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Showing posts with label adoptees finding the truth. Show all posts
Showing posts with label adoptees finding the truth. Show all posts

Thursday, July 25, 2024

How did this HAPPEN? Few adoptees know personal effects exist or how to reclaim them

 By TRACE L HENTZ  (stunned!!!)

I had no clue that Minnesota kept mother's gifts to their child lost to adoption!

What kind of system is this? REALLY?

YOU KNEW Minnesota opened all sealed adoption records July 1.  Yes, I sent in a check but sent the wrong form (and it costs $40) so I am reapplying to get my original birth certificate (OBC).  I have waited over 65 years to hold this stinking piece of paper in my hands. It will say my mother is HELEN THRALL. I know that. But it will be nice to have physical paper proof.  Many adoptees are not given access to their own OBC.

Here is the shocker: This story hit Minnesota newspapers this week. If you were adopted out of that state like me, the state has been holding mementos from mothers to give to their child given up for adoption. 

ARE YOU KIDDING ME?  Where did they store all this stuff? Thousands, maybe a million babies were adopted out of Minnesota… What about other states? OMG!

 ‘Minnesota could actually be the leader in figuring this out’ - OH REALLY!?!

WHO KNEW? The change in state law — which went into effect on July 1 — has brought renewed attention to personal effects kept in adoption files. The agency which once placed children will now support adopted people in claiming these gifts.  WHAT THE HELL?

No one, including me, knew anything about this… I knew an adoptee who said her mother sent letters to the adoption agency in Mississippi to give to her but the adoptee never knew, and only got the letters years later, after she met her biological mom. Her mom told her she sent several.

 Personal histories, items can be claimed by adult adoptees from Minnesota’s DHS files

https://www.mprnews.org/story/2024/07/19/adopted-adults-can-claim-items-left-for-them-in-dhs-adoption-files

Permanency Supports Grant Manager Crystal Graves explains the concept of personal effects during an informational gathering about recent adoption law changes at the Minneapolis American Indian Center on July 11.

MINNESOTA PUBLIC RADIO

On a warm July evening, a group of fewer than a dozen people met at the Minneapolis American Indian Center to share information about how adopted adults can claim personal items left for them at the time of their adoption by their birth parents.

Ann Haines Holy Eagle searched and found her birth family many years ago and now advocates for Native American children and families, including fellow adoptees. 

Ann Haines Holy Eagle (center), Minneapolis urban representative for the Indian Child Welfare Advisory Council, speaks with adoptee advocate Sandy White Hawk during a gathering at the Minneapolis American Indian Center on July 11.  Ben Hovland | MPR News



“If I would have had something from my mom ... just to know that my mom loved me, you know, or thought enough to send something with me to fight in this world. It would have made a huge difference,” said Haines Holy Eagle. 

For the past several decades activists have pushed for access to birth and adoption records.  Last year, the state Legislature answered those calls, making state birth records available to adoptees for the first time.  

The change in state law — which went into effect on July 1 — has brought renewed attention to personal effects kept in adoption files.  The agency which once placed children will now support adopted people in claiming these gifts.

Haines Holy Eagle and members of the Indian Child Welfare Act Advisory Council, which advises DHS, first learned about personal effects kept by agency this past spring during a routine meeting.  She says they learned about items kept in storage for decades — items of personal value, including photos, family heirlooms and small keepsakes.

Haines Holy Eagle said she and others were taken by surprise.  

“We were just kind of shook,” said Haines Holy Eagle. 

Haines Holy Eagle and members of the advisory group invited DHS representatives to present that same information to members of the community.

Piikuni adoptee Kirk Crow Shoe smudges DHS employee Crystal Graves (left) with eagles feathers and sage during a healing ceremony at the Minneapolis American Indian Center on July 11.   Ben Hovland | MPR News



At the public event in July, adult adoptees let DHS staff know they’d like to approach the process not as a private matter, but as a community.  

Haines Holy Eagle said she’s prepared to use the wisdom gained through her personal experience to lead the process of claiming personal effects.  

She says the work should center on the experiences of adopted people in connection with their birth and adoptive communities.  

“It’s time for us to be at the forefront of our healing and truth and reconciliation,” said Haines Holy Eagle. 

DHS staff member Crystal Graves began her presentation to the community by explaining that she’s handled these personal effects going back 20 years.  Throughout the evening, Graves told everyone she welcomes input from the adoption community in re-thinking how DHS can help adoptees request their belongings.

She explained to the small gathering how adopted adults can make a request to claim their belongings — what paperwork to fill out and where to send it.  

Few adoptees know personal effects exist 

Adoptees have been able to recover personal effects for years. DHS says they have followed statutory requirements that mandate confidentiality of adoption records, and they say it’s likely most adoptees don’t know they might have a personal effect in their file.  DHS says only a few adoptees recover personal effects from their adoption files every year.   

DHS provided MPR News with general information about the personal effects associated with adoption files but declined to make a staff member available for interview.

The agency estimates approximately 7,500 adoption files contain personal effects — less than 10 percent of all the adoption files kept by the agency.  

The handwritten words “For-Get-Me-Not” appear in an Easter greeting card addressed to “Bobby” displayed on a table in the Minnesota Department of Human Services building in St. Paul. Photographed on July 5.  Ben Hovland | MPR News


Haines Holy Eagle says she believes it’s possible that DHS has held onto these personal effects because they prioritized the wishes of adoptive parents over those of adoptees.

“You want it to be respectful of the adoptive parents, you didn’t want to disrespect them because you want them to feel like this is my new start. This is my new family,” said Haines Holy Eagle.

DHS estimates about ninety percent of the personal effects associated with adoption files are photos and the remaining ten percent are family documents. 

DHS did allow MPR News to document a small number of personal effects in files over 100 years old. A black and white photo shows a baby in a pram. Another black and white photo shows a group of three siblings standing in front of a farm building. One of the personal items is a handcrafted Easter card. Inside is a hand pasted image of forget-me-not flowers, the signature page signed by the child’s birth parent.

Another item is a family document, an ornate baptismal certificate in the adoption file dating from just before 1920.

DHS points out the agency no longer places children up for adoption, following changes to adoption law in the 1980s.  Still, as a state agency, DHS receives adoption files from placing agencies that have closed.  DHS says its staff are still cataloging thousands of files, some of which contain still more personal effects.

DHS says it’s likely that current adoption placing agencies have adoption files, and those may contain more gifts.  

Seventy-three-year-old Lakota adoptee Pearl Brave Heart fills out post adoption search forms during the adoptee law informational gathering on July 11.  Ben Hovland | MPR News  PHOTO: Lakota adoptee Pearl Brave Heart, 73, shares the story of her adoption into a family of German descent as DHS employee Crystal Graves listens during a gathering at the Minneapolis American Indian Center on July 11. Ben Hovland | MPR News



‘Minnesota could actually be the leader in figuring this out’ 

One adoptee advocate says Minnesota could be the first in the country to help people recover their belongings. 

Attorney Gregory Luce is the executive director of the Adoptee Rights Law Center and sometimes helps adoptees obtain court orders to open their adoption files.   

“It’s taken 80 years to talk about personal effects,” said Luce. “[Adoptees] have become inured to this idea that you’re entitled to nothing.” 

Luce, who is also an adoptee, applauds the state for its renewed effort at helping adoptees claim their belongings.  

“It’s huge, because it didn’t take a court order to make them do this.  And so, Minnesota could actually be the leader in figuring this out.” 

The beginning of the work to recover these personal effects was marked with a ceremony held during the July meeting at the Minneapolis American Indian Center. An elder performed a healing ceremony first for DHS staff member Crystal Graves and then invited members of the adoption community to join. 

DHS says it will reconvene workgroups with members of the adoption community this fall.

Individuals interested in initiating a search can fill out the post adoption search form at the Foster Adopt Minnesota website.

STORY: https://www.mprnews.org/story/2023/08/04/minnesota-adoption-birth-records-policy-change

 


VIDEO https://youtu.be/88f4UVVcui4?si=l_dhZqX6-IOooaGz

 

 

 

Caption: Fritz Scholder, “Dying Indian” (1968), acrylic on canvas, 27 x 40 inches (all images courtesy the Estate of Fritz Scholder and Garth Greenan Gallery, New York)  GO READ: https://hyperallergic.com/935167/fritz-scholder-art-of-non-belonging/ 

 

Tuesday, June 21, 2022

Clean Bill for Louisiana Adoptees!

 


Need your OBC?

Monday, June 20, 2022

'60s Scoop survivor Marylou Fonda on trying to find her birth mother

Marylou Fonda was one of thousands of Indigenous children adopted by non-Indigenous families in the '60s scoop. She says by the time she was able to track down her birth family, her biological mother had passed away. 

VIDEO

Sunday, June 19, 2022

Portraits of 1960s scoop survivors

 

Students at Quispamsis Middle School used paperboard squares to recreate a photo of Mindaver Lee, a survivor of the scoop in the 1960s.

Minda Burley has only one photo of herself as a baby.

“It was published in the newspaper to adopt Metis’s child, and that’s how we found our family to adopt my biological sister Joan and me,” Burley said.

It was only recently that she discovered that she was part of the scoop of the 1960s. During this period, thousands of indigenous children were taken out of their homes and given to non-indigenous families.

“We can’t see”: British Columbia scoop survivors in the 1960s want action in housing school calculations

Burley’s photographs now show thousands of toddlers deprived of their culture, shedding light on the shadows of Canadian history.

Her story and the stories of many others related to the scoops of the 1960s have been the focus of studying at Quispamsis Middle School in this past grade.

On Friday, Grade 8 classes completed an art installation project at QPlex, Quispamsis, New Brunswick, that recreates Burley’s only toddler photo.

“It’s about pulling out all my brothers and sisters and listening to their stories and what they’ve experienced,” because much happened to them. It’s much worse than what everyone really wants to know, “Burley said.

“This will make them feel better and hopefully bring out what happened to us and everyone in the 1960s scoop.”  SOURCE   MORE PHOTOS

Read more: ‘We’re invisible’: Amid residential school reckoning, ’60s Scoop survivors in B.C. want action 

 

Sunday, November 21, 2021

'Many pieces missing for survivors': Growing calls for a national inquiry into #60sScoop



TORONTO -- Warning: This story contains details that may be disturbing to some

There are growing calls for a national inquiry into the ‘60s Scoop, when Indigenous children were taken from their families in huge numbers to be placed in foster care.

An estimated 20,000 First Nations children were taken from their parents during that time, but survivors believe the numbers are much higher than that, and they want support to find lost loved ones.

Lidia Lorane Lagard is one of those who was taken as a young child.

Now, surrounded by binders documenting part of her early life, she is trying to piece her past together and find her family.

“I would really love to get connected with my brother again and find my sisters,” Lagard told CTV News.

Known by family and friends as Mama Crow, Lagard and her siblings from Longlac in Northern Ontario were part of the ‘60s Scoop.

It’s a cycle that still continues today — now known as the Millennium Scoop.

"Me and my sisters became a ward of the courts,” Lagard said.

But being taken from her family isn’t the only pain that has haunted her.

In 1965, a social worker dropped Lagard off at St. Mary’s Residential School, when she around five-years-old.

“She talked to a nun for a bit and then she — she left me there,” Lagard said. “When she left, they cut off all my hair, shaved it down to nothing, […] scrubbed me down with steel wool and put me in the shower. And as she was scrubbing me she was saying I was just a dirty little Indian and I was going to learn to be proper.”

She said that she wasn’t allowed to speak her own language, which her grandparents spoke.

“When we were little, we spoke Ojibwe, we spoke our language,” she said.

The name “Mama Crow” comes from her grandparents, who called her “Little Crow” when she was born.

The name Lidia was forced on her, she said.

“They kept throwing the Bible at me always and saying, ‘pick a name’. And I wouldn’t,” Lagard said. “And every time I said my language I got beat.”

She kept hoping for the social worker to return — but she didn’t. Lagard was in residential school for around three years.

“Those priests in there were so horrible,” Lagard said. “They would rape us, and they would beat us, and they would never stop. It was one child after another.”

She described how at night, sleeping in a room full of many other children, she would hear priests come in and take a child out with them.

“I still listen for footsteps coming towards my room,” she confessed. “I’m 60-years-old now.”

The foster system was no respite. Two weeks before her 13th birthday, Lagard ran away to Vancouver, where she struggled with drug and alcohol addiction until 2004, when she found the strength to get sober and begin searching for her siblings.

“The government is there to protect us. And they didn’t,” she said. "The priests and nuns were there to protect us. And they didn’t. So now we have to jump through hoops to have our truth known, and our truth seen, and our truth heard.”

Many other survivors are also struggling to trace what happened to them, according to Katherine Legrange, volunteer director for Legacy of Canada.

“We want to ensure that this piece of history is not lost,” she told CTV News. “As survivors, we want to make sure that this doesn’t happen to children going forward.”

Her organization, among others, is calling for the federal government to commission a national inquiry into the ‘60s Scoop, similar to the MMIWG inquiry.

There’s been no government commitment to an inquiry, but Crown-Indigenous Relations Minister Mark Miller’s office says the government is "committed to working with all ‘60s Scoop survivors, including Métis and non-Status First Nations to establish a path forward to mend past wrongs and ensure they have what need to heal.”

“There’s still many, many pieces missing for survivors, including where their parents and siblings may be, what community they come from in some cases,” Legrange said. “And lots of files have been misplaced or in some cases redacted so that we can’t trace back our family histories.”

That’s the case for Lagard, who hopes sharing her story will help find her brother Clifford and sister Isobelle.

“I just found my niece through Facebook,” she said.

But it’s a slow journey. Many of the documents relating to her early history have names and details blacked out, she said.

“The ones that are still out there, looking for Lidia Lorane Lagard — I’m here,” she said. “I’m looking, I’m reaching. I want my family home.”

And although she’s worked hard to heal, the combined trauma of being a ‘60s Scoop and residential school survivor runs deep.

“I still carry scars in my head,” Lagard said. “But the saddest part is nobody sees the scars that we carry within us.” 

Tuesday, July 6, 2021

Sixties Scoop survivor speaks her truth: 'I'm not going to hide it'


Sharon Boutilier was born in September of 1966, she is a survivor of the Sixties Scoop. (Photo courtesy of Sharon Boutilier).

CALGARY (660 NEWS) — Sharon Boutilier is of Whitefish River First Nation in Ontario, but she did not know that until she was 18 years old.

Born in 1966, Boutilier was taken from her family and adopted out to a Catholic family in Toronto, during a period known as “The Sixties Scoop”.

“My adoptive parents always told me that I was ‘Indian’, but I didn’t know what that meant, or if it was true,” Boutilier told 660 News.

“It was like growing up without an identity because you know people would ask me ‘where are you from’ and ‘what nationality are you?’ and I didn’t even really know who I was,” Boutilier explained.

“My [adoptive] mother was really good, but my dad was sexually abusive, and that was kind of hard. It was like, why are you doing this? Is it because I’m not your child?” Boutilier said.

She says that in order to move past this she had to learn to be honest about her story and speak her truth.

“I’m not going to hide it to protect anybody. Protecting other people was hurting me,” Boutilier explained.

When she turned 18, Boutilier went to the Catholic Children’s Aid Society with her adoptive mother, where she was given information about her birth family.

“You can get information about your family once you turn 18, but it’s non-disclosure so they don’t name them,” Boutilier explained.

“So when I got that information from the Catholic Children’s Aid, I knew I was Native. Even though I had blonde hair and blue eyes, now I knew for sure that I was Native,” she added.

Now that she was sure of her ancestry, Boutilier began to search for her family.

“I got the information to contact a woman on the reserve named Jenny Jocko, who happened to be friends with my family,” Boutilier explained.

LISTEN: Reporter Devon Banfield speaks with Sharon Boutilier 

Jocko was able to connect Boutilier with her birth mother.

“Then I got to meet my brother and sisters, and it was awesome,” Boutilier said.

When she reconnected with her family, she had wanted to learn more about her culture and background. But Boutilier learned that her family had been forcibly converted to Catholicism.

“They went to residential schools; they were taught from an early age to disconnect from your identity. Being traditional was sacrilegious,” Boutilier explained.

Despite this, she said that when she first went to meet her relatives, she felt like that was where she belonged.

“It was freaky but I felt like I was at home on the reserve. It’s called Blood Memory — that familiar feeling even though I hadn’t been there since I was a baby,” she told 660 NEWS.

Still looking to learn more about her ancestry, Boutilier soon got a job at the Native Canadian Centre of Toronto.

“I worked with a program called visiting schools where we would teach students about Native culture, like how to create regalia, drumming and dancing, and other things,” she explained.

Boutilier says that through her time working with the Native Canadian Centre of Toronto she gained a better understanding of how the residential school system has affected generations of families in First Nations, Metis, and Inuit communities.

“How’re you going to know how to be a parent when you never had parents, if you were raised in an institution. If you weren’t shown that love and caring of what it is to be a family or what is to be a mother, then how are you going to know when you have your own children?” Boutilier explained.

“My [adoptive] mom would always say that I was Indian like Buffy, but I didn’t understand what it meant to be Indigenous.” Boutilier with Buffy St. John, Toronto 2008.

“My mother has struggled with addictions her entire life, after spending most of her childhood seperated from her family and culture by these institutions,” she added.

It’s been over 30 years since Sharon Boutilier first reconnected with her family, and Boutilier says that meeting them was the first step in healing from her own trauma.

“One thing that really helped me in my journey was when an Elder told me that we come from the stars,” she explained. 

“We are put on this Earth to learn more, it made me feel like I was on the right path by learning about my Peoples.”

Boutilier says the Canadian Government’s reaction to recent discoveries on the grounds of former residential schools is insulting to Indigenous communities.

“When Stephen Harper made his apology in 2008 I worked at the Native Centre. I watched the Natives breakdown in tears, the Elders, watching the apology on TV and I heard the stories about what they went through,” Boutilier explained.

“I believe the Prime Minister needs to stand up and stop saying that the Canadian Government is shocked. This was planned by the government, executed by the churches as a cultural genocide,” she added.

Boutilier said that recent marches, protests and vigils in support of the Indigenous communities has given her hope for the future.

“Seeing all the people turning out to these events brought tears to my eyes, because it feels like Canadians are finally waking up,” Boutilier said.

“The Sixties Scoop” occurred from the early 1950s through the 1980s, and saw tens of thousands of Indigenous children removed from their families and adopted out to non-Indigenous families.

Sunday, December 27, 2020

Is Culture How You Think?

REBLOG

By Trace L Hentz (5/14/2015)

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

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

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

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

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

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

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

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

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

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

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

Nothing, including adoption, can ever erase it.


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

Tuesday, February 18, 2020

New court designed to keep Native American kids close to tribes, pueblos

The court's goal is to work directly with tribal members, families, and state agencies on finding the best solution for the child, all while preserving cultural ties. It's only the 6th one in the country.



In the pueblo of Pojoaque, there's a saying they take to heart.
"No one gets left behind, and we don't shoot our wounded," said Joseph Talachy, the governor of the Pojoaque.
When a tribal member is down, the pueblo as a whole works to bring them back up.
"We're all wounded to some extent here in the pueblo, and in northern New Mexico in general we come from very historically traumatic background," Talachy said.
For Talachy, the trauma is all too familiar.
"It wasn't until fairly recently, when I figured out that this was all a traumatic experience," Talachy said. "I thought everyone got adopted. I thought everyone got put in a different home."
Talachy was born in an Illinois prison. His biological mother is a Pojoaque tribal member who wasn't able to financially care for her kids, so she put them up for adoption.
"But given the implementation of the Indian Child Welfare Act in 1978, it opened up the doors for me to come back to my pueblo," Talachy said.
The Indian Child Welfare Act, also known as ICWA, is a federal law that prevents state agencies from removing Native American children from their parents and placing them in outside communities. The goal is to keep the children as close to their cultures, traditions and tribes as possible.
"Actually under the obligations of the feds, they had to contact the tribe, in order to ask 'Hey tribe do you want your child back?'" Talachy said.
The Pojoaque governor at the time was able to find a tribal family to take Talachy in at the age of 4. Becasue of that he was able to be raised back in the pueblo, learning his culture, language and traditions. But that's not always the case for American Indian kids.
"I can't imagine what it's like for that 4-year-old child to be placed in another home and continue to be confused," Talachy said.
According to statistics from the New Mexico Children, Youth and Families Department, about 10 percent of kids in the foster care system are Native American. Native American children are also removed from their homes and communities at a much higher rate than non-Native American kids.
"There has been this historically trauma in this whole country," said Melody Wells with CYFD. "Having a distrust, and really not wanting to work with them."
Even though ICWA was enacted in 1978, many realized there was still a disconnect with state agencies and tribes.
"Sometimes it's as simple as walking into a courtroom and not seeing people who look like you," said Special Master Catherine Begaye. "Sometimes there's been some animosity between the tribes and CYFD, not knowing what one another is doing. For lots of families the way we've been doing things, doesn't always work for them."
Judges with the children's court ran an audit and found out that there were at least 100 children whose cases would likely end up in a courtroom, which is why Bernalillo County launched the ICWA court in January.
"That spoke to the need that we have to do much better," said Judge Marie Ward with the Second Judicial Court. "If we can do this better then, ultimately it's the kids and the families that get to stay together and have better lives."
The court's goal is to work directly with tribal members, families, and state agencies on finding the best solution for the child, all while preserving cultural ties.
"This new administration really looked at it and said why is this happening? That's really not how we want to be," Wells said. "I think as we see the ICWA unit working with more and more departments and individuals we will see a shift in how CYFD does things over, across the board."
Advocates of the program said structural racism, historical trauma, and institutional bias has had an impact with how New Mexico's courts treat Native American families, which is why many believe this court is long overdue.
"Native people should see a system that is changing to meet their needs, instead of them having to fit our cookie-cutter version of who their family should be," Begaye said. "Native people can thrive with the right support, and if that means a child who is 4 years old is in front of me, I want to be part of the group of people who want to set them on the course so that they can lead their people to a better future."
CYFD created an ICWA unit, that is composed of predominately native lawyers, case workers, and supervisors. The new court here in Bernalillo becomes only the sixth ICWA court in the country, joining cities like Billings, Denver, and Los Angeles. Since the court's launch, judges have heard two cases so far.
"We want to establish trust between us and the families, that we're really here for reunification," Begaye said.
For Talachy, his life was changed by the the ICWA system.
"Without the courts, I wouldn't have the opportunities that I've been given today. Who knows where I'd be?" Talachy said.
He knows who he is, he knows his roots, and he hopes every Native kid who ends up in the system will know theirs', too.
"Our children are our No. 1 asset, who we are ultimately gets passed down through our children; without their well-being, our culture dies, our language dies," Talachy said.


Currently the court is only hearing cases in Bernalillo County, but the judges hope to expand it statewide in the coming years.

THE NEW COURT IN BERNALILLO BECOMES THE 6TH ICWA COURT IN THE COUNTRY JOINING CITIES LIKE DENVER AND LOS ANGELES. SINCE JANUARY, THE COURT HAS HEARD TWO CASES. C.Y.F.D CREATED THIS UNIT, THAT IS COMPOSED OF PREDOMINATELY NATIVE LAWYERS, CASE WORKERS, AND SUPERVISORS. CURRENTLY THE COURT IS ONLY HEARING CASES IN BERNALILLO COUNTY, BUT THE JUDGES HOPES TO EXPAND IT STATEWIDE.


Source: Meeting the needs of Native kids through new court

Thursday, September 5, 2019

Tribal voices matter : Native adoptee Hilary C. Tompkins

The Native American Presidential Forum: Tribal voices matter


(Photo: Hilary C. Tompkins)



A new president could bring about positive change by understanding that they may be the commander-in-chief of the United States, but not for tribes says Hilary C. Tompkins
As an enrolled member of an Indian nation in America, you often get a feeling that you are a foreigner in your land. I am one of those Indians who were separated from their tribe and adopted by a non-Native family before the passage of the Indian Child Welfare Act in 1978, uprooted from my Native culture and language and forced into a new identity. The great truth was that I could never let go of my Native roots, even if I tried to blend into mainstream America. My Native roots were strong, deep, and unyielding. I’m American, but I am a dual citizen with membership in my tribe, the Navajo Nation. I bounce between two worlds, like many of my Native sisters and brothers.
Native Americans are treated as mythological creatures in America, and our modern-day voices are often not heard in today’s world, let alone in the political arena. An excellent example of how Native Americans can feel left out of the conversation is the current criticism of tribalism in our politics. From the Native perspective, tribalism is a source of pride and foundation in one’s identity that doesn’t create harmful divisions. Attend a Pueblo feast day where neighboring members of other tribes partake in a bowl of stew, and you’ll see firsthand how tribalism can be a good thing.
I can count on one hand the times I felt American politicians understood me as a Native American voter. One was when I served under former President Obama with countless other Native American appointees, working together as public servants to restore and rebuild the broken trust relationship between over 500 Indian nations and the United States. More recently, I felt that our voices mattered at the Frank LaMere Native American Presidential Forum in Iowa a few weeks ago. To hear multiple presidential candidates, speak about treaty rights, the fulfillment of trust responsibilities, and the moral duty to address our plight felt like a new chapter in the fabric of American politics.

The key will be to not become a short soundbite in a campaign cycle. My sense is the candidates at the Forum are committed in heart and mind to the mission of addressing our issues (and by the way, Joe Biden’s absence was unfortunate as I have seen him in action on Native American issues and we have side-barred on the topic, and he says all the right things). The candidates hit all the top issues: public safety, healthcare, education, and economic development, to name a few. Many of these changes and reforms will require significant funding and legislating specialized treatment of Native Americans, which likely means that the Senate will need to flip to make them a viable reality. But it’s a good start with candidates speaking our language for once.

The challenge will be finding the political will to implement these reforms. We had that political will under the Obama administration where we made significant gains with the annual White House summit, the historic settlement of many tribal trust lawsuits including Cobell, and the recognition of tribal inherent authority to prosecute non-Native domestic violence offenders, among many others. A new president will provide an opportunity to build upon the Obama platform. I recommend that any new administration not only address the social ills and injustices that we face but also focus on reforms that will strengthen and protect tribal self-governance. It is easy to get caught up in the parade of horribles inflicted upon Native Americans in campaign rhetoric, but tribal nations are also emblematic of high strength and resilience that should be celebrated by the candidates.

One area the candidates should add to their list is that a president should walk the walk of being a good trustee by protecting tribal sovereignty in the courts. This commitment starts with appointing an Attorney General at the U.S. Department of Justice that will file litigation affirmatively with the Tribes in support of tribal sovereign authority, such as to protect treaties, tribal lands, and tribal jurisdictional authority. During my stint as Interior’s Solicitor, a large part of my job was educating my federal colleagues about why the official U.S. litigation position was not consistent with the federal government’s role as trustee. I had some successful outcomes, but countless other losses where I remained the minority view (literally and figuratively) that the U.S. litigation position should be on the right side of tribal sovereignty.

Another area that the incoming president should address is the appointment of Native Americans to the federal bench. He or she should be developing a list of potential candidates as we speak to align with upcoming vacancies. Given the magnitude of federal cases that impact Indian nations, we must have judges that possess a basic understanding of federal Indian law. There are over 800 seats in the federal court system with only three Native American judges appointed. The lack of Native American representation in our federal judiciary perpetuates the disenfranchisement and dispossession of tribal authority.

A final example of where a new president could bring about positive change is by understanding that he or she may be the commander-in-chief of the United States, but not for the Tribes. The future of Indian Country should be defined by tribal leaders with the federal government in an ancillary but supportive role. The candidates are rightly focused on the dire conditions in Indian Country. It is unacceptable that: some reservation communities still lack running water and electrical services; Indian Country is often hardest hit by the impacts of climate change from drought, wildfires, and sea-level rise; and energy projects shouldn’t be forced upon tribes. But in the same breath, the candidates need to acknowledge that the Tribes are the ones which are best suited to determine how to address these and many other pressing challenges.

A president has great power to make a change for the better in Indian Country, but it is ultimately the Tribes that must determine their future path. We saw that dynamic when former President Obama used his presidential power under the Antiquities Act to designate the Bears Ears National Monument based on tribes’ cultural knowledge and identification of this sacred landscape. Together, the Tribes and a new president could make more great history, if our voices are heard not as another voting constituency, but as dual citizens with a perpetual trust relationship with the United States unlike any other entity in the American body politic.

Hilary C. Tompkins, Navajo, served as the first Native American Solicitor for the U.S. Department of the Interior under the Obama administration and currently is a partner at Hogan Lovells in Washington, D.C., practicing Indian law.
Source

Tuesday, August 1, 2017

Am I Indian?

Tale of Discovery  ‘Am I Indian?’: A young man’s journey to reclaim identity
Growing up, Matthew Shorting knew that he was Indigenous — but didn’t know much more than that. Join Matthew on his journey of discovery as he seeks to find out more about his Indian heritage.
For the entire NewFire article visit here.


more stories from this episode



Friday, November 11, 2016

#60sScoop #NAAM2016 | SOLD AS SALVATION (warning: explicit)

Sold as "Salvation", Sixties Scoop placed children in abusive system

Caution: This story contains details of abuse that may be disturbing to readers

By Lisa Strong, for CBC News

Lisa Strong is a survivor of the Sixties Scoop.
Lisa Strong is a survivor of the Sixties Scoop. (Supplied)
Lisa Strong
This is the only photo Lisa Strong has of herself as a child. (Supplied)

Boozhoo Zawa Muzghkota Bizikee Ikwe Indiginicuz  Pizew Totem.

Hello, my name is Brown Buffalo Woman from the Lynx Clan. My family is from Grassy Narrows, Ont.
I am going to tell you my story of direct colonization from being a child of the Sixties Scoop. I will give you detailed information about my history to let you know how far I have come in my life's journey. I warn you, though, my story is graphic and extremely painful to read.

I will start at the beginning.
I am registered under Ochichagwe'babigo'ining First Nation in northwestern Ontario. My grandparents had a settlement on Jones Road, the road leading into Grassy Narrows First Nation.

We were a small community with aunties, uncles, cousins, and grandparents that all looked out for each other. When I was one, Children's Aid Society came to Jones Road and took all the children away as part of the sixties sweep.

 

Six homes in six years

My sister, brother and I were sent to Winnipeg. We lived in several different foster homes around Winnipeg for six years. When I was four, we were sent to live with a pastor and his wife. They had 12 foster kids and five biological teenagers. As soon as we arrived, I was sexually abused by their sons.
Lisa Strong
Lisa Strong said her Indigenous culture is helping her cope with years of abuse. (Supplied)

We stayed there for one year before being split up and sent to other homes around Winnipeg. At age seven, I had already been in care for six years and had lived in five foster homes and a receiving home. I was told that we were going to be placed back with the pastor's family for adoption, and then we were moving with them to the United States.

We still don't know if we were legally adopted by the pastor and his wife. I still wonder if we weren't legally adopted so they could continue to collect money from the Children's Aid Society in Winnipeg.
I was so happy to be with my siblings. I really didn't care for the family, but I thought it was a good thing to be back together with my siblings. However, my brother knew we shouldn't go back and was scared for us. The family was fanatical with their religious beliefs. Together, we paid the price.

 

Abuse continues

We moved to two different American cities as the adopted family was transferred to different churches. Their sons continued the sexual and physical abuse right where they left off when I was four. We also experienced ritual abuse in the name of the Lord from the parents. They showed us graphic pictures and movies of the devil and where my soul would go if I wasn't saved.

My sister left after the second year when she attempted suicide by overdosing on drugs. She was sent back to Winnipeg, since we were still under control of the Children's Aid Society. Her life went out of control when she returned to Winnipeg. Drugs and alcohol were the way she coped with the past.
Today she suffers from mental health issues and lives on the street. We have not resolved any of those issues and feel the pain of her leaving us behind with the adopted family.

When she left, the abuse escalated. My brother and I were taken to the basement of the home and raped in front of each other by the sons daily, or whenever they got a chance. This sexual and physical abuse went on for the next two years.

While the parents themselves did not sexually abuse us, the mother hurt us physically. In the fourth year, my brother fought back when the adopted mother hit him, and he was sent directly to Winnipeg and put in Agassiz youth correctional facility.

 

Even more alone

I stayed one more year with the adopted family. I was terrified by being alone with them, as I knew the abuse would grow, and I was even more alone.

To stop the abuse, I cut my legs. I have 43 scars on my legs that saved me from the sexual abuse. I put the blood from my wounds in my undergarments to protect myself, saying I was on my period and not available to be abused.

Finally, at 13, I couldn't take it anymore and ran away. I was sent back to Winnipeg. I did not return to Jones Road but instead was shuffled back and forth to foster homes and to group homes.

My brother and sister were both diagnosed with schizophrenia. I was the only one not diagnosed with this illness. My siblings and I had to search for each other. We were reunited, but there was no happy ending. We each carry our own scars and nightmares that will never go away.

On his 18th birthday, my brother said to me that he could not look at me anymore because of the abuse and killed himself. We only had three years together as brother and sister in Winnipeg.

 

Full circle

Most of us who have been through the Children's Aid Society or Child and Family Services systems have lost everything: our identities, our families, our communities and our sense of belonging. We get stuck in periods of depression, grief, addictions and suicide attempts. We have to climb ourselves out of the darkness.

I know I suffer from post-traumatic stress disorder, although Indigenous culture has guided me out of a dark place. I am a single mother and have three beautiful children who I am raising within the community and our culture. They will never have to find a sense of belonging.

I have gone full circle in my journey and have been welcomed back to my home reserve Ochichagwe'babigo'ning First Nation, but I am still a long way from Jones Road. When you go into the child welfare system, it affects your whole sense of being. I feel very alone and still feel the loneliness of wishing I was brought up within a blood family.

I am currently in my third year of working towards my bachelor's degree in urban and inner-city studies at the University of Winnipeg. The Selkirk campus of urban and inner-city studies has been a big support with providing a safe and comforting space during my healing journey, and they have taught me that education is part of my decolonization process.

I hope my story provides others with an understanding of how the Sixties Scoop has affected many of us Indigenous survivors. We all have our own healing process and life journey ahead of us. Meegwech (thank you).

Happy Visitors!

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To Veronica Brown

Veronica, we adult adoptees are thinking of you today and every day. We will be here when you need us. Your journey in the adopted life has begun, nothing can revoke that now, the damage cannot be undone. Be courageous, you have what no adoptee before you has had; a strong group of adult adoptees who know your story, who are behind you and will always be so.

Diane Tells His Name


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NO MORE STOLEN SISTERS

NO MORE STOLEN SISTERS
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ADOPTION TRUTH

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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