- LOST CHILDREN BOOK SERIES
- Karen Vigneault - Helping Native Adoptees Search
- About Trace
- How to Open Closed Adoption Records for Native American Children
- The reunification of First Nations adoptees (2016)
- You're Breaking Up: Adoptive Couple v. Baby Girl #ICWA
- FAQ ICWA 2016
- About the Indian Adoption Projects
- Soaring Angels (search help for adoptees)
- THE PLACEMENT OF AMERICAN INDIAN CHILDREN - THE NEED FOR CHANGE (1974)
- NEW: Study by Jeannine Carriere (First Nations) (2007)
- Split Feathers Study
- NEW STUDY: Post Adoption (Australia)
- Help for First Nations Adoptees (Canada)
- Oklahoma Supreme Court RULING: Brown v.Delapp (9-2...
- Dr. Raven Sinclair
- Laura Briggs: Feminists and the Baby Veronica Case...
- Lara Trace Hentz blog
- Adopt an Elder: Ellowyn Locke (Oglala Lakota)
- TWO NATIONS: Navajo (Boarding School)
- #MMIWG MAY 2019
How to Use this Blog
ALSO, if you buy any of the books at the links provided, the editor will earn a small amount of money or commission. (we thank you) (that is our disclaimer statement)
This is a blog. It is not a peer-reviewed journal, not a sponsored publication... The ideas, news and thoughts posted are sourced… or written by the editor or contributors.
Friday, August 23, 2019
Friday, August 16, 2019
|Isaiah Vivanco, Soboba Band of Luiseño Indians tribal vice chairman (Photo: Courtesy of Soboba Band of Luiseño Indians)|
Martin described the Indian Child Welfare Act as the "gold standard" for child welfare policy and said the tribal council will remain committed to defending its
Coachella Valley area Native Amercian tribes are applauding a 5th Circuit Court of Appeals ruling that the Indian Child Welfare Act is constitutional.
LISTEN: Coachella Valley Native American tribes applaud Indian Child Welfare Act ruling
Monday, August 12, 2019
As I’ve written, Western culture sees healing—it literally means “to make whole”—as restoring something or someone to an undamaged state; when something of value is damaged, such as a painting or other artifact, our practice is always to repair it in such a way that it looks as though the damage never happened. That tends to be the mindset we bring to our emotional healing from childhood which is, of course, impossible. For that reason, I think it’s far more productive to think of healing using the Japanese art of Kintsugi as the guiding metaphor. When a valuable or cherished ceramic object is broken, the Japanese repair the piece with lacquer mixed with precious metals—gold, silver, or copper—so that the breaks are not only visible but form a pattern of their own, testifying to the object’s history while transforming how it looks. The repaired object remains its old self while becoming an emblem of resilience and newly envisioned beauty.
When things go wrong, you don’t automatically blame yourself.
You don’t automatically second-guess or ruminate.
You’re able to speak up without worrying.
You’re much less sensitive to rejection or slights.
You recognize, label, and dismantle triggers.
You respect boundaries and set your own.
You take pride in what you handled well and cope with what you botched.
You’ve begun to see yourself wholly.
You are no longer ashamed.
You are now setting personal goals.
You are beginning to manage your emotions with skill.
READ: 12 Signs That You're Healing from a Toxic Childhood | Psychology Today
Mending the Hoop
StrongHearts Native Helpline (1-844-7NATIVE) – The StrongHearts Native Helpline (1-844-762-8483) is a safe, anonymous and confidential service for Native Americans affected by domestic violence and dating violence. Advocates are available at no cost 7 a.m. to 10 p.m. CST, 7 days a week when you are ready to reach out. StrongHearts offers immediate peer-to-peer support, crisis intervention, safety planning and referrals to culturally-appropriate resources. Visit strongheartshelpline.org for more information on abuse types and behaviors.
Sunday, August 11, 2019
|Born: Ray Dean Thrasher|
on 19 June 1967
Schweig was born in Inuvik, Northwest Territories. He is of mixed race (Inuvialuk, Chippewa-Dene and German). He is the oldest of seven children, who were all adopted out as part of the Canadian government's failed attempt at forcing Inuit and First Nations children to assimilate into white society. Schweig's biological mother died of alcoholism in 1989. He never met her. "She didn’t drink a drop of alcohol until we were taken away," says Schweig. "We were part of the whole assimilation program—forcibly taken away, although my adoptive parents told me I wasn't." Schweig was adopted at six months of age by an English speaking German-French family. He spent his childhood in Inuvik until he was six, when his family moved to Bermuda. They later moved back to Canada.
"I eventually grew tired of living in a prison without walls and ran away when I was 16. What transpired between then and now has been a roller coaster of alcohol, drugs, violence, failed relationships, despair and confusion. Who am I? Where do I come from? Where is my family? Where do I belong? When life's mystery has been shattered by strangers watching over you, a lot of these questions are lost." 
Schweig ran away to Toronto, Ontario, where he supported himself by framing houses. In 1985, he was part of the cast of The Cradle Will Fall, an experimental adaptation of Frank Wedekind's Spring Awakening produced by Theatre of Change at the Actor's Lab; this was his first experience as an actor. In 1987, at twenty years old, he was approached by a producer who suggested he audition for a role in the movie called The Shaman's Source (1990). With little formal education or experience he won the role. The film launched his career in the film industry. (wiki)
|the artist with one of his masks|
The following speech was given by Eric Schweig on February 19, 1999 at the Vancouver Inner City Foster Care Conference. Invited to the conference to share his own experiences and perspectives, Eric was pleased to have the opportunity to speak on a topic close to his heart. The ramifications and issues surrounding interracial/cultural adoption are, for him, much more than a topic. They are the legacy he has been given; they are what has made him who he is ... and who he is not. It is very much the spirit behind his art; certainly the tragic inspiration for his Adoption Masks. To fully appreciate the Inuit Masks, the Adoption Masks, and all else that Eric carves, one must first appreciate the heart & motivation that creates them.
His participation in the conference was a chance to encourage more involvement on the part of the native community, be they extended family or neighbors, in the plight and care of children who desperately need someone to intervene and protect. It was also meant as a plea to replace governmental paternalism with community assistance.
These words are, according to Eric Schweig, his "mission statement."
I'm not saying this to shock you or to gain pity; I'm just stating fact. I eventually grew tired of living in a prison without walls and ran away when I was 16. What transpired between then and now has been a roller coaster of alcohol, drugs, violence, failed relationships, despair and confusion. Who am I? Where do I come from? Where is my family? Where do I belong? When life's mystery has been shattered by strangers watching over you, a lot of these questions are lost.
There has been some good times as well, regardless, but for reasons that I've just started to understand, there has always been an impending sense of doom that controlled my actions and behavior, but now that I've been clean and sober for 8 months and actually started working on myself I'm beginning to step out of my father's shadow and into the light of day where life isn't so murky or such a struggle.
There are many of us who have been raised in this manner and not just aboriginal people. A myriad of different ethnic groups have suffered the pain and humiliation of being brought up by certain morally bankrupt individuals who seem to get their kicks out of abusing children.
I shouldn't neglect to say that there are some, not many, but some Euro-American parents who have raised their adopted aboriginal children in a stable and loving environment. But for the majority of us, living as a young aboriginal person growing up in an environment with that much hostility and disregard is an all too early lesson in pain and loneliness.
I haven't even begun to speak about the cultural devastation that occurs when an adopted teenage aboriginal person wakes up one day and realizes just how different they are from the world around them. How differently they are regarded at school, in the mall, on the street, and at home. The racial slurs in public, the condescending looks from strangers that sometimes turns into outright violence, depending on the situation.
And what about the aboriginal mothers and fathers who will probably never forget the new baby smell that babies always seem to have, and who will never be able to see them again? Can you imagine the profound longing in their hearts that they feel every day their child is gone?
A lot of us are discarded, lost, and wander into self imposed exile only to be devoured by the system because we have no idea where it is that we belong. We end up being "nowhere people" with absolutely nothing to hang on to; nothing to keep us grounded and safe. We can never go home because the concept of home is lost on us.
So my hat goes off to those of us who have survived the ordeal with our souls intact and still above ground, and my prayers go out to those who haven't.
Many of us are dead. Many of our biological mothers and fathers are dead because the absence of their children forced them to give up, and lose themselves in alcohol or drugs and eventually die from broken hearts.
I have an urgent appeal to the Canadian government, or any government that advocates the adoption of aboriginal children to Euro-American parents. If you insist upon taking our children away from us, or if they have to be removed for their safety or well being, let aboriginal people handle it. Your paternalism is insulting, and to coin a phrase, "it's getting old." Let "us" find a safe environment for them, that is either within or in reasonable proximity of their respective communities, and assist us in doing so.
We are not all 100% healed, but healing takes time, and we've waited 500 years already, I don't see how a month or two of decision and law making by you will matter much.
In the meantime, I hope other adopted adult or teenage aboriginal children of these so called parents are listening and remember that no matter how lost you feel, how lonely it is, or how scared you feel, reach out by any means within your power, because somewhere there might be a man and a woman who look just like you and who are bound to you by blood, who never forgot about you, and are still waiting to meet you and invite you back to a place that is your RIGHT to belong in. Your community, your family, and your home.
Thank you for giving me the opportunity to speak about an issue that is scarcely recognized. It means the world to me.
Friday, August 9, 2019
We begin by determining whether ICWA’s definition of “Indian child” is a race-based or political classification and, consequently, which level of scrutiny applies. The district court concluded that ICWA’s “Indian Child” definition was a race-based classification. We conclude that this was error.We disagree with the district court’s reasoning and conclude that Mancari controls here. As to the district court’s first distinction, Mancari’s holding does not rise or fall with the geographical location of the Indians receiving “special treatment.”
We examine the constitutionality of the challenged provisions of ICWA below and conclude that they preempt conflicting state law and do not violate the anticommandeering doctrine.
We find this argument unpersuasive. It is well established that tribes have “sovereignty over both their members and their territory.” See Mazurie, 419 U.S. at 557 (emphasis added)"For a tribe to exercise its authority to determine tribal membership and to regulate domestic relations among its members, it must necessarily be able to regulate all Indian children, irrespective of their location.
Here, section 1952’s text is substantially similar to the language in Mourning, and the Final Rule’s binding standards for Indian child custody proceedings are reasonably related to ICWA’s purpose of establishing minimum federal standards in child custody proceedings involving Indian children. See 25 U.S.C. § 1902. Thus, the Final Rule is a reasonable exercise of the broad authority granted to the BIA by Congress in ICWA section 1952.
For these reasons, we conclude that Plaintiffs had standing to bring all claims and that ICWA and the Final Rule are constitutional because they are based on a political classification that is rationally related to the fulfillment of Congress’s unique obligation toward Indians; ICWA preempts conflicting state laws and does not violate the Tenth Amendment anticommandeering doctrine; and ICWA and the Final Rule do not violate the nondelegation doctrine. We also conclude that the Final Rule implementing the ICWA is valid because the ICWA is constitutional, the BIA did not exceed its authority when it issued the Final Rule, and the agency’s interpretation of ICWA section 1915 is reasonable.
Thursday, August 8, 2019
(2011) You know everything happens for a reason. I just received the book “Sudden Fury” about an adoptee who killed his adoptive parents in Maryland. I opened to page 378 and saw this …"Early in 1989, Michael began searching for the natural parents and siblings he left behind when he was four. ‘I’d like to know where I’m from. All I know is I’m an Indian from somewhere.’” This book was published in 1989.
Michael’s adopted brother Larry confessed to murdering their parents alone and did not indict his adoptive brother Michael.
This is the news I found…
Cape St. Claire killer Larry Swartz dies at age 37
By ERIC HARTLEY, Staff Writer (2005)
Annapolis, Maryland - A man whose brutal slaying of his adoptive parents nearly 21 years ago became one of the county's most infamous murders, inspiring a book and a made-for-TV movie, died Wednesday night of an apparent heart attack, his former attorney said.
Larry Swartz, released in 1993 after serving nine years in prison, had moved to Florida, was married and had an 8-year-old child, said his longtime lawyer, Ronald A. Baradel. He was 37.
"It was like losing a son," Baradel said. "He and I had developed pretty much of a fondness. We'd been out of contact for a couple of years, but re-established contact a couple of weeks ago."
To protect the family's privacy, Baradel declined to say where in Florida Mr. Swartz was living.
On the night of Jan. 16, 1984, 17-year-old Larry Schwarz fatally stabbed his father Robert, a computer technician, in a downstairs clubroom. Kay Swartz, a teacher at Broadneck High School, was stabbed and bludgeoned with a splitting maul after being chased through the community. Her nude body was found next to the family's swimming pool.
County police arrested Larry, the oldest of the Swartzes' three adopted children, a week later after determining that his footprints were in the snow near his mother's body and a bloody handprint was his.
The police investigation found that Mr. Swartz suffered from a personality disorder and had suppressed his anger against his parents for years.
Robert and Kay Swartz were devout Catholics, and their household was described as one of strict discipline. Kay Swartz was unable to have children of her own, and her husband, an anti-abortion activist who picketed Planned Parenthood offices, was eager to adopt unwanted children.
Larry's sister Anne was at home during the murders, but his brother Michael had drug and behavior problems that had landed him Crownsville Hospital Center.
In 1990, Michael Swartz helped to murder a man for a jar of quarters. He was convicted of first-degree murder and sentenced to life in prison. (note: this is the adoptee who is Native American or perhaps not)
Larry Swartz finally snapped one night after drinking in his bedroom. He first stabbed his mother, then attacked his father, who tried to stop him. After pleading guilty to second-degree murder, he was sentenced to 12 years in prison. He was released Jan. 23, 1993.
The case inspired a book, "Sudden Fury: A True Story of Adoption and Murder" by reporter Leslie Walker. It became a New York Times best-seller. A 1993 television movie based on the murders, "A Family Torn Apart," starred Neil Patrick Harris of "Doogie Howser, M.D." as Larry Swartz.
Mr. Swartz died without any warning, Baradel said. An autopsy was planned and funeral arrangements weren't available. Baradel said he was always confident that Mr. Swartz could have a normal life if given the chance. He never thought the murders reflected Mr. Swartz's true character.
"It's not the kind of person he was," Baradel said.
|photos from book|
...Now she wants it back.
But as she heads into college, there’s a problem: She can’t get the government to acknowledge both parts of her identity.
Now 18, Carlisle was placed into the foster care system as an infant and adopted when she was a child, but one box checked on her foster care and adoptive records identify her as African-American. There’s no mention of her Native roots, meaning the state doesn’t legally recognize her status.
She’s spent the last two years ping-ponging between county and state officials to add her Native American heritage to her records, to no avail.
Her adoption records not only listed her race as African-American, they also stated specifically that she was not Native American. Sarah Carlson, her adoptive mother, was stunned. She had no idea they were incorrect.
Carlson was sent to Ramsey County, where the girl was first placed into foster care, to figure out what had happened. She provided the county documentation from child services at the time of adoption, including a family tree showing Carlisle’s biological mother and grandparents, all Native American and enrolled members of the Lower Sioux Community.
(This story originally appeared at: https://www.mprnews.org/story/2019/08/07/her-native-american-identity-was-omitted-from-her-adoption-records-now-she-wants-it-back)
Thursday, August 1, 2019
University of Minnesota Law School
|Shannon Smith ’99, executive director of the ICWA Law Center|
Please briefly describe the work of the ICWA Clinic.
The ICWA Clinic provides direct legal representation to American Indian families impacted by cases implicating the Indian Child Welfare Act. The mission of the ICWA Law Center is to strengthen, preserve, and reunite Indian families consistent with the mandates and spirit of the ICWA.
What legal experience do student participants get?
As certified student attorneys, students formulate arguments and present in court. Students work closely with the Law Center staff to create attorney-client relationships. Students have the opportunity to analyze complex legal situations in the context of pending litigation. They draft court documents including motions, petitions, responses, and briefs.
How do students who plan to practice in legal areas outside the ICWA benefit from participation?
The ICWA Clinic provides an outstanding opportunity to spend time in the courtroom. I graduated from the University of Minnesota Law School in 1999. As a 2L, I was approached to sign-up for the ICWA Clinic because the clinic I originally registered for was full. The decision to register for the ICWA Clinic opened up so many opportunities for me. Since starting with the ICWA Clinic in 1997, I have had the privilege to represent thousands of families. I love my work and am challenged every day. I have been the executive director at the ICWA Law Center for 16 years and I continue to love what I do.
What makes you passionate about this particular area of practice?
The ICWA Law Center is an amazing place. Advocating on behalf of Indian families, we collaborate with tribal representatives and community providers to identify the family’s strengths and needs. Throughout representation, we work to ensure families are protected and needs are appropriately assessed and best met. Through advocacy, we are committed to ensuring parents have a voice in the future of their children.
What would you say to a student considering this clinic as an experiential learning opportunity?
The ICWA Clinic provides an amazing opportunity to provide advocacy in the courtroom with the guidance of experienced attorneys passionate about their work.
For more information about the ICWA Clinic, visit its webpage.
Tuesday, July 30, 2019
Indian Country Today: 'Stringing Rosaries' focuses on Indian boarding schools
Thursday, July 25, 2019
By Mary Annette Pember
Stringing Rosaries is a labor of love. But like most books associated with the Native experience in the U.S. Denise Lajimodiere’s history of Indian boarding school survivors is studded with long-hidden painful thorns. Although the survivors interviewed for the book ultimately display a fierce spirit of resilience and even humor, Stringing Rosaries: The History, the Unforgivable, and the Healing of Northern Plains American Indian Boarding School Survivors, is a difficult read especially for former boarding school students and their families. According to Lajimodiere she offers a “trigger warning” during her public presentations about her work in researching the book. “I had to fight back tears when my editor handed me the finished book. I promised survivors I would tell the world what happened to them at boarding schools,” she said during an interview with Indian Country Today.
Lajimodiere has kept her promise with this sacred oath of a book. keep reading
Thursday, July 11, 2019
Darcy Olsen is the founder and president of Generation Justice, a new organization providing reform blueprints and public interest litigation services to extend the full umbrella of constitutional rights to children.
Speakers Taskforce on Adoption 051419
Unity School District Performing Arts Center
1908 150th St.
Balsam Lake, WI 54810
Start time: 12:00 noon
Please feel free to attend either session. If you would like time to speak please contact: Meagan Matthews at: 608-266-8551 or Meagan.Matthews@legis.wisconsin.gov
|by Kate Fort|
Tuesday, July 2, 2019
Each time Elisia Manuel sees her daughter Precious rehearsing traditional basket dancing and humming tribal songs around their home in Casa Grande, Arizona, she’s overwhelmed with emotion. “It’s beautiful to witness,” the mother of three says. “She’s part of the community.”This wasn’t always guaranteed. Elisia and her husband Tecumseh, who is a member of the Gila River Indian Community, became foster parents in 2012 after learning about the great need for Native American foster families in Arizona. They couldn’t have biological children of their own and felt a deep calling to help other families, Elisia says.Within two years, the couple had taken in two foster children and adopted three more. Their two adopted sons are biological brothers, and each came to the Manuels when they were just days old.Their daughter, Precious, also needed to leave her home as a baby but was going to be placed with a non-Native family at first. “She wouldn’t have received any education about her culture,” Elisia says. She knows what that would be like. Elisia’s family is Hispanic and has Apache roots, but, her grandmother was adopted and raised away from her biological family, so Elisia did not grow up learning about Apache culture and is not an enrolled tribal member.
Thursday, June 20, 2019
Canada and South Africa both used similar commissions to grapple with their histories of racism and genocide. The U.S. could benefit from following suit.
In the context of the commission in Maine, Anne said she thinks the word “reconciliation” can be problematic in how people understand it and what their perspective is. During the commission’s work, White people wanted to get right to the healing, but the tribes needed to tell their truth, she said.
Ibahawoh said he thinks the U.S. should seriously consider a truth and reconciliation commission as a model to try to heal from injustices like slavery and persistent racism.
GOOD READ: Is It Time for Truth and Reconciliation in the U.S.? by Yasmeen Wafai — YES! Magazine
YES, it is time for a Truth and Reconciliation Commission in the USA... We are still dealing with bad history...Trace
“I think it means a lot to our foster kids that we’re Cherokee,” said Carney Duncan, a gentle, soft-spoken man whose hair falls below his shoulders. “My mom and dad always helped people and took them in. I have an ‘Uncle Joe’ who is no kin but we took him in. And a ‘brother’ who lived with us who is no blood kin. We help our own. It’s a Cherokee value.”
Given the daily racism that Native people endure, Schon said, he thought it was important for Native children to grow up in Native families, to ground themselves.
Tuesday, June 18, 2019
‘We’re going to keep it going’Matt Ohman, executive director of Siouxland Human Investment Partnership, a nonprofit in Sioux City, Iowa, that LaMere had worked with for nearly a decade, said LaMere was pivotal in bringing together leaders from many nonprofit and government agencies to help improve the lives of Native people in Sioux City.
Among those he built relationships with were Iowa Department of Human Services leaders, whom LaMere had heavily criticized following the deaths of several Native children in non-Native foster homes over 16 years ago.
“There was a lot of anger,” Ohman said about the deaths of the Native children. “It’s a testament to Frank because he used that to really develop a relationship with the Department of Human Services here, and now they are some of the biggest allies to the Native people.”
LaMere’s latest effort involved seeking Indian Health Service funds to build a detox center or halfway house for Native men in Sioux City. He and Ohman had traveled several times to Washington, D.C., to try to convince Congressional leaders, including Rep. Steve King of Iowa, to support efforts to fund the project.
Ohman said language has been included in the Interior appropriations bill now being considered by Congress to provide funding for treatment programs for Native people in Sioux City.
Last Tuesday, Ohman and other representatives from his organization visited with LaMere in his hospital room in Omaha.“His body had been through so much, but he was in good spirits,” he said.
“His biggest concern was, ‘I’ve got so many things going on right now, there’s so much work to do and here I am.’”
“I just assured him, ‘Hey, we’re not going to let the momentum die on any of these things while you’re recuperating. We’re going to keep it going and make sure all of this stuff keeps moving forward.’”
Republished with permission from Indianz.com.
click to listen
Listening to The Other Side of Adoption with Trace A DeMeyer by Fire Talk Production https://t.co/6SGuMcotmn— TraceLHentz (@StonePony33) January 17, 2019
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