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Support Info: If you are a Survivor and need emotional support, a national crisis line is available 24 hours a day, seven days a week: Residential School Survivor Support Line: 1-866-925-4419. Additional Health Support Information: Emotional, cultural, and professional support services are also available to Survivors and their families through the Indian Residential Schools Resolution Health Support Program. Services can be accessed on an individual, family, or group basis.” These & regional support phone numbers are found at https://nctr.ca/contact/survivors/ .
The Adoption of Frances T #CANADA #60sScoop
by Lauren Naus for AMERIND
For excellence in Native American History, this article was given the 2016 Arrell M. Gibson Award
from the Western Historical Association
. Stevenson’s article appeared in the Canadian Journal of History/Annales canadiennes d’histoire
, and to celebrate this award-winning research, this article is Open Access until November 4
. Read her article here - http://bit.ly/CJH503d.
This article offers a case study of a transracial adoption involving a
mixed-heritage child and a legally Indian adoptive couple. The legal
adoption of “Frances T” in 1937, considered to be “in the best interests
of the child” by social welfare professionals, took on gendered and
racialized meaning in the discourse of the Indian Affairs bureaucrats
who subsequently attempted to overturn it. The article uses the case to
examine Canadian settler-colonial beliefs about blood and belonging. It
also explores the complications that emerged as legally defined Indian
people came into contact with provincial child welfare legislation. With
the goal of eliminating Indigenous legal and kinship forms, the Indian
Act colonized adoption so it could be used as a method of assimilation
rather than as a traditional form of Indigenous alliance creation and
childcare. The case highlights the themes of Indigenous kinship and
sovereignty, legislated Indian identity, and the growing involvement of
social workers in the lives of Aboriginal people in the mid- to
[I have the pdf and can email it if you don't make the download deadline... Trace]
Canada's Residential Schools
The religious organizations that operated the schools — the Anglican Church of Canada, Presbyterian Church in Canada, United Church of Canada, Jesuits of English Canada and some Catholic groups — in 2015 expressed regret
for the “well-documented” abuses. The Catholic Church has never offered an official apology, something that Trudeau and others have repeatedly called for.
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Did you know?
New York’s 40-year battle for OBC access ended when on January 15 2020, OBCs were opened to ALL New York adoptees upon request without restriction. In only three days, over 3,600 adoptees filed for their record of birth. The bill that unsealed records was passed 196-12.
According to the 2020 Census, 3.6% of Colorado's population is American Indian or Alaska Native, at least in part, with the descendants of at least 200 tribal nations living in the Denver metro area.
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.
Why tribes do not recommend the DNA swab
Rebecca Tallbear entitled: “DNA, Blood, and Racializing the Tribe”, bearing out what I only inferred:
Detailed discussion of the Bering Strait theory and other scientific theories about the population of the modern-day Americas is beyond the scope of this essay. However, it should be noted that Indian people have expressed suspicion that DNA analysis is a tool that scientists will use to support theories about the origins of tribal people that contradict tribal oral histories and origin stories. Perhaps more important,the alternative origin stories of scientists are seen as intending to weaken tribal land and other legal claims (and even diminish a history of colonialism?) that are supported in U.S. federal and tribal law. As genetic evidence has already been used to resolve land conflicts in Asian and Eastern European countries, this is not an unfounded fear.
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