charles Green, and Megan Green of Valley Center. She had eight grandchildren and two great grandchildren that she loved and they all brought great happiness to her heart. She is also survived by three sisters  Eva Arredondo, Lydia Escalante, Judy Wright all of Valley Center and one brother Felix Escalante of Escondido all who will miss her sense of humor and the laughter she shared with them throughout the years. SOURCE

Monday, February 1, 2021

Who Stands for the River, for the Wild Things

 

How about, we keep things out of where the wild things live? Things like pipelines and mines, even 5G. The whole world doesn’t need 5G. Sometimes, just listen to the ice crack on the lake, or maybe hear a wolf howl, that’s good enough.

Worldwide, Indigenous peoples represent 4% of the world’s population, but live with 75% of the world’s biodiversity. Indakiingimin, the land to which we belong.

GOOD READ: LaDuke: Who stands for the river, for the wild things? | Duluth News Tribune

Sunday, January 31, 2021

For The Life of Me


Following the lives of Dave and Joe, ages 52 and 67, this feature film delves deep into the issues that adoptees in closed adoption face. The unexpected conclusion of both men's stories underscores the need for change in adoption policy in all fifty states in America.

Saturday, January 9, 2021

Adoptive Couple v. Baby Girl #BabyVeronica

 

Baby V (Cherokee)

Fletcher and Fort’s Rewritten Opinion in Adoptive Couple v. Baby Girl

Fletcher and Fort posted “Intimate Choice and Autonomy: Adoptive Couple v. Baby Girl,” forthcoming in CRITICAL RACE JUDGMENTS (Cambridge Univ. Press, eds. Bennett Capers, Devon Carbado, Robin A. Lenhart, and Angela Onwuachi-Willig) (forthcoming 2021).

As if there was any doubt, we have reached the opposite outcome as the Supreme Court did back in 2013. A few excerpts:

This case is about a little girl (Baby Girl) who is a citizen of the Cherokee Nation, like her father, grandparents, and a multitude of generations before her. American Indian tribal citizenship with a federally recognized tribe is a unique concept in American law. E.g., Santa Clara Pueblo v. Martinez, 436 U.S. 49, 55 (1978) (“[Indian tribes] have power to make their own substantive law in internal matters. . . .”). Tribal citizens are beneficiaries of the federal government’s trust relationship with Indian tribes, and the federal government has promised to tribal citizens for centuries to assist in the maintenance of tribal governments, cultures, and sovereignty. Worcester v. Georgia, 31 U.S. 515, 556 (1831) (“[The Cherokee treaty], thus explicitly recognizing the national character of the Cherokees, and their right of self government; thus guarantying their lands; assuming the duty of protection, and of course pledging the faith of the United States for that protection; has been frequently renewed, and is now in full force.”).

And:

The ethically dubious acts of the Petitioners in this case extends to this Court’s amici. Several amici invoked the racist dog whistle of referring to the Petitioners as the “only family” Baby Girl has ever known. E.g., Brief for Guardian Ad Litem, as Representative of Respondent Baby Girl, Supporting Reversal at 56 (“Indeed, it is hard to imagine what liberty interest is more important to a 27-month old child than maintaining the only family bonds she has ever known, absent a strong showing of necessity.”) (emphasis added); Brief of Amica Curiae Birth Mother in Support of Petitioners at 3 (“The decision below effectively negated Birth Mother’s decision to place Baby Girl with Adoptive Couple, and ripped Baby Girl from the only family she has ever known, in derogation of both Birth Mother’s and Baby Girl’s rights and expectations under state law.”) (emphasis added); Brief of Amici Curiae Bonnie and Shannon Hofer; Roger, Loreal, and Sierra Lauderbaugh; and Craig and Esther Adams in Support of Petitioners at 38 (“[T]he lower court took non-Indian Petitioners’ adopted Indian daughter from them – destroying the only family she has ever known.”) (emphasis added); Brief of Amici Curiae National Council for Adoption in Support of Petitioners at 13-14 (“ICWA is implemented in some cases to traumatize children by forcing them into completely unknown environments, traumatizing them by removal from the only family they’d ever felt a connection with and imposing the developmental delays that come with the traumatic removal from a secure attachment.”) (emphasis added).[1] It appears that for some of our amici, the “only family” that matters is the non-Indian Petitioners’ family. For these amici, the Indian family and other biological relatives are strangers and foreigners. The only pain and shame of removal and separation that matters is that of the non-Indian family. It is apparent the “only family” dog whistle is designed to distract our attention from the ever-present bias against Indian parents and relatives in the child welfare and adoption system. This we will not accept. As noted above, this Court long has been complicit in dehumanizing Indian people. In Professor Harris’ words, “[C]ourts established whiteness as a prerequisite to the exercise of enforceable property rights.” Harris, supra, at 1724. No longer. We additionally suspect that this form of advocacy implicates American Bar Association Rules of Professional Conduct 3.4 (Fairness to Opposing Party and Counsel), 3.5 (Impartiality & Decorum of the Tribunal), 4.4 (Respect for Rights of Third Persons), and 8.4 (Misconduct).


[1] One commentator even referred to the Cherokee family here, who descend from an Indigenous nation that has been present in this hemisphere since time immemorial, as “foreign.” Thomas Sowell, Indian Child Welfare Act does not protect kids, Denton Record-Chronicle, Feb. 1, 2018, at 6A (“This little girl is just the latest in a long line of Indian children who have been ripped out of the only family they have ever known and given to someone who is a stranger to them, often living on an Indian reservation that is foreign to them.”) (emphasis added).

**

Use the search word Baby Veronica to find our coverage and opinion on this blog...

Wednesday, January 6, 2021

Moses Farrow "Allen" calls for adoption reform

There are numerous videos from Moses... his brother Thaddeus, also an adoptee, did commit suicide. Several children were adopted by the actress Mia Farrow. I have always wanted to hear from adoptees who are adopted by celebrities... here is our chance to listen...




Read Moses' first newspaper interview:
https://www.theguardian.com/film/2020...

Where is my buffalo robe? #60sScoop

 As I see theft of Indigenous identity, I'm left to forge myself from scraps

When I see the cultural appropriation and identity theft of Indigenous people — the Latimer situation and others like it — it stirs something ancient in me, that resonates deep like the heartbeat of Mother Earth herself.

I was part of the Sixties Scoop. For those of you unfamiliar with that term, it refers to the tens of thousands of Indigenous children apprehended by the government to be assimilated and raised in non-Indigenous homes. In my case, the AIM (Adopt Indian and Métis) program of Saskatchewan from the 1960s and 1970s placed me permanently in a white family in small-town Saskatchewan.

I am part of the national Sixties Scoop settlement which seeks to compensate those wronged by the erasure of our cultural identity and birthright.

Now, five decades later, that loss echoes in all that I am and do. I make my home in Témiscaming, Quebec on the beautiful Ottawa River. I remain an activist on Indigenous issues, but the recent spotlight on Indigenous identity, race shifting and cultural appropriation tears at the core of me. I find myself sitting wondering, where is my buffalo robe?

The buffalo robe I speak of is my Indigenous identity (Plains Cree) and I am one of hundreds of thousands of Indigenous people displaced by centuries of Canadian government policy, left to forge my Indigenous self from scraps left by politicians, capitalism and exploitation. That's why these issues strike so deeply for Indigenous people.

My buffalo robe is my identity. It is my jingle dress on the pow wow trail. When I dance, the spirits move me and I dance without tiring, without shame and with great pride. Pow wow is a ceremony: flying ribbons, eagle feathers, all the colours of the rainbow moved by the resilience and humility of my people — a glimpse of that sacred buffalo robe on my shoulders.

I've never worn a buffalo robe. I imagine it must be warm, robust, loving, beautiful. I picture being able to wear it like I've been wearing it forever, like those hearty Cree who weathered the harshest winters of our Canada — long before mechanical things heaved their way across the landscape — traversing rivers, landscapes, herds of the wild ones, carving what we see today.

'If you're going to pose in that buffalo robe, well then. Pick up that glass of murky brown water deemed undrinkable that so many Indigenous people live with every day, too.' (Submitted by Crystal Semaganis)

I see you posing in a buffalo robe. Trailblazers, heroes and heroines, forging the Indigenous path for us to follow. Now, that sacred path is tainted.

Were they who they said they were? I see them in their finery, at film festivals, book signings, news articles, magazines, all while proclaiming an Indigenous identity not theirs.

This is trauma. Forging an identity is no light thing. It is resilience flowing in our veins, the whispers of thousands before us and those yet to come. This is what it means to be Indigenous. How can such a precious, sacred thing be taken from us now? Stolen buffalo robes!

I search for my buffalo robe. I feel exploited. We are living artifacts of the Indigenous nations across this country from shore to shore, and we fight to reclaim our language, culture and all things sacred. We search for connection! To have a settler reap such vast rewards wearing a buffalo robe that was meant for others, that's a hurt felt by so many.

Residential school survivors, Sixties Scoop survivors, fledgling talents in the entertainment industry and Indigenous people passed over by the deception of those in stolen buffalo robes, that's a hurt that won't go away anytime soon.

Please, look beyond the romantic ideals of dreamcatchers, inukshuks, mukluks and war bonnets and see everything. Not just the accolades and commodification of all things Indigenous (let's face it, there was much money to be gained by proclaiming to be Indigenous) – but really see.

If you're going to pose in that buffalo robe, well then. Pick up that glass of murky brown water deemed undrinkable that so many Indigenous people live with every day, too. Join us in the search for the missing, lament the loss of land, language, wild things, the trauma, the displacement, the crumbling abandoned schools. Take it all in — and not just the pretty stuff.

**Crystal Semaganis is an Indigenous activist living in Témiscaming, Que., with a focus on advocacy for the Sixties Scoop, residential school survivors and environmental issues. She is a mother of four, grandmother of one, an artist and a jingle dress dancer. She is on Twitter @Lil_Cree777, Instagram @seven_wolves and TikTok @sevenwolves1971.

That buffalo robe is a sacred thing. I say now, we are coming for our buffalo robes.

Reconciliation is not taking our buffalo robes – it's giving them back.

I wear a size, immortal.

Dedicated to my sister,

Cleo Semaganis-Nicotine

May 7, 1965 - Dec. 22, 1978


FINDING CLEO podcast

Monday, December 28, 2020

Truth & Healing Commission Conversation with Deb Haaland (updated)

 

kakichihiwewin project director S.A. sat down virtually with Congresswoman Deb Haaland (future Cabinet member) on November 24th to talk about the Truth & Healing Commission, her experiences and the importance of this telling our truths.

 








Native Issues Podcasts

 

From Indigenous feminism to the real story of Thanksgiving to a de-colonialist take on Star Trek, these podcasts show how the issues facing Native people affect all Americans.

READ: Seven Essential Listens From the Indigenous Podcasting Boom | Vanity Fair

Cindy Blackstock and The Spirit Bear Plan

The Spirit Bear Plan to End Inequalities in Public Services for First Nations Children, Youth and Families 

Lecturer: Cindy Blackstock Executive Director, First Nations Child and Family Caring Society of Canada First Nations children and families living on reserve and in the Territories receive public services funded by the federal government, and since confederation, these services have fallen significantly short of what other Canadians receive. 

This injustice needs to end and Spirit Bear's Plan will do just that. 

A member of the Gitksan First Nation, Cindy Blackstock has 25 years of social work experience in child protection and Indigenous children’s rights. Her promotion of culturally based and evidence informed solutions has been recognized by the Nobel Women’s Initiative, the Aboriginal Achievement Foundation, Frontline Defenders and many others. An author of over 50 publications and a widely sought after public speaker, Cindy has collaborated with other Indigenous leaders to assist the United Nations Committee on the Rights of the Child in the development and adoption of a General Comment on the Rights of Indigenous children.


Canadian First Nations leads the way in healing our traumas. Cindy Blackstock is leading the way.

#Adoption is Trauma, Big Business

 

Sunday, December 27, 2020

Is Culture How You Think?

REBLOG

By Trace L Hentz (5/14/2015)

So much about adoption is complicated for the adoptee.  If you are like me, you may feel torn between who you think you are, who you are inside, versus how you were raised and who raised you.

I am an adoptee as readers know. What a great many adoptees have told me is they feel they lost culture when not raised in their tribe, losing parents, grandparents and the language. Even typing those words hurts. Loss is loss. Loss hurts.

This has bothered me. I think that the loss is true yet culture is not completely lost.

How? You still have the blood and that is built-in culture. (It's not erasable or removable.)

I think Native Adoptees have a different thought process that was not acknowledged or celebrated or honored when they were young. Non-Indian parents may not have appreciated how sensitive or funny or curious you were or if they did see it, they didn't say anything nice about it.

Girls who were strong tomboys like me were criticized and shy boys who were sensitive were bullied.

One thing to remember: non-Indians don't think Indian. You do. It's not their fault. We're very different in how we think.

Sit back and remember all the times as a child you made people laugh. Remember how much you loved animals. Remember what made you cry - like a sunset or sunrise. Remember how you gave thanks for life and all that is sacred, even if you were alone. Remember watching westerns on TV and rooting for the Indians?

We have a choice as an adoptee to return home and what I call "go full circle." It takes patience. It requires courage. It costs money. It demands you take time to learn and relearn and listen. This return to your culture may take years! (We still have the burden of closed adoption records in many states.)

Every culture will say it's people who carry the culture.

There is no culture better than another. That is true. But the culture of Indigenous People lives in your breath, bone and blood. If you exist, it exists.

Nothing, including adoption, can ever erase it.


Please read the entire book series... it has so much important information to help you...
 
Trace is the author of One Small Sacrifice, the book series Lost Children of the Indian Adoption Projects  and the creator of the blog American Indian Adoptees.

Monday, December 21, 2020

My adoptive parents tried to erase my Indigenous identity. They failed.

 Kim Wheeler was adopted during the Sixties Scoop and fought to find her way back to her culture

My name is Kim Wheeler but some know me as Kim Ziervogel. Others will remember me as Kim Bell, and to a small group of people I will always be Ruby Linda Bruyere. But the name game doesn't stop there. Why would someone have so many different names? Are they all aliases? Are they hiding from their past? From the law?

In my case, it's none of these. I'm a Sixties Scoop survivor and those names were given to me through birth, adoption and two marriages.

Dark painful secrets

A lot of things go unsaid because I've handled my trauma so well, I think. I've been told often I am a well-adjusted human. It comes from how I was raised and all the dirty secrets I had to keep in my childhood. Victims of sexual abuse are great at keeping secrets. At least I was.

My adopted father turned out to be a pedophile. It's something even until last year, my oldest adopted sibling and I argued about. That is, until I went into graphic detail about the abuse inflicted on me and then she seemed to accept it was the right term. 

My adoptive mother was a different case. She was psychologically abusive. She wore me down until all I could be was a "yes" person to everyone I met. It wasn't until I was in my 30s that I started to stand up for myself and began to say "no" to people. To this day, I still struggle with saying no, although some people wouldn't believe that. It's an internal process that unfolds in milliseconds.  

My brother, who is also First Nations, was adopted as well. Our adoptive parents would drive us down to Logan Ave. and Main Street in Winnipeg and point out the Indigenous people who were homeless or living marginally.

READ: My adoptive parents tried to erase my Indigenous identity. They failed. | CBC Radio

 MORE


Saturday, December 19, 2020

Trump's Impact on Indian Country

 “The total onslaught of federal rule rollbacks under environmental laws was like nothing we’ve ever seen. It was dizzying.”

Over the span of his administration, many leadership positions in the Bureau of Indian Affairs and the Interior Department were left empty or filled by appointees never vetted by Congress. The annual White House Tribal Nations Conference, held by President Barack Obama for eight years, ceased. Trump’s three Supreme Court justices include one with a solid understanding of federal Indian law and the U.S government’s responsibility to tribes, as well as one whose judicial perspectives are actively harmful.

GOOD READ: Trump’s impact on Indian Country over four years — High Country News – Know the West

Thursday, December 17, 2020

500 Years of Giving

 


Dear Mr. Prime Minister: This poet has something to say to you about Indigenous rights

You may have heard of Helen Knott — she's a driven poet and strong activist who's used her words to focus attention on Indigenous land and water rights and violence against the land and Indigenous women.

If you haven't heard of Knott, you won't soon forget her after this video directed by filmmaker Coty Savard. Standing proudly in the vast Peace River landscape, Knott is directly addressing Prime Minister Justin Trudeau: challenging him to remember his promises and pay attention to the Indigenous population, their land, their water, their history and the number of times they have seen promises broken.

Keep up with Helen Knott's blog here. 

Coty Savard is an emerging Dene, Cree and Métis filmmaker/producer. Her films and projects often concentrate on the varied, complex and sometimes uncomfortable reality of Indigenous experiences in Canada.


 

Source

500 Years of Giving

 


Dear Mr. Prime Minister: This poet has something to say to you about Indigenous rights

You may have heard of Helen Knott — she's a driven poet and strong activist who's used her words to focus attention on Indigenous land and water rights and violence against the land and Indigenous women.

If you haven't heard of Knott, you won't soon forget her after this video directed by filmmaker Coty Savard. Standing proudly in the vast Peace River landscape, Knott is directly addressing Prime Minister Justin Trudeau: challenging him to remember his promises and pay attention to the Indigenous population, their land, their water, their history and the number of times they have seen promises broken.

Keep up with Helen Knott's blog here. 

Coty Savard is an emerging Dene, Cree and Métis filmmaker/producer. Her films and projects often concentrate on the varied, complex and sometimes uncomfortable reality of Indigenous experiences in Canada.


 

Source

Friday, December 11, 2020

The DNA Guide for Adoptees

 How to Use Genealogy and Genetics to Uncover Your Roots, Connect with Your Biological Family, and Better Understand Your Medical History by Brianne Kirkpatrick and Shannon Combs-Bennett

This book is for you if you have hope that DNA testing might open up the search for information about yourself, your origins, and your future. We’ve worked hard to compile the resources in this book and explain in plain English how DNA and genealogical records fit together like the pieces of a puzzle. In the chapters that follow, we’ve created a place for you to turn as you come face-to-face with questions about health, ancestry, biological family, and DNA.

Why DNA testing, and why now?

DNA testing is a game-changer for people researching family connections. Many recent advances have made it possible for adoptees to search for answers more easily than they could have done even a few years ago. Consider the following changes:

  • At-home DNA tests have grown in number and dropped in price.
  • Millions of people use software to build and track their family trees and share results online.
  • Billions of vital records, legal files, and other documents are available online.
  • Social networks and search engines make it easy to find and connect to people all over the world.
  • Adoptees are sharing their DNA stories publicly, through television shows and other media.

You may have already started down the path of DNA testing, or it may be entirely new to you. No matter where you are starting, we have worked to make the information in this book interesting, useful, and easy to understand. We include real-life examples, fictionalized scenarios, and advice we’ve gathered from adoptees to make this book relevant no matter your prior experience with DNA.

Why this book?

Information can be a powerful thing. As mothers, daughters, sisters, spouses, and friends, we have seen how the discovery of new information can impact relationships. As writers and professionals with unique and diverse experiences in genetics, genealogy, and counseling support, we also know the journey through DNA and a search for family can be emotional for many people. We have worked professionally and personally with adoptees, and we understand some of the unique challenges you face. We’ve done our best to present material to you from a place of understanding and compassion.

This book will provide you with practical advice on topics such as medical and genealogical DNA testing, handling emotional aspects of the search, and recommended resources to help take your research efforts to the next level. What helps one person may not be relevant for others, so we cover different approaches suitable for different situations.

Authors: Shannon Combs-Bennett, Brianne Kirkpatrick

Publication Year: 2019

We’re happy to share that Adoptee Reading now has a storefront on Bookshop.org. For those unfamiliar, Bookshop is a website launched earlier this year that exclusively sells books and shares all profits with independent bookstores throughout the United States.

Go to Adoptee Reading for lots of great book: http://www.adopteereading.com/the-dna-guide-for-adoptees/

Tuesday, December 8, 2020

Indigenous-led survey centers boarding school, adoption experiences (VIDEO)

The Child Removal Survey looks at how the federal government upended Native American communities and how they have sought healing.


(left) Photo Courtesy of Christine Diindiisi McCleave, CEO of the National Native American Boarding School Healing Coalition.

Lydia Morrell, City Reporter, Minnesota Daily

For more than a century, Native American children were forcibly removed from their families and driven into boarding schools where their hair was cut, and they were stripped of their culture.

Now, Indigenous community members and University of Minnesota researchers are looking at the trauma caused by this practice.

The Child Removal in Native Communities Survey centers the experiences of American Indian and Alaskan Native people who were forced into boarding schools and the foster care system, focusing on the generational impact of these practices. Led by Native researchers, it is meant to study the trauma inflicted on Indigenous communities and subsequent healing.

In April 2019, two Indigenous community-based researchers opened the survey with a ceremony, establishing that their academic research would be “guided by spirit, not just by the intellect,” said Sandy White Hawk, a Sicangu Lakota tribal citizen and founder of the First Nations Repatriation Institute.

Christine Diindiisi McCleave, an enrolled citizen of the Turtle Mountain Ojibwe Nation and CEO of the National Native American Boarding School Healing Coalition, co-led the study and said academic research of Native communities historically has been extractive and privileges the voices of researchers who are not Indigenous.

This research is different.

Diindiisi McCleave said that her and White Hawk’s leadership in the project has been critical because they had direct experience with boarding school survivors and Native American adoptees.

“We Indigenous peoples, we don’t want to be studied from the outside,” Diindiisi McCleave said. “We have a lot to say about our own histories, about our own experience and about our experience with American history.”

A survey and a ceremony

The approximately 30-minute survey looks at three different experiences: if the respondent went to boarding school, if their family went to boarding school, or if they were adopted or put into foster care. Participants could fill out one or all segments, depending on which fit their experiences.

Because of COVID-19, the researchers have stopped recruiting participants for the survey, though it is still open online. Diindiisi McCleave said the survey addresses difficult experiences, so the team did not want to push the survey on people who were already under pandemic-related stress.

Carolyn Liebler, a University of Minnesota sociologist who is helping to lead the research alongside White Hawk and Diindiisi McCleave, said their approach is “totally different” from other research.

“We have ceremonies and prayers as part of the research process … talking about things holistically, recognizing that just because time passes doesn’t mean things change,” Liebler said.

Until the pandemic is over, the team will not close the survey or move on to analysis. The researchers are aiming for 1,000 participants and currently have about 600, Liebler said.

She added that they plan to attend in-person events once the pandemic is over to meet with the tribes in large groups and provide paper copies of the survey while offering support for participants who are sharing traumatic experiences.

“And then we will have a ceremony when the survey closes to thank the community for allowing this to exist,” Liebler said.

Generations of trauma, and the path to healing

The research unearths a painful era of federally mandated Indian boarding schools that were enforced from 1860 to around 1980.

At this time, government officials forced many Indigenous children to leave their families to attend boarding schools and assimilate to white, Christian culture. Eventually, the Indian Child Welfare Act of 1978 gave jurisdiction of children to tribal governments, enabling tribes and families to be involved in child welfare cases.

White Hawk previously conducted research on Native American adoptees and served as an honorary witness for the Truth and Reconciliation Commission in Canada, which addressed a similar era of boarding schools and aimed to facilitate reconciliation between former students and their communities.

“I listened to three days of testimony from former boarding school attendees,” White Hawk said. “And nearly every single individual said, ‘I did not know how to express love to my child [because of the boarding schools].’”

White Hawk said boarding schools led to the “breakdown of the family,” which continued into the adoption era where many Native children were adopted into white families. This resulted in further assimilation and loss of Indigenous culture — which included assigning children “white” names, forbidding them from speaking their Native language, cutting their traditionally long hair and converting them to Christianity.

Today, these effects are still apparent as American Indian children are 18 times more likely to experience out-of-home care than white children, according to a 2019 survey conducted by the Minnesota Department of Human Services.

“The result is: You were disconnected, you were removed. You lost that connection to your family, your language and culture, your community, your homelands,” Diindiisi McCleave said. “If the harms and impacts are the same or similar, then the healing path is also similar, where the healing comes from reconnecting with language and culture, returning home.”

The researchers said they hope gathering data will help provide a legal basis for experiences they have known for decades.

“That’s part of why we need empirical data, right? It’s part of the westernized system,” Diindiisi McCleave said. “It’s something that people will believe and rely upon.”

 

NEW IN 2020

kakichihiwewin project director S.A. hosts as Christine Diindiisi tells her story, and elaborates on her experiences that led her to becoming the Chief Executive Officer for the National Native American Boarding School Healing Coalition.


 

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