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Friday, October 16, 2020

Larimer County (Colorado) violated federal Indian child adoption law, court finds


Excerpt:

With the passage of ICWA, Congress found that terminations of parental rights had the effect of separating Indian children from their tribal communities. Around the time of the law’s enactment, up to 35% of Indian children were living in foster care or were adopted or institutionalized. A lack of culturally-competent standards for assessing Indian families, poverty in Indian country and economic incentives for adoption all led to the high rates of removal. 

Despite the fact that states routinely violated the rights of the Indian parents and children, the Bureau of Indian Affairs found as recently as 2016 that states have implemented ICWA inconsistently, with the upshot that “an Indian child and her parents in one State can receive different rights and protections under Federal law than an Indian child and her parents in another State.”

The National Indian Child Welfare Association reports that even with ICWA, native children still experience removal from their homes at two to three times the rate of white children.

The bureau did not immediately answer an inquiry about the number of custody hearings pursuant to ICWA that occur in Colorado annually. Kathryn E. Fort, director of the Indian Law Clinic at Michigan State University's College of Law, said there were at least 16 appeals of ICWA-related custody proceedings in Colorado between 2017 and 2019. She added that the difficult nature of aggregating cases meant that not all proceedings are included in her tally.

The appellate panel returned the adoption case to the Larimer County juvenile court with instructions to the human services department to notify all relevant parties.

 

SOURCE

Thursday, October 15, 2020

American Indian Children Still Removed From Homes at High Rates


 repost from 11/9/2015

By LEX TALAMO
 

Almost 40 years after the Indian Child Welfare Act (ICWA) passed, American Indian children are still being removed from their homes in highly disproportionate numbers– at a rate almost three times higher than any other ethnicity, excepting African American children.

Minnesota leads the list of states with the worst rates of disproportionate removal– where American Indian children are overly represented in the foster care system– according to a June 2015 report from the National Council of Juvenile and Family Court Judges.  Other states with high numbers of disproportionate removal include Nebraska, Iowa, Idaho, Wisconsin, Washington, South Dakota and Oregon.

Even in states without dramatic removal rates– like Arizona and New Mexico– many American Indian children find themselves removed from their families and placed in group homes, treatment centers or foster care.

In McKinley County, New Mexico,  American Indian children make up 73 percent of all children in foster care, according to a 2015  third quarter report from the New Mexico Children, Youth and Families Department (CYFD).  And in Arizona, over 1,300 American Indian children were in the foster care system as of March 31, 2015, according to a Department of Child Safety Child Welfare Report.

The Indian Child Welfare Act of 1978 applies to any child of American Indian descent who is an enrolled member or eligible for enrollment in any federally recognized tribe. When an American Indian child enters state custody, the state must contact the child’s tribe, and the tribe has the right to transfer the case to tribal court or to participate in court proceedings.

In order to help American Indian children stay connected to their tribal cultures and identities, ICWA also established a placement preference that starts with the child’s extended family and clan relatives and then progresses to enrolled members of the child’s tribe and enrolled members from any tribe– with placement of the child in a non-Indian family as a last resort.

“Any child who might be Native American, they have a [cultural] identity,” said Regina Yazzie, Program Director of the Navajo Nation Division of Social Services.  “It’s a benefit.”

Yazzie added that across the country, state agencies struggle to find American Indian foster families for children.  Finding placement families on reservation land can prove equally challenging.

Data from the Children, Youth and Families Department of New Mexico shows there are currently 43 American Indian foster care providers who have 79 placements available– nowhere near enough for the 262 American Indian children in New Mexico’s foster care system.  Melissa Otero from AdoptUsKids.org also said through an email correspondence that less than 1 percent of all AdoptUsKids placement families identify as American Indian.

When speaking with the Navajo Post, several tribal members mentioned hardships on reservations that negatively impacted families’ ability to foster– including poverty, poor housing, poor mental health care, suicide, and addiction.

“Part of what’s going on [is] drug and alcohol numbers are sky high,” said one tribal member, who wished to remain anonymous in order to be able to speak freely. “There are not a lot of healthy families. There are tons of families that care, but it takes structure, it takes money [to foster], and so many families are overwhelmed with the day to day living, how could they bring another child into their home?”

For the San Carlos Apache Tribe, methamphetamine poses a particular devastating problem.   Social services Director Terry Ross said that the reservation currently has an “epidemic of mothers with meth-exposed babies.”

“We try to work with the family, but when mothers are addicted to meth… it’s hard,” Ross said. “We can’t make people do anything. They have to want to change for their child.”

Many tribes offer social services like counseling, parenting classes, detox centers and emergency supplies to American Indian families in need. But representatives from several tribes mentioned that funding is limited and resources are stretched thin, so that American Indian children continue to find themselves in foster care– where many undergo significant trauma and loss of identity when growing up separated from their tribes, communities, and cultures.



A Sense of Belonging

Sandra White Hawk, an enrolled member of the Sicangu Lakota of the Rosebud Sioux Tribe,  was adopted into a white missionary family when she was 18 months old in the days before ICWA. The only Indian girl in her community, she grew up with a sense of being “different.”

“My adoptive mother constantly reminded me that no matter what I did, I came from a pagan race whose only hope for redemption was to assimilate to white culture,” wrote White Hawk, now executive director of the First Nations Repatriation Institute, on her website.

White Hawk added that people in her community were ignorant of her culture when she was growing up; they would ask her to do rain dances or give war whoops.  Susan Devan Harness, a member of the Confederated Salish and Kootenai Tribes, was also adopted into a non-Indian family at 18 months. Harness said she was called “Squaw Girl” growing up and that she had trouble finding dates in high school because her male classmates’ mothers believed stereotypes that American Indian women were promiscuous– and that dating one would get their sons in trouble.

“I have had privileges,” said Harness of her adoption. “Living in a nice neighborhood, going to college, I have a Master’s Degree…a place at the table. But I have paid a huge price for those privileges."

As part of that price, Harness said she was always fighting for a place of belonging, and that many adoptees exist in an “in between place” between their tribal communities and their adoptive families. White Hawk’s website states that many adult adoptees also show traits of survivors of trauma: anxiety, impulsivity, nightmares, guilt, and unresolved guilt– and that much healing of these issues takes place for adoptees when they reconnect with their tribal identities or “come home.”

“In the beginning I didn’t see the importance of why anyone would want to know my story as an adoptee because I didn’t understand the prevalence,” said White Hawk. “I get it now.”

White Hawk added that reconnecting with her biological family and tribe later in life allowed a “whole new part” of herself to awaken.  She sees similar transformations in the adoptees she works with – as does Karen Vigneault, a librarian who uses her research skills to search genealogy records and connect adoptees with their families.

Vigneault said that adoptees face many obstacles back-peddling through their pasts: opening sealed court documents, misspellings in their ancestors’ names or lack of names which makes tracing families difficult, and apprehension at returning to their communities and families decades later. Despite the challenges, Vigneault provides her help to adoptees free from charge.

“If Creator has people asking me for help, I can’t charge them for that,” Vigneault said. “To help them come home… it should be a free ride.”



A 2009 report published by the Annie E Casey Foundation found that resilience– the ability to bounce back after a traumatic or difficult experience– increases dramatically for American Indian individuals who have seven protective factors in their lives, including: 

a sense of belonging to a culture, spirituality, connections to the tribal language and extended family, a sense of humor, a mindset of forward thinking or “moving forward to the seventh generation,” and what authors Charlotte Goodluck and Angela Willeto describe as “responses from the culture”– which could include beadwork, drumming, sweat lodge, talking circles, smudging, pow wows and other ceremonies.

The association between resilience and strong rootedness in tribal culture have significant implications for American Indian children within the foster care and adoption systems today.

Tania Valdez, associate director of the voluntary treatment foster care program La Familia-Namaste, Inc in New Mexico, described the change she saw occur in a young woman in care when an ICWA worker sent her music and books from her Oklahoma tribe.

“I think it plays a tremendous role in her cultural identity. It’s part of who she is,” Valdez said. “She’s removed from her community, but it gave her a piece of her culture, and she embraced that.”

Nikki Kull, executive vice president of The Ranches in New Mexico, said that children in care struggle to transition from one culture to another, regardless of their race.

“We had some siblings from the Yuni tribe who were very connected to their culture… and it was hard for them to be separated from their culture. It’s heart-breaking to see,” Kull said. “I desperately understand the need for kids to stay within their culture, but the fact remains there aren’t enough homes.”

The Indian Child Welfare Act Today
Several judges who spoke with the Navajo Post said that ICWA was meant to be a gold standard for family law cases– that active efforts to work with families before removing children from their homes would be in the best interest of all children regardless of their race.

But lawsuits in several states– Minnesota, Arizona, Oklahoma and Virginia– challenge the constitutionality of ICWA. Common arguments include that the Act’s language discriminates against American Indian children on race alone and that the Act violates due process and privacy rights guaranteed by the Tenth and Fourteenth Amendments.

Judge Tim Connors, who teaches at the University of Michigan Law School and helps train new judges in handling ICWA cases, said that family law is mainly an issue for state courts, so that applying  ICWA– a federal law– to American Indian family cases is a “foreign concept” for many judges.  But he added that American Indian children are particularly harmed when removed from their families.

“Data shows the trauma when we separate children from their communities and their culture and their lineages,” Connors said. “And it is particularly harmful for Native American children.”

Judge William Thorne, vice-president of the National Indian Justice Center and a former member of the Board of Trustees for the National Council of Juvenile and Family Court Judges, said that while some judges and lawyers see ICWA as a violation of their code of ethics regarding fairness, ICWA was created with American Indian children’s best interest in mind.

“In tribal communities, if you cut a child off from their family, grandparents, aunts and uncles, cousins, that really is almost active abuse against that child, because in Indian communities things happen based on relationships,” Thorne said in a video produced by the Mississippi Administrative Office of Courts.

Judge Leonard Edwards, a retired judge who served for 26 years as a Superior Court Judge and six years as Judge-in-Residence at the Center for Families, Children & the Courts, stated that the adversarial processes prevalent in courts– where two or more sides argue their cases and then a “winner” is declared– go against traditional American Indian practices of resolving conflict.  Edwards said that the intention behind ICWA was to help make sure that all of an American Indian child’s resources were being considered.

“Social workers can be creative,” Edwards said. “It’s not mum and dad, it’s the extended family and community. It’s different [in tribal communities] and that can be difficult for our judges to understand.”

While ICWA has been acknowledged by many judges as a difficult law to understand and implement, tribes across the country insist keeping American Indian children connected to their tribes is of utmost importance.

“[If not] They lose the language, the culture, the integrity of what it is to be Native American and the values system,” said Doris Bailon, director of Social Services of the Santo Domingo Pueblo.

Sandra White Hawk and Susan Devan Harness had a suggestion to reduce the number of American Indian children entering the foster care system: providing “front end services.”

“Instead of the money going to clothe and feed kids in foster care, have that money going to strengthen Native families and communities,” Harness said.

SOURCE (broken)


Adoption and Addiction: Be someone you cannot be? VIDEO


 http://www.lifeworkscommunity.com/news/lecture/adoption-and-addiction

(repost from 1/15/2012) I do agree: an impossible job description: be someone you cannot be... adoption causes grief...hunger for attachment...trauma played out...catastrophic thinking...enormous wound at beginning of life...PTSD... Absolutely... Yes, all true... Trace

Sunday, October 11, 2020

Bill Addresses Cultural Genocide Caused by Indian Boarding Schools

 


For about 100 years, the U.S. government supported a system of boarding schools where more than 100,000 American Indian and Alaska Native children were stripped of their culture, their languages, and their religions and forced to assimilate to white customs.

That policy, which continued until the 1960s, has continued affects on native communities today, says a bill filed this week by Sen. Elizabeth Warren, D-Mass., and Rep. Deb Haaland, D-N.M. 

The United States has never fully accounted for the harms caused by the schools, the lawmakers said. Their bill, which has attracted a bipartisan list of cosponsors, would form a "Truth and Healing Commission on Indian Boarding School Policy" to compile records and oral accounts of what happened in at 367 Indian boarding schools across 30 states. Those schools educated children as young as five years old and sometimes forced them into labor in white communities far from their homes, advocacy groups say, but many records of their practices have been lost or destroyed.

GOOD NEWS: Bill Addresses Cultural Genocide Caused by Indian Boarding Schools - Politics K-12 - Education Week

Alaskans should be mad

 Sullivan should stand up for principle, stand down on Barrett nomination

 

 caption: Senator Dan Sullivan met with U.S. Supreme Court nominee Judge Amy Coney Barrett on Sept. 30, 2020. (Photo provided by Sen. Sullivan office)

Where does Judge Barrett stand on Native American issues? 

While her record is thin, Alaska Natives should be concerned. Barrett has repeatedly stated that she shares the late Justice Scalia’s judicial philosophy, and he voted against tribal interests in over 86% of the cases he heard, including all of the cases he considered when she clerked for him in 1999.

Justice Scalia was also skeptical of the Indian Child Welfare Act (ICWA), a 1978 law enacted to prevent state agencies from forcibly removing Indian children from their families and placing them in Native American boarding schools or in non-Indian foster and adoptive homes. In the earliest Supreme Court case to interpret ICWA, Justice Scalia voted to uphold tribal jurisdiction, but in later years said that it was a vote he regretted.

READ: Sullivan should stand up for principle, stand down on Barrett nomination - Anchorage Daily News

Saturday, October 3, 2020

Dear Dad, You are Still Racist

 

by Author Mae Claire, born in Haiti raised in the USA.

A letter to my deceased father who illegally trafficked me out of an orphanage in Haiti. 
My works: https://www.amazon.com/-/e/B00IZG9Q56
Insta: @liftingtaboos
Blog: https://solifegoeson.com/

Excerpt:

Adoption is dangerous. Oftentimes we do it and we don’t even really know or understand why we are doing it. We do it because in the moment, it ​feels​ like the right thing. We do it because we think it is going to fix something in us. Maybe it does fix something in us…but it leaves the adoptee with scars, bruises and longing for what could have been.

Dear dad, now you are dead and can probably see and understand the pain you caused. If there is any way you can infiltrate the lives of others who have adopted or are hoping to adopt and warn them of the dangers; we adoptees will forever be grateful.

May you not rest in peace until you have saved other adoptees from the same pain.

FANTASTIC WRITING: Adopted from Haiti, Mae | InterCountry Adoptee Voices (ICAV)

 

MORE:

Friday, October 2, 2020

Canada's residential school abuse testimony

 

Truth and Reconciliation REPORT CARD #TRC

 UPDATE

Tansi Nîtôtemtik, 

Today’s post continues our assessment of TRC Call to Action #4, specifically in relation to the following requirements of the national standard for Indigenous child welfare: 

    ii. Require all child-welfare agencies and courts to take the residential school legacy into account in their decision making. 

    iii. Establish, as an important priority, a requirement that placements of Aboriginal children into temporary and permanent care be culturally appropriate. 


READ

 

Indian Child Welfare Act:[6] The Gold Standard

The United States enacted the Indian Child Welfare Act (CWFA) in 1978, in response to overrepresentation of Indigenous children in the child welfare system. The CFWA is exemplary as it empowers Indigenous communities with inherent jurisdiction to resolve matters involving children in need of care.[7] 

When determining the best course of action for an Indigenous child, the ICWA requires US courts to consider the following:

  1. A genuine desire from the biological parents to place an Indigenous child in care.[8]
  2. Active efforts to keep the family together (e.g. rehabilitative programs) to be unsuccessful before any placement is ordered. [9]
  3. A higher burden of proof to require placement/adoption.[10]
  4. A legislated order for placement to keep the child close to their family and community.[11]

Thursday, October 1, 2020

Elders Can Experience Domestic Violence #ViolenceAwarenessMonth

 


StrongHearts Native Helpline: 
October is Domestic Violence Awareness Month


Native American Elders

A Native American is usually considered an elder when they are above the age of 60 to 65, although it varies from tribe to tribe.

In our Native communities, we are taught to respect our elders. We honor them at ceremony, community gatherings, and pow wows. Their presence is considered to be an honor. We depend on them for wisdom and guidance gleaned from their years of experience. They are invaluable to us. Yet, they can still be victims of domestic violence.

Abuse can happen to anyone. It is not limited to a specific age, class, religion, gender or sexual orientation. Abuse can happen in relationships where couples are married, living together, dating or have children together. Violent behavior can appear at any time in a relationship, though possessive, controlling and other alarming behavior often reveals itself as the relationship becomes more serious.

Domestic violence happens when an intimate partner uses a repetitive pattern of abuse to maintain power and control over their partner. The abuse can physically harm, intimidate, prevent a person from acting freely, or force them to behave in ways they do not want.

Types of Abuse

What can domestic violence look like in elder relationships? Domestic violence can look similar in elder relationships as it does in their younger counterparts, but some elders may be more vulnerable to the impacts of abuse and less able to get support. 

      Physical abuse includes inflicting physical pain or injury upon the victim like pushing, holding or pinching. It can also include prohibiting one to get medical help, withholding medicine, or not allowing one time to heal after illness or surgery. 

      Emotional abuse includes verbal assaults, threats of abuse, and intimidation. It also includes isolation, where the abusive partner will not let the victim visit with their relatives. Isolation can be particularly harmful to elders as they may already have limited mobility or relationships.   

      Gaslighting is also a form of emotional abuse. This can occur when the abusive partner blames the victim for their behavior in such a way that the victim begins to question their own version of events or reality. In this situation, it can be very difficult for the victim to recognize that abuse is happening. 

      Spiritual and cultural abuse happens when the abusive partners uses hurtful stereotypes to criticize the victim, uses tribal membership against them, won’t allow them to participate in traditions, or restricts them from honoring their beliefs.

      Sexual abuse includes grabbing and hurting the sexual parts of the victim’s body, pressuring the victim for sex and becoming angry or violent when refused sex.

      Financial abuse happens when an abusive partner keeps money, accounts or financial information hidden from the victim. The abusive partner may also give an allowance to the victim or keep the victim’s social security or per capita checks. They may also use gaslighting as a tactic of control here. They may say things like, “I’ve always controlled the money.” or “You aren’t good with money.”; or “You have everything you need, don’t you?”

      Digital abuse happens when the abusive partner takes away phones, iPads, or computers in a bid to control who the victim can contact. 

A Stay Together Era

Elders can be more traditional. They came of age when families stayed together even during abuse. Some elders have endured a lifetime of domestic violence. To understand why elder-survivors of domestic violence stay, consider the following.

      Love: They have a long history of loving their partner and believe the abuse will someday end.

      Family: They want to maintain harmony within the family.

      Normalization: Elders may feel they have lived through the violence their whole life and there is no need or way to change it now. 

      Community: They fear having to leave the community in order to escape the abuse or are embarrassed about what other members of the community would think about the abuse.

      Manipulation and Low Self-Esteem: They blame themselves for the abuse, or feel hopeless. 

      No Money/Resources: They don’t have the resources to leave their situation, or feel a responsibility to financially support their abusive partner.

      Denial/Shame: Denial or shame happens when a survivor is embarrassed and wants to protect themselves, their children and/or families from being associated with the stigma of abuse.

Help is Available

At StrongHearts Native Helpline, we know that Native American elders are humble and it can be difficult for them to ask for help. Native Americans and Alaska Natives experience domestic violence at higher rates than any other ethnic group and that elders still suffer intimate partner violence.

 Domestic violence and dating violence are not Native American traditions, and neither is ever okay. 

StrongHearts Native Helpline is a free, culturally-appropriate, and anonymous helpline for Native Americans and Alaska Natives impacted by domestic violence and dating violence. We acknowledge and support all victims regardless of age, gender, sexual orientation or relationship status. If you or someone you love is experiencing domestic violence, help is available.

Contact StrongHearts at 1-844-7NATIVE or click on the Chat Now icon to connect one-on-one with and advocate daily from 7 a.m. to 10 p.m. CT. As a collaborative effort of the National Domestic Violence Hotline (The Hotline) and the National Indigenous Women’s Resource Center, after-hour callers can connect with The Hotline by choosing option one.

Wednesday, September 30, 2020

BIA to review Sisseton Wahpeton Child Protection Program

J.T. Fey  | Watertown Public Opinion

Lorraine Rousseau still has concerns.

Myrna Thompson, Sisseton Wahpeton Oyate secretary, said in a news release issued by the tribe Friday that protection of tribal children is a duty that’s taken very seriously.

“We are consistent in our efforts to support the Child Protection Program in their mission to protect children, and to reunify and strengthen families. I can assure you that we have been revising our policies and procedures, and updating Chapter 38 — Juvenile Code, to ensure that it is still relevant and effective to meet our community needs,” she said in the release.

That is on the heels of a late August protest in Sisseton during which Rousseau and others expressed concerns about what they see as inconsistent procedures for cases in which children are removed from parental custody.

Rousseau is one of the leaders of the grassroots citizens group that organized the protest, accused the Child Protection Program of mismanagement and is calling for changes to the staff. She said she directed the program for more than seven years before being fired over a dispute in her job description.

Earlier:Sisseton Wahpeton protestors demand changes to tribe's Child Protection Program

Tribal officials heard the group’s complaints during a council meeting, according to the release, and there have since been more meetings to determine the validity of the concerns, according to the statement.

“I would know the proper protocol. I would know how to correct the problems that are there,” said Rousseau, who added that she recently spoke with Sisseton Wahpeton Oyate Attorney Kimberley Craven. “She asked me what my proposed solutions would be, and I said the program manager needs to be terminated. I asked her (Craven), ‘How are you going to shape up the program when the program manager doesn’t have the requisite experience to run this type of program?’”

In the release, Thompson said tribal executives have requested that the Bureau of Indian Affairs conduct an updated review.

“The program review began on September 23 and is currently in progress,” Thompson said. “All components of the CPP will be reviewed, including case files to ensure all documentation is done according to the Code of Federal Regulations and all policies and procedures are complied with.”

Rousseau said if the Bureau of Indian Affairs reviews only case files it won’t understand the problem.

“That isn’t going to tell them anything about the underlying reasons why the complaints have been filed,” she said.

“We feel the workers are putting our children in jeopardy because they (Child Protection Program staff members) don’t know what they’re doing. They’re not social workers. They don’t have the necessary qualifications nor do they have the necessary experience,” Rousseau said.

Tribal officials said they are in the process of hiring an Indian Child Welfare Act attorney to ensure that all ICWA cases are handled “efficiently and effectively,” according to the release.

Rousseau said she doesn’t get involved in political practices but added, “I’m involved in this because of our children and how our Child Protection is not protecting them. As a matter of fact, they’re putting them in situations where they can be harmed.”

Rousseau said her organization will meet later this week and will decide how to respond to the statement from the Sisseton Wahpeton Oyate executive offices.


Cree adoptee Buffy Sainte-Marie: What We Have to Thank Her For

 

Another significant interest—her roots—was less accessible. She knew she was Cree and that her adoptive mother was part Mi’kmaq, but she was also aware that Winifred had never had the chance to learn about that side of her ancestry. In their city, the most prominent Native face was the scowling Wakefield Warrior, a local high-school mascot. Sainte-Marie knew there was more to her culture than the racist caricature glaring at her during sports games. If no one in Wakefield could teach her about it, she’d find someone who could. (Celebrities, including Buffy Sainte-Marie, reveal the great Canadians who inspired them.)

GOOD READ: Buffy Sainte-Marie: What We Have to Thank Her For

Wednesday, September 23, 2020

Tens of thousands of adoptees live in fear of deportation

LINK https://www.nbcwashington.com/local/adoptee-says-learning-she-isnt-us-citizen-was-like-trauma-car-crash_washington-dc/2094/

 

The News4 I-Team found tens of thousands of people who were brought to the United States when they were adopted later learned they aren’t U.S. citizens.

Imagine growing up in the United States, with American parents, only to find out decades later that you're not an American citizen. The News4 I-Team found it's happened to tens of thousands of people.

"It's frustrating and it's devastating," said Joy Kim-Alessi who, at age 25, found out she wasn't an American citizen when she applied for a passport.

Her American parents, who brought her to the U.S. as a 7-month-old baby, failed to fill out the right form, even though her adoption was legal.

"It's hard to wrap your head around that," she said. "To live your entire life believing just concrete truths about who you are ... all of that means I don't have an identity."

Kim-Alessi is in the U.S. legally, with a green card, but she's been fighting for 27 years for her citizenship. Now she's also fighting on behalf of others, like a Virginia man who asked the I-Team only to identify him as "Tom."

WATCH AND READ: Tens of Thousands of Adoptees Learn They Aren’t US Citizens, Even After Decades Living Here – NBC4 Washington

 

 

Tuesday, September 22, 2020

Indigenous Peoples’ Day | History vs. Christopher Columbus

Indigenous Peoples’ Day has been touted as a replacement for Columbus Day for decades, but the movement never got much traction on a nationwide scale. Now, however, with increased awareness of colonizers’ atrocities against Native American and indigenous people of what eventually became the United States, Indigenous Peoples’ Day has seen a groundbreaking amount of support. Here’s what you need to know about Indigenous Peoples’ Day and why it’s so important—and why many feel that the man credited with discovering America may well deserve to be stripped of his celebratory day.



Columbus’ true history, added to the fact that Italian Americans are no longer marginalized—but native and indigenous peoples are—it’s no wonder why many are seeking to replace Columbus Day with Indigenous Peoples’ Day.



via

Monday, September 21, 2020

1,6000 Orphanages Insitutions = Big Money

Millions of American children were placed in orphanages. Some didn’t make it out alive.
It’s likely that more than 5 million Americans passed through orphanages in the 20th century alone. At its peak in the 1930s, the American orphanage system included more than 1,600 institutions, partly supported with public funding but usually run by religious orders, including the Catholic Church.
Outside the United States, the orphanage system and the wreckage it produced has undergone substantial official scrutiny over the last two decades. In Canada, the UK, Germany, Ireland, and Australia, multiple formal government inquiries have subpoenaed records, taken witness testimony, and found, time and again, that children consigned to orphanages — in many cases, Catholic orphanages — were victims of severe abuse.

BIG READ: Nuns Killed Children, Say Former Residents Of St. Joseph’s Catholic Orphanage
**

Thursday, September 17, 2020

A Plan To Train Child Welfare Workers on American Indian Rights

 

Farrah Mina interviews the women developing Minnesota's new effort to train all child welfare workers on American Indian rights in the system.

Less than 2% of Minnesota’s population is Native American, according to Census data. But the most recent federal child welfare data shows more than one-third of children in the state’s foster care system were identified as being at least part American Indian in 2019. The state dwarfs all others in terms of disproportionality when it comes to involving Native families in child welfare cases. 

GREAT NEWS: A Plan To Train Child Welfare Workers on American Indian Rights

Wednesday, September 16, 2020

Washington Supreme Court says Indian Child Welfare Act should be more broadly applied

source

A Washington Supreme Court decision saying the Indian Child Welfare Act should be more broadly applied is being called a big win for Native American rights.

Congress passed the Act in 1978. Washington state has its own version as well, called the Washington Indian Child Welfare Act. What the welfare acts do is require that tribes be notified and allowed to intercede in child custody or loss of parental rights cases if the family has any tribal relationships.

The unanimous opinion was written by Washington’s first Native American justice Raquel Montoya-Lewis, who cited the long history of Native American children being taken from their communities.

The case before the court involved the removal of two toddlers from their Kent home in June 2018. Police cited "neglect and unsanitary conditions" as the reason for placing them in protective custody. During the hearing to see if they would be returned to their parents pending review of the case, both parents mentioned they had tribal heritage. The mother indicated she had a grandmother who was a Tlingit-Haida and the father said he had connections to the Umatilla band in Oregon. 

But the judge determined there was not enough evidence presented of those connections and decided the Indian Child Welfare Act did not apply. King County Public Defender Tara Urs says not applying the act at that point was harmful, as the children ended up being placed in foster care.

“It actually made a difference in the lives of these children, the failure to apply the law,” Urs said.

Eventually, the 2-year-old and 21-month-old did go live with a Tlingit-Haida relative in Alaska. 

In overturning the lower court, the state Supreme Court said the Child Welfare Act should have been applied early on in the case, saying the bar for applying it needs to be very low when determining a family’s relationship to a tribe. Justice Raquel  Montoya-Lewis began the opinion by harking back to the past. She wrote:

"In Native American communities across the country, many families tell stories of family members they have lost to the systems of child welfare, adoption, boarding schools, and other institutions that separated Native children from their families and tribes. This history is a living part of tribal communities, with scars that stretch from the earliest days of this country to its most recent ones."

This history is a living part of tribal communities, with scars that stretch from the earliest days of this country to its most recent ones.

In her conclusion, Montoya-Lewis wrote:

“Decisions to remove children from the care of their parents are some of the most consequential decisions judicial officers make. When those decisions impact a Native American tribe, those decisions reach beyond the individual family, affecting the continuation of a culture. We recognize that our rulings addressing dependency cases have far-reaching effects on children, their parents, the out-of-home placements in which dependent children reside, and the manner in which courts and judicial officers manage these complex cases. But, as the United States Supreme Court stated recently, ‘[T]he magnitude of a legal wrong is no reason to perpetuate it.’”

Decisions to remove children from the care of their parents are some of the most consequential decisions judicial officers make. When those decisions impact a Native American tribe, those decisions reach beyond the individual family, affecting the continuation of a culture.

Tara Urs, who argued that the trial court and Court of Appeals’ decision should be overturned by the Supreme Court, was pleased by the ruling. Not only did she prevail, she said, but the framing of the opinion by Montoya-Lewis made it “one of the most persuasive cases of judicial writing I’ve ever read.”

For too long, Urs said, the spirit of the Indian Child Welfare Act has been ignored by the courts. As recently as 2015, American Indian and Alaskan Native children in Washington were represented in foster care at a rate 3.6 times greater than in the general child population.

Tuesday, September 15, 2020

Transmitting PTSD

Childhood Trauma…

The role of childhood trauma was also examined in this group. The adult children of Holocaust survivors reported high levels of childhood trauma, particularly emotional abuse and neglect.17
Their cortisol levels were lower than in those without a history of emotional abuse.
It was also found that traumatized parents are more likely to express improper (abusive or neglecting) behavior toward their offspring during a critical developmental window, and that such behavior may have long-lived effects on cortisol regulation in the offspring.18
Hence, the experience of childhood trauma could be a key factor in the biological transmission of PTSD vulnerability from parent to child.19

READ: Transmitting PTSD From Generation to Generation – The Art of Healing Trauma

Monday, September 14, 2020

Strangers in Their Own Land


As law and sociology professor Dorothy Roberts puts it, “No sooner had the Human Genome Project determined that human beings are 99.9 percent alike than many scientists shifted their focus from human genetic commonality to the 0.1 percent of human genetic difference. This difference is increasingly seen as encompassing race.”

Source: DNA Tests Make Native Americans Strangers in Their Own Land | The Nation

Friday, September 11, 2020

Taking Children - Public Seminar/ Laura Briggs

Chapter 2 investigates the taking of Native children, beginning in the closing decade of the Indian Wars, designed to quiet further revolt. Child taking continued through the emergence of movements for sovereignty and against tribal termination in the middle of the twentieth century. Again, states responded with an aggressive discourse about welfare and illegitimacy, resulting in removal of one in three Native kids from their homes. In response, from 1969 to 1978, tribal councils, the Association on American Indian Affairs, and Native newspapers, newsletters, and radio shows began a campaign for an Indian Child Welfare Act, calling the taking of children the latest episode in centuries of settler colonialism — and they won.

READ Excerp from Taking Children: A History of American Terror by Laura Briggs, published by the University of California Press. © 2020.

Source: Taking Children - Public Seminar

Thursday, September 10, 2020

“I Need Angels” is a song for hope on September 10th — World Suicide Prevention Day



GUEST POST by Adrian Sutherland (Attawapiskat First Nation)

It was four years ago. I had just gotten back from my month-long annual spring hunt out on the land, during which time I had no contact with the outside world. Upon returning, the first news I heard was that there had been a stream of suicide attempts in my community of Attawapiskat, an isolated Cree village on the coast of the James Bay in Ontario. Everyone was talking about it, and media across the country were covering what was being referred to as a “suicide crisis” in Canada’s north.

I was shocked. Like many others, I just couldn’t understand what had happened. Why were these kids — they were kids, all of them — suddenly trying to take their own lives? It was devastating and it really bothered me. I didn’t know what to do, or how to help.

I recall talking to others, trying to learn about the issue. It was extremely difficult trying to pry information from frontline workers due to the sensitive nature and confidentiality of patients and clients, but one professional did confess there over 30 attempts in the span of one month. Thirty attempts! That’s equal to one attempt per day! That was a truly startling number.

No one has the answers or knows how to deal directly with social issues, especially when it comes to remote places across Turtle Island. Quite often the issues are complex and deep-rooted, stemming from intergenerational trauma that is not easy to heal. A lot of the social challenges quite largely get ignored because people simply don’t know where to start. This is especially true in Canada’s northern Indigenous communities where adequate social and mental health resources are seriously lacking. I also know these same social issues have impacted too many of our relatives in Indigenous communities throughout the U.S.

Even though I didn’t know what to do, I knew I had to do something. Being a musician and songwriter, the only way I could think of to try and help was to use my craft. So I wrote a song called “I Need Angels.” It tackles the topic of depression and suicide, while instilling hope with messaging about not giving up.

We chose “I Need Angels” for Midnight Shine’s debut music video, and a small video crew from Vancouver and Winnipeg travelled to Attawapiskat to shoot it. Being able to make this video in my community meant a lot to me, but I’m not going to lie — it has also taken a toll on my own mental health. I have to contend with my own challenges, because like most families in the north, we’re struggling, too. But I find it’s important and helpful for me to debrief and talk about what I’m feeling, and how all this affects me.

To be honest, I was reluctant to move forward with recording “I Need Angels,” because I felt it was a topic most people were not ready to talk about – especially people who have lost loved ones to suicide. But I’m glad I chose to move ahead with recording it, and including it on our third album, High Road, which was released in 2018.

With the release of the “I Need Angels” in November 2018, and a lot of media interest in the story behind the video, I have had to talk about it many more times than I wanted to. Talking about it and thinking about it so intensely for several months was tough, and often draining. There are times I wondered if I made the right choice to write this song and make this video, taking on such a difficult and sensitive topic.

And then at other times I will receive an email or social media message from someone who has heard the song, or watched the video, and they wanted to write and say thank you. They want to let me know the song brings them hope, or has helped them or their loved ones in some way. At these times, it feels like the right choice, and it makes me proud to know that my music does make a difference.


(Adrian Sutherland is a singer, songwriter, musician, recording artist and the frontman and founder of roots-rockers Midnight Shine, making meaningful music with important messages that resonate across Canada and beyond. “I Need Angels” is approaching nearly 100,000 YouTube views. 


Find out more about Adrian and Midnight Shine at https://midnightshineonline.com/.

Tuesday, September 8, 2020

A Bridge of Repair

As Americans tussle with the idea of financial and institutional reparations, insight can be gained from other movements that have sought to redress historic injustices. One such injustice was the removal of more than 200,000 skeletons, millions of grave goods, and thousands of sacred objects—stolen from Native Americans.

GOOD READ: A bridge of repair for Native and Black America

Thursday, September 3, 2020

Enforcing A Racial Order

 

Enforcing A Racial Order

Nick Estes, a professor of American studies at the University of New Mexico and author of the book “Our History Is The Future,” remembers listening to the police scanner earlier this summer when the gun-toting militia group New Mexico Civil Guard turned up to harass and attack anti-racist protesters in Albuquerque. 
He said cops could be heard on the scanner referring to this group of vigilantes — founded by a neo-Nazi —  as “heavily armed friendlies.”
A short time later, one of those “friendlies” shot and badly injured an anti-racist protester. 
Estes argues it’s important to remember the history of white vigilantism in the U.S. in order to understand how these fascist groups operate in our society today, and how they’ve often proven an eager partner with law enforcement. 

“The Second Amendment was created specifically to arm white settlers against runaway slaves, enslaved African people, as well as to kill native people on the frontier,” Estes said. 

Fast forward to the Reconstruction Era after the Civil War, Estes said, and you see the emergence of the Ku Klux Klan, a white vigilante group that used the Second Amendment to terrorize Black Americans. Decades later, during the Jim Crow era, armed citizens often attacked Black Americans in Sundown Towns — referring to all-white municipalities or neighborhoods across the country — with little to no recourse from law enforcement.

And look at the violence in “border towns” — white majority settlements ringing Native American reservations — where white vigilantes have maimed and murdered Indigenous peoples for generations. Law enforcement has often looked the other way.

“These white vigilantes today don’t misinterpret history,” Estes said. “They’re actually upholding the kind of the original intent of the Second Amendment.”

What’s happening now, he added, is “an intensification of that kind of citizen policing” in response to a growing tide of Black Lives Matter and anti-fascist organizing. 

READ: White Vigilantes Have Always Had A Friend In Police | HuffPost

Our earlier post on the history of the SECOND AMENDMENT :  
Slave patrols, several scholars have traced the genealogy of slave patrols into modern police forces so we still see the controlling of especially young black men by police forces. It’s not just history; it has led up to the exact kind of situation, both militaristic and institutionally violent society that we have now.

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What our Nations are up against!

What our Nations are up against!

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.

Did you know?

Did you know?
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Help in available!

Help in available!
1-844-7NATIVE (click photo)

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Diane Tells His Name

where were you adopted?

where were you adopted?