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EMAIL ME: tracelara@pm.me (outlook email is gone)
THANK YOU CHI MEGWETCH!
This Day in History: April 16, 2013: Supreme Court hears ‘Baby Veronica’ custody case
Charleston-area custody fight centered on Indian Child Welfare Act and Cherokee father’s parental rights
APRIL 16, 2026
WASHINGTON
(WCSC) — On this day in 2013, a Charleston-area custody fight landed
before the United States Supreme Court in Washington, DC, as justices
heard oral arguments in the “Baby Veronica” case.
After
an hour and a half of emotional arguments, the justices took up the
battle over a 3-year-old girl whose South Carolina adoptive parents were
fighting her Cherokee biological father for custody under the Indian
Child Welfare Act.
Supporters on both sides watched as lawyers argued
three key questions: whether her biological father, Dusten Brown,
counted as a “parent” under the ICWA, whether the law only applied when
there was already an Indian family in place and whether parts of the law
were constitutional at all.
Two
months later, the Supreme Court ruled 5-4 that several core ICWA
protections did not apply to a non-custodial Native American father when
the child had never lived with him and sent the case back to South
Carolina. By that fall, after more legal wrangling in South Carolina and
even Oklahoma, Baby Veronica was returned to her adoptive parents on
James Island.
The case became one of the most closely watched custody and tribal rights cases in decades.
PLEASE USE THE SEARCH BAR ON THIS WEBSITE TO READ ABOUT THIS CASE...
This episode questions preconceived notions of Indigenous contributions to Canadian and western European societies. It argues that we require a new perspective on Indigenous people’s participation in and influence on historical events and social setting. The episode concludes with the idea that we all become better informed when we recognize Indigenous participation in the production of science.
This semester, I have tackled relevant, breaking news stories as they have occurred. From theBad Bunny Superbowl Halftime Show to the horrific acts ofImmigration and Customs Enforcement,
the immediate issues of the day have been my major focus. While I
believe this coverage is vital, I also recognize that the vast majority
of Indigenous issues lie beneath the surfacebecause they have remained issues for years, decades, even centuries. Progress on these issues happens in spurtsand is often covered through a non-Indigenous lens. As this is my last column for this semester, I want to bring attention
to one of those issues: NAGPRA, or the Native American Graves and
Repatriation Act.
Prevalent within American popular knowledge is the issue of the ‘Vanishing Indian,’
or the belief that Native Americans were extinct or on their way to
extinction. This understanding of Indigenous people was legitimized
through the emergence ofanthropology as a discipline in the early 1900s. Anthropologists and archaeologists wouldgo totraditionally Native areas and gravesites (after Indigenous people wereforced onto contained reservations),dig up ancestral bodies andtake them for scientific study. They wrote and studied Indigenous people as if their entire cultures were dead. Then, bodies weredisplayed by educational institutions and museums. While this process began in the early 1900s, the same display tactics have been documented in grave robberies as recently asfour months ago.
The University of California, Berkeley, was one of the premier institutions for anthropology. Located in mytribe’s proverbial backyard, anthropologists affiliated with the institution stoleover40 bodies of my ancestors. My tribe is not alone; in 2024, it was announced that over215,000 bodies of Indigenous people were stolen and displayed across the United States. Millions of funerary objects have also been reported.
NAGPRA, afederal law passed in 1990,
orders museums and educational institutions that have Indigenous bodies
and funerary objects in their collections to repatriate said items to
the tribes they originated from. The original law was astonishingly
limited in scope; onlyfederally recognized tribes were eligible to have items repatriated, museums had the ability todelay repatriation almost indefinitely andprivate collections were not required to be evaluated. Accordingly, NAGPRA led toastonishingly littlerepatriation progress over the following 30 years.
In 2023, the non-profit news organization ProPublica publishedan expose on
NAGPRA’s failures. In a series of investigative articles, it brought
public attention to this systemic issue. It published and has been
consistently updating a database that shows which institutions are
actually engaging in repatriation. In the same year, the Department of
the Interiorrevised NAGPRA to
close loopholes, set a firm time limit for repatriation and strengthen
the power of tribes in the repatriation process. These changes have
already had profound effects, with institutionshiring curators that specialize in NAGPRA and repatriation becomingincreasinglyaccessible to tribes. However,systemic issues, such as federal recognition and private collectors, remain.
While 2023 was a watershed moment,
progress concerning NAGPRA has occurred slowly but surely. For example,
my home state of Californiaadopted NAGPRA at the state levelin 2001. In 2020, theyamended the lawso
that institutions were required to repatriate bodies to non-federally
recognized tribes. And the work still isn’t done. For example, while UC
Berkeley repatriated 18 of my tribe’s remains between 2002–05, it has
yet to make23 of my ancestors available, even 20 years later. Nationally,42% of all remains have
not been repatriated. These numbers can be shocking, especially since
issues with NAGPRA have been criminally underreported.
Engaging with Indigenous issues requires
you to confront your own knowledge biases and prejudices. As Americans,
we must unlearn the ‘Vanishing Indian’ trope, we must recognize that our
universities and institutions have benefited from grave robbery and we
must advocate for Indigenous communities that are fighting for justice. We must also think critically about what stories are not being told. This work is a labor of empathy and connection; it is meant to make us
uncomfortable, to make us question and to make us care. This work
extends far beyond NAGPRA. I hope that, in some small way, this column
has helped you to see the world through Indigenous eyes. And I can’t
wait to continue on this journey with you.
A still from 'Arctic Workshop Reel 1', a newly uncovered sand stop-motion animation by Timmun Alariaq. (National Film Board of Canada)
Of all the animation reels made in Kinngait in the 1970s, Jamesie Fournier says he remembers the sand reels best.
“It
has an ethereal, dreamlike quality to it," he said. "Just seeing
animation in sand and seeing one image blur into another, but also
seeing a culture reflected into that as well, something that's uniquely
Inuit... I thought, well, that is quite something.”
Many of these
stop motion animation sand reels were made by Timmun Alariaq in the
1972 Sikusilarmiut animation workshop in Kinngait, Nunavut. The workshop
was put on by the National Film Board of Canada, with support from the
Department of Indian and Northern Affairs and the government of the
Northwest Territories.
Some of those sand reels aired in the
18-minute film “Animation from Cape Dorset” in 1973, which went on to
win an award at Animafest Zagreb and gain international attention.
But many reels were put in storage and never screened to a wider audience.
That
was until last summer, when the National Film Board of Canada uncovered
and digitized these forgotten reels, labelled “Arctic Workshop Reel 1",
"Arctic Workshop Reel 2" and "Arctic Workshop Reel 3."
Watch "Arctic Workshop Reel 1", one of the films newly digitized by the National Film Board of Canada (above)👆
These
newly uncovered reels run for more than 50 minutes and are made by 12
different filmmakers — nearly triple the number of reels first screened
to the public in “Animation from Cape Dorset.”
“Think of it as a
director's cut,” Fournier said. “All of [the reels] had never seen the
light of day or had never gotten into any sort of acclaim or
accreditation for the artists. So, being able to have this body of work,
and being able to make it widely available to folks is really an
exciting, exciting time.”
Fournier is the coordinator for the
Aulajut Nunavut International Film Festival, where the reels screened to
a public audience for the first time in Iqaluit this week.
The
reels will be screening in Kinngait next week and Igloolik the week
after to share them with more communities. They are also available to
watch on the National Film Board of Canada’s website.
Uncovered reels are 'modern and experimental'
Peter
Raymont directed the 1975 film “Sikusilarmiut” about the workshop. He
says he was “honoured” to be invited to go to Kinngait and make the
film.
“Amazing footage, right?” he said, smiling. “Made by these
kids just sort of experimenting with various animation techniques. And I
was told to splice it all together and to send it to film festivals.”
Raymont says it’s “wonderful” that these uncovered animation reels are now available to watch.
“That's
remarkable, because we didn't include all the films, obviously, that
the animators of [Kinngait] were doing in 1973 when they won that
award,” he said. “They kept making films ... and now they're all
available to see.”
The
stop motion animation reel 'Magic Man' directed by Salomonie Pootoogook
and starring Timmun Alariaq made in the 1970s. This reel was a part of
the 1973 film 'Animation from Cape Dorset' and was screened for the
public at the time. (National Film Board of Canada)
Like
Raymont, Fournier says the reels are experimental, unconventional and
may challenge any misconceptions people may have when they think of
Inuit art.
“Here you see a body of work that is very modern and
experimental, especially for the 1970s era," he said. "So we have this
feeling of a new wave of artistic expression coming out that defies the
traditional beliefs that we [have about] Inuit art.”
Fournier
says these reels still hold up today. He said he’s equally amazed by the
other vibrant work made by artists from these workshops, like the reel
“Magic Man”, which depicts a person flying.
“That's the exact
same thing that people are producing now, just with their cell phones as
a reel clip,” he said, smiling. “But that’s what these guys were doing
in 1972 on the land in Kinngait.”
New Exhibit – Opening Saturday, April 11, 2026. This travelling exhibition from the
Legacy of Hope Foundation was developed with input from the National
Indigenous Survivors of Child Welfare Network. This innovative and
challenging exhibition features the first-person oral testimonies of 12
Indigenous Survivors of the Sixties Scoop, and reflects upon their pain,
loss, enduring strength, courage, and resilience. Warning: This
exhibition contains subject matter that may be disturbing to some
visitors and may be triggering. The Legacy of Hope Foundation is a
national, Indigenous-led, charitable organization that has been working
to promote healing and Reconciliation in Canada for more than 19 years.
Eric Hemenway, Mae Wright, and Emily Proctor — all citizens of the Little Traverse Bay Bands of Odawa Indians — spoke today at the Living with Treaties conference. Eric worked for two decades with the tribe as historian and archivist; he now works for UM SEAS, focusing on public education. Mae is the tribal historic preservation officer. Emily is an elected official, formerly serving as tribal child protective services worker.
None are lawyers but every lawyer who represents tribal interests should listen carefully whenever people who are their clients speak. Eric, known to some wags as the “bones guy,” brought home dozens, if not hundreds, of ancestors from their places of exile. Mae must make decisions about which cultural resources to pursue under NAGPRA. Emily must make decisions on which portions of the Waganakising homeland the tribal council should pursue (she buys a lot of wetlands). They all work with extremely limited resources, forcing them to make existentially challenging decisions.
Many of these decisions involve trauma. It’s one thing to acknowledge the trauma caused by dispossession of Indigenous relatives and resources. It is another to make decisions to expend limited tribal resources to bring home relatives, sacred objects, and land. Successes happen, but disappointments do, too, and they can build up, sometimes becoming overwhelming.
Not long ago, the tribe sued Emmet County and the State of Michigan, seeking judicial recognition of their reservation boundaries established in 1836 and 1855 treaties. They did so for two reasons. First, to assume authority under NAGPRA to be able to respond to the discovery of ancestors remains and funerary objects. Second, to assume authority under the Indian Child Welfare Act. Both laws establish territorial jurisdictionwithin reservation boundaries. Close to LTBB is the footprint of Holy Childhood Indian Boarding School, where dozens of Anishinaabe children perished and were buried in mass graves. In the absence of recognized reservation tribe has no authority to properly bring home those relatives. Similarly, Emmet County judges long have been reluctant to transfer ICWA cases to tribal court, which would stop being a problem if the reservation boundaries were recognized. The tribe lost the reservation boundaries case, however.
These issues show reasons why tribes do what they do. From a tribal lawyer’s perspective, Eric, Mae, and Emily are clients.I don’t mean clients like the Indigenous statesmen that show up at conferences like NCAI and testify in the Senate Committee. I mean real tribal leaders, mostly unelected bureaucrats who do the real work. A panel like this should be at every Indian law conference.
by Anna V. Smith, B. ‘Toastie’ Oaster, Chad Bradley and Sunnie R. Clahchischiligi, High Country News April 9, 2026
Over a year into the second Trump administration, Indigenous communities have seen dramatic changes, from rescinding land-management policies that were more inclusive of Indigenous knowledge and reducing $1.5 billion in climate funding for tribal initiatives to removing tribal flags from Veterans Affairs hospitals. The administration has regularly bypassed tribal consultation or rolled back the work the previous administration did in partnership with tribes.
To better understand the on-the-ground impacts, High Country News reporters and editors spoke with the leaders of intertribal coalitions, commissions and Native-run community organizations across the Western U.S. Tribal leaders described the haphazard changes that affected their funding and staffing amid an atmosphere of uncertainty, but a few also mentioned a sense of possibility: While some changes have caused irrevocable community harm, there are also unexpected opportunities within the disruption — opportunities to reflect, remember their elders and to make new choices with the generations to come in mind.
These conversations have been edited for length and clarity.
Click to read about tribal leaders' experiences during this time
Autumn Gillard (Southern Paiute)
Coordinator for the Grand Staircase Escalante Intertribal Coalition
During his first term, President Donald Trump shrank Grand Staircase-Escalante National Monument by half. Last spring, the five tribes with ancestral lands within Grand Staircase-Escalante formed an intertribal coalition to better advocate for the monument and ensure that their perspectives were included in its management under a second Trump administration. In early March, Republican members of Congress sought to repeal the monument resource management plan that had been approved under the Biden administration.
Location: Grand Staircase-Escalante National Monument, Utah
“The groundwork actually started in 2019 to establish the coalition. A previous cultural manager from one of the tribes said we really need to have a tribal coalition for this monument, so that Indigenous voices can be heard.
“The resource management plan prior to 2020 did not include Indigenous voices in the management of our ancestral landscape, and so we had worked diligently as the coalition to make sure that we were putting comments in for this new process for the resource management plan that was approved in January of 2025.
“The (congressional actions) would severely impact the process that tribes had taken to integrate our traditional ecological knowledge into the commenting process for this management plan. It could also prohibit a future Resource Management Plan — maybe there wouldn't even be one. It would diminish all of the consultation that was held between the government and tribes. We worked so hard, and we have some individuals that have worked on these comments that are no longer with us. We’re not going to be able to re-retrieve that beautiful cultural knowledge.”
Cody Desautel (Colville)
President of the Intertribal Timber Council
The Intertribal Timber Council, which comprises some 50 tribal nations, is focused on the management of forests, fire and natural resources.
Location: Colville Reservation, Washington
“The Department of Interior fire reorganization has us concerned. The structure and how the leadership gets built out will be important in ensuring that they understand Indian Country; what some of their responsibilities will be for protecting tribal trust resources and then how they navigate (contracting with tribal governments), which will be new to most of them. There’s a lot of unknowns going into this fire season.
“With the reduction of the workforce in the U.S. Forest Service, and particularly under the leadership of the new chief, there seems to be a renewed objective to partner with tribes. We’ve got several bills working through Congress now that would expand tribal co-management authorities on adjacent federal land, and we've had some discussions about what shared stewardship agreements might look like. There's as much tribal-specific legislation moving through Congress as any point I've seen in my career.
“We always tend to pivot, recognizing where we’ve got opportunities with any given administration, and sometimes we pick up one political agenda with a change and then set down one that we worked on in the past. From a forestry and fire perspective, typically there’s a lot of alignment with those, and so we seem to be able to maintain some of the momentum that we’ve gained in past Congresses.
“I think there’s always opportunity, even when there’s change. One of the best things that has come out of this administration is the focus on partnerships. Downsizing the federal government has impacts to us; it also creates opportunity when they're looking to have other partners do some of that work. I think tribes are situated to do that.”
An Essay on the Locked Door Between You and a Drug-Free Life
Unbekoming
You changed your diet. You found a naturopath. You stopped filling prescriptions you never understood and started asking questions your GP couldn’t answer. One afternoon you walked out of the clinic where you’d been a patient for fifteen years, and you didn’t go back. Nobody stopped you. Nobody called. The transition from one paradigm to another was, in the end, unremarkable. You found a different practitioner who spoke a language that made more sense, and you moved on.
Now imagine doing that on 40mg of paroxetine.
You can’t. And the reason you can’t reveals something about psychiatry that separates it from every other branch of medicine: the treatment itself locks you in. Not metaphorically. Chemically.
A person who decides their GP’s approach to cholesterol or blood pressure is wrong can simply stop taking the statin or the ACE inhibitor, experience some rebound effects, and move on. The decision is uncomfortable but it’s a decision. A person on psychiatric drugs — antidepressants, antipsychotics, benzodiazepines, mood stabilisers — faces a problem that is not comparable. Their brain has been physically restructured by the medication. Stopping it is not a decision. It is an ordeal that can last months or years, that can produce symptoms worse than anything that brought them to psychiatry in the first place, and that the entire medical system is designed to interpret as proof that the drugs were needed all along.
David Moses Bridges, a nationally recognized Maine Passamaquoddy craftsman, fights to preserve his heritage, culture, and family while battling a rare form of cancer. Told through intimate and touching interviews, indigenous artistry, and original music.
This
is a growing map of MMIW/P resources available across Turtle Island to
help groups and families quickly locate agencies, non-profits,
grassroots, and other organizations that provide direct services to
families of MMIW/P and survivors of violence. The map was co-developed
by Waking Women Healing Institute, the Data + Feminism Lab, and MIT
students. We hope to improve responses and increase access to support
for those experiencing violence and cases of MMIW/P. Each
dot opens a pop-up that shares the location, contact details, and
services available for each known entity. Notably, this is an on-going,
collaborative effort to map Indigenous-led, community-based
organizations and we welcome your suggestions for groups that should be
on the map. Please reach out to us with your suggestions atsthompson@wakingwomenhealingint.organddignazio@mit.edu.
Waewaenen to
Profs. Elizabeth Rule, Gabriella Carolini and Larry Susskind for leading
the Indigenous Environmental Planning course from which our
collaboration began.
We have expanded the mapped resources to include so called Canada,
United States, and Mexico. The image to the left is a highlighted view
of what users will experience when navigating the map. They can search
and filter resources by 3 main categories: Direct Services, Coalition,
and Both Coalition & Services.
I thank everyone for reading this BLOG and for signing up to get it via email (top box).
Back in 2011:
On average I hear from three new adoptees each week. That is good. That was and is my prayer. That is why I am a journalist who blogs about adoption news and being adopted. I will help anyone who contacts me and I will get them the help they need if I cannot do it myself.
I have been working all year on a brand new second edition of ONE SMALL SACRIFICE and it should be out in a few weeks. It's the same book with a few more chapters. It has two prefaces, four major chapters and an epilogue. Also, there is a new WARNING to readers that this is NOT a chronology but written as I was learning and remembering my own childhood and doing the search for my family. My book has Indian history born of pain and experience, history you won't read in newspapers or mentioned in North American classrooms.
One of the best comments I hear is I did a lot of research. Yes, indeed. Over five years and counting and I am still learning.
Book 2: TWO WORLDS: Lost Children of the Indian Adoption Projects is ready and we are looking for a publisher. This new anthology goes further and tells individual adoptee stories, in their own words. This book will change hearts and exposes more of our history! I will let you know when we do get it published.
The ultimate goal of this blog is to find new adoptees (Lost Children of the Indian Adoption Projects) and to have a group of adoptees testify before Congress to expose how we were adopted and erased from our tribal nations - deliberately. Some of us were physically and sexually abused (YES) and in many states we are STILL denied access to adoption records so we cannot go home to our tribes and families.
A few days ago I made a new relative in South Dakota, Evelyn Red Lodge, also an adoptee and a journalist at Native Sun News. Evelyn is working to make these hearings happen, in the not-too-distant future. She helped NPR do their three-part investigation (posted on this blog in November) which made headlines across the globe.
Adoptees like Evelyn and Sandy White Hawk at First Nations Orphans Association are rewriting history and helping others to heal with their activism. Here is a link to Evelyn's story on Indianz.com: http://64.38.12.138/News/2011/003731.asp
Evelyn is helping to organize a rally for residents in South Dakota to stop the adoptions of Indian children in her state. More happen each day, in violation of the Indian Child Welfare Act. 32 states are in violation of the Indian Child Welfare Act, according to recent NPR reports.
As I wrote on this blog, our governments in North American made us orphans and sealed our records so we'd disappear completely. But they can't erase our blood or our memory.
If erasure was the intention of the Indian Adoption Projects - to separate families and ensure adoptees would lose contact with their tribal relatives - in many ways they succeeded.
Now, today, our major task is to expose this attempted ethnic cleansing and rejoin our families and our nations.
Until all adoption records are open, in particular the Indian Adoption Projects and Indian Programs, conducted secretly in many states, I will not rest.
And neither should you...
Nearly fifty years after its passage, the
Indian Child Welfare Act (ICWA) remains a vital part of the child
welfare system to protect Native children and families. Since then, both
federal and state law have incorporated provisions of ICWA for the
benefit of all families in that system. However, ICWA itself is
regularly disregarded and misunderstood by practitioners and judicial
officers. This Essay describes the application of ICWA in the current
child welfare system, as well as identifies programs designed to improve
implementation of the law, all from the perspective of an appellate
practitioner with twenty years of ICWA experience. While there is no
magic wand to wave that can fix the persistent barriers to ICWA
enforcement and implementation, the continued work of those committed to
changing the current system creates solutions that can benefit Native
families and, if history is any guide, ultimately all families.
I've been asked why America has not issued an apology for their Indian Adoption Projects or ARENA adoptions when Canada is now openly admitting what it did, calling it cultural genocide, lawsuits have been filed and adoption records opened and repatriation services have been created for 60s Scoop adoptees... in CANADA, but not here!
Why is America in denial? Why don't we have a Truth and Reconciliation Commission (TRC) for the thousands of Native adoptees here who suffered the same fate as Canada's 60s Scoop adoptees?
First: Most Americans (including politicians) don't even know it happened here! Call it bad history...
Second: It will take many adoptees to come together - for many years we didn't know what happened either or how we were part of a devious racist corrupt government program!
Why don't we have a class action lawsuit? We could!
Years ago, I did contact NARF (sending them books) and the ACLU and inquired but no one was interested. One adoptee isn't enough to warrant suing the federal government! I wanted this to happen eventually so I worked on three four books, hoping this would pave the way for a future lawsuit, finding many adoptees who were part of these programs, having them write and document their own stories. They could be part of the lawsuit.
To my knowledge, Maine is the only state with a TRC. It's a first step.
This book is also our history and the basis for a strong lawsuit:
A Generation Removed: The Fostering and Adoption of Indigenous Children in the Postwar World
Welcome to the National Sixties Scoop Healing Foundation of Canada – a new, independent organization, established through the National Sixties Scoop Settlement. Our mission is to accompany Survivors and their descendants along their healing journey by supporting
cultural reclamation and reunification, holistic wellness services, advocacy, commemoration, and educational initiatives.
Our Survivor-led, volunteer board of directors was appointed in November 2020, with the mandate to make the Foundation a reality. We envision a future where Sixties Scoop Survivors are welcomed and become a community filled with healing and wellness. We envision
a world that has deeper knowledge and empathy for Survivors’ experiences and histories.
Independent of government, the Foundation aims to serve all Survivors of the Sixties Scoop—Inuit, First Nations, Métis, status and non-status—in every region of Canada and beyond. We are in our early days and have much work to do in the months ahead to begin
achieving the Foundation’s potential.
The Far Horizons (1955), featuring Shoshone extras and filmed in Wyoming.
Drum Beat (1954), featuring Apache extras and filmed in Arizona.
Warpath (1951), featuring Apsáalooke (Crow) extras and filmed in Montana.
The Return of Navajo Boy (2000)
is an internationally acclaimed documentary that reunited a Navajo
family and triggered a federal investigation into uranium
contamination. ADOPTION
Basketball or Nothing (2019)
is a Netflix original series that follows the Chinle High basketball
team in Arizona's Navajo Nation on a quest to win a state championship
and bring pride to their isolated community.
Drunktown’s Finest (2014)
features three young Navajos—an adopted Christian girl, a rebellious
father-to-be, and a promiscuous trans woman—strive amid the hardships of
life in Gallup, New Mexico, and the Navajo Nation.
Reel Injun: On the Trail of the Hollywood Indian (2009)
traces the evolution of cinema's depiction of Native people from the
silent film era to today, with clips from hundreds of classic and recent
Hollywood movies, and candid interviews with celebrated Native and
non-Native film celebrities, activists, film critics, and historians.
By Anumita Kaur October 2024 Some of the 200 cultural items that the Wyoming Episcopal Church returned to the Northern Arapaho tribe las...
Bookshop
You are not alone
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.
Diane Tells His Name
click photo
Lost Birds on Al Jazeera Fault Lines
click to read and listen about Trace, Diane, Julie and Suzie
NO MORE STOLEN SISTERS
click image
We conclude this series & continue the conversation by naming that adoption is genocide. This naming refers to the process of genocide that breaks kinship ties through adoption & other forms of family separation & policing 🧵#NAAM2022#AdoptionIsTraumaAND#AdopteeTwitter#FFY 1/6 pic.twitter.com/46v0mWISZ1
As the single largest unregulated industry in the United States, adoption is viewed as a benevolent action that results in the formation of “forever families.” The truth is that it is a very lucrative business with a known sales pitch. With profits last estimated at over $1.44 billion dollars a year, mothers who consider adoption for their babies need to be very aware that all of this promotion clouds the facts and only though independent research can they get an accurate account of what life might be like for both them and their child after signing the adoption paperwork.
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