- Karen Vigneault - Helping Native Adoptees Search
- Soaring Angels (search help for adoptees)
- About Trace
- Split Feathers Study
- THE PLACEMENT OF AMERICAN INDIAN CHILDREN - THE NEED FOR CHANGE (1974)
- NEW: Study by Jeannine Carriere (First Nations) (2007)
- NEW STUDY: Post Adoption (Australia)
- Help for First Nations Adoptees (Canada)
- Reuters Investigates THE CHILD EXCHANGE (re-homing adoptees)
- About the Indian Adoption Projects
Saturday, October 25, 2014
Thank you to the Navajo Times for advertising our event....please LIKE, SHARE and READ, their page! Also, subscribe!
READ MORE>>> http://navajotimes.com/event/native-american-foster-family-gathering/#.VEq2k1dZj1U
Wednesday, October 22, 2014
Child Trafficking = Big Business
This website section contains discussions and articles about child trafficking in the context of international adoption. In addition, a collection of known cases of child trafficking can be viewed, demonstrating how the demand for adoptable infants actually creates "orphans" for those wanting to believe international adoption protects poor children from a life of crime and homelessness.
International adoption is big business and with that come unethical practices. In several countries the ultimate goal for children in orphanages is to be adopted abroad. Sadly, many young children are finding themselves living in an orphanage only because of the existence of international adoption.
Eighth Annual Demons of Adoption Awards***Of course I'd like to nominate the Indian Adoption Projects and ARENA, designed and run by the American government, to commit genocide on Indigenous families. It happened and is well-documented in the anthologies Two Worlds and Called Home ...Trace
Tuesday, October 21, 2014
In 2013 the US Supreme Court effectively granted custody of an almost four-year-old child to adoptive white parents over the opposition of her Cherokee birth father and the Cherokee Nation in Adoptive Couple v. Baby Girl (the “Baby Veronica” case). This essay examines the Court ruling, and the protracted custody and jurisdictional struggles in its wake, in order to show how whiteness in the US has been historically constituted not only as a form of property but also as the capacity to possess. Against the perspective that colonialism persists in the US only insofar as indigeneity remains legible as racial difference, this essay focuses on how Adoptive Couple served as a means of reasserting white heteronormative rights to possess and to deny culpability for the ongoing conditions and consequences of colonization and multiple forms of racial violence in the present.
The statements by Alito and the adoptive couple’s attorney are reminiscent of efforts by US policymakers and federal agencies to deny or subordinate the political
terms of indigenous sovereignty and reject historical treaty rights by subsuming
American Indians as racialized “minority” citizens.8
It is also significant for characterizing the separation and custody battle between Maldonado and Brown as a conflict between a woman of color and a man with suspect racial claims, since Brown’s Cherokee citizenship was often depicted in the media as questionable. For instance, National Public Radio’s report on the case began by stating, “Christy Maldonado’s ethnic background is Hispanic” and, in the next sentence, merely that Brown “considers himself Cherokee.”10 The question of ethnicity and race was displaced onto and emphasized in the dispute between Maldonado and Brown in such a way as to exonerate the adoptive couple and authorize their claims as altogether unencumbered by race.
I have the paper so if anyone in reading the entire article, please email me...It's definitely worth a read...It took time but this analysis of colonizers and race is spot-on. ...email@example.com.
Monday, October 20, 2014
Sunday, October 19, 2014
I woke up with two thoughts: there are two victims of adoption who need help and not necessarily from each other: the adoptee and the first mother. Each has its own burden and neither can heal the other.
"...In some ways adoption practice is worse than it has ever been because it is based on even more fraudulent information than it ever was – the plight of transnational adoptees who are viewed as ‘orphans’ but are not; the deception of mothers who are led to believe they are giving the greatest gift of all in giving their baby for adoption; the attitude of young women to adoption, encouraged by the industry, the media and the lack of connect with what they are doing and the outcomes for the child; the idea that adoption is beautiful; the views that open adoption makes it all o.k. and so on. Since adoption practice gives the illusion of getting better but gets worse, you’d have to wonder "where to next?..."
Read it here: http://eagoodlife.wordpress.com/2012/10/13/naming/
READ THIS: 2010 news story from Colorado: http://www.boulderweekly.com/article-3990-judge-orders-woman-a.html
Deportation Cases: http://poundpuplegacy.org/deportation_cases
Earlier posts can be found in the 2012 archive on this blog. I am posting the links tomorrow to the six-part series on this topic...Trace
Friday, October 17, 2014
|Photos of Truth and Reconciliation Commission Chair Murray Sinclair at Yale last fall (Photos by Trace)|
Tribunal into Ottawa’s handling of First Nations kids nearing its end after 7 years
Tuesday, October 14, 2014
Released after 20 years in prison, Michelle Murphy trying to rebuild her life
- What happened to Michelle Murphy's other child?
- The family who adopted Murphy’s 2-year-old daughter had
already been approved for adoption by the Cherokee tribe in September
1995 when they received the call.
“They called and said, ‘We have a little girl and we’d like to put her in foster care with you,’ ” said the woman who adopted the curly-haired toddler. The adoptive family asked to remain anonymous to protect their daughter’s privacy.
“I fell in love with her the minute I saw her,” she said.
When the girl was in her mid-teens, her parents gave her the newspaper clippings from her birth mother’s arrest and trial. She knew from an early age she had been adopted, but learning about her family’s violent past helped explain things like her persistent nightmares.
The adoptive mother said she decided to visit Murphy in jail as she awaited trial. She gave Michelle pictures of her daughter and the women swapped stories about the toddler, with Michelle boasting about how early her daughter began walking.
“She was in her orange jumpsuit and shackled to a chair. ... I thought, ‘You are just a girl.’ ”
The adoptive mother said her daughter is now 22 and expecting her first child.
“She’s happy and had a wonderful life.”
Related: Discredited lab test was key to woman's wrongful conviction
Read Part 1: Records show mistakes, questionable evidence in woman’s overturned murder case
Twenty years to the day that Michelle Murphy found her son’s lifeless body on the kitchen floor, she heard Tulsa County District Judge William Kellough say the words she had been waiting for: “This court finds you, Miss Murphy, innocent.”
She cried in the courthouse hallway as her attorney, Sharisse O’Carroll, explained the date’s significance to reporters.
Though she’d been out of jail on bond for three months, it wasn’t until after Kellough’s declaration that Murphy was ready to do something she had never done: visit her son’s grave.
Murphy didn’t want to go to Travis’ grave until her name was cleared, O’Carroll said.
Murphy, 37, was released from prison on bond in May, when the judge vacated her life without parole sentence and murder conviction, based on newly uncovered DNA evidence.
And on Sept. 12, District Attorney Tim Harris decided to drop the murder charges and dismiss the case, saying he lacked the evidence to convict her again.
Murphy was 17 when she was imprisoned for the brutal slaying of her infant son. The same prosecutor who convicted Murphy also took away her 2-year-old daughter, placing the girl with another family.
Twenty years behind bars has given Murphy a lot of time to contemplate what happened to her.
“It meant the world to me to finally hear that it’s been acknowledged, something I’ve been trying to prove for 20 years,” Murphy told reporters after the charges were dismissed in September. “Something I’ve known in my heart.”
Murphy wrote letters to her daughter while she was in prison. She never got a response.
Her daughter, now 22, told the World she is not interested in getting to know her mother.
“They let me come to it on my own. ... There was never anybody who told me that she did it or she was a monster. For me, God put me in that position to really appreciate what I have today,” said the young woman, who wanted her name withheld.
Raised by her adoptive family, she said she enjoyed a happy childhood with plenty of love and support. She is expecting her first child, a girl.
Read the rest here: http://www.tulsaworld.com/homepagelatest/released-after-years-in-prison-michelle-murphy-trying-to-rebuild/article_0dbc825d-734b-5322-8710-02254038268f.html
Saturday, October 11, 2014
Land of Gazillion Voices: Seeking Justice When Systems Fail: Personal Responsibility in the Age of Child Removal #BabyVeronica #ICWA
Margaret Jacobs’s new book, A Generation Removed, provides a thoroughly documented and heart wrenching account of good intentions gone wrong, both in education and in child welfare. Jacobs’s specialization is women’s history, particularly the interactions between Indigenous and white women in settler nations such as the United States, Canada, and Australia. I appreciate Jacobs’ stance as a scholar all the more because she is a white feminist historian who is able to cast a critical eye on the contradictory roles often played by women of European descent. It was from reading Jacobs’s earlier work that I first encountered the Maternalism movement: the proto-feminist reformers of their day who asserted female authority and expertise (before American women could vote or hold elected office) into the public spheres usually reserved for male leadership.
Jacobs’s previous work, White Mother to a Dark Race: Settler Colonialism, Maternalism, and the Removal of Indigenous Children in the American West and Australia, 1880-1940, is a massive scholarly tome. I drew on this work for my keynote remarks to the 2013 KAAN (Korean American Adoptee Adoptive Family Network) conference and at AAC (American Adoption Congress) 2014. White Mother to a Dark Race is a valuable resource, particularly for researchers with an interest in the origins of public school teaching and the social work profession. Having said that, White Mother is quite weighty and not nearly as accessible to lay readers as her latest book, A Generation Removed. Jacobs’s new book provides highly personal accounts that help readers to make sense of the social reform experiments in Indian child welfare and education from the perspective of the Native women who lost their children in the process.
Those of us wondering what can be done in contemporary times to halt the widespread practice of family disruption still perpetuated by the adoption industry will gain inspiration from the chapter explaining how the Indian Child Welfare Act came into existence in the 1970s. This largely untold story may also inspire activists who want to interrupt the vulture-like “baby lifts” in impoverished communities around the globe that search for “orphans” for the marketplace of adoption. Readers will learn not only the faulty reasoning that leads popular opinion-shapers such as television’s Dr. Phil (who sympathized with the Capobiancos, the adoptive parents in the Baby Veronica case) to characterize ICWA as a racist law. Readers will also learn how the valiant efforts of a committed group of researchers, child welfare practitioners, and first/birthmothers combined to create an effective coalition to get ICWA passed in order to protect Indian families.
Another way of putting it is this: There is no “post-adoption” until we have ended adoption, once and for all. Just as the boarding school experiment for Native American children has been discredited as genocidal, just as the Indian Adoption Program has been disbanded (you can read about its rise and fall in A Generation Removed), so too, I anticipate that the transracial and transnational adoption experiments will be replaced by a much more just and humane practice that is less about the business of selling children (and in the process, disrupting extended families of color), and more about ensuring justice and care for the most needy and vulnerable—namely, poor women of color and their children around the world.
John Raible has written a breathtaking article on how "child removal" affects us adoptees both past and present...It is true Margaret Jacobs has broken new ground in history with her new book A GENERATION REMOVED, and I am still reading it. It takes time to digest. After editing and writing three books on this topic myself, we have made HUGE STEPS in creating awareness of the Indian Adoption Projects and Programs that were genocidal in intent and purpose... We are living proof as American Indian Adoptees that we are resilient....Trace
Friday, October 10, 2014
He remembers being a boy who envied his friends when they talked about their dads — going hunting or fishing with their fathers, even doing ordinary things.
Abel pretended to not care. But in truth, he cared a lot.
The story of Abel Bosum starts with a clash of cultures and language. In the 1950s, a young Cree woman named Lucy Busom lived in a settlement near Chibougamau, Que. She met and fell in love with a French-Canadian who hailed from Quebec City, more than 500 kilometres away. They wanted to marry, but her parents refused.
Instead, following tradition, the elders arranged a marriage between Lucy and Sam Neepoosh.
No one talked much about Abel's biological father, so he grew up full of questions and feelings, but not even certain of the name of the man he missed. And that's how it remained — for 53 years.
It's not that Abel didn't have a father. He did; Sam adopted and raised Lucy's son, and Abel will always be grateful for that. Still, even a kind, adoptive parent couldn't fill the void where Abel pictured a "real dad."
'I did not know how to react, I did not know what I would say, and I certainly did not know what I would do when I met him.'- Abel BosumThen on a lovely summer day in 2008, the spectre of his father reappeared and shook Abel's life to the core.
By this time, Abel was was married with children and grandchildren.
A family friend reported seeing Abel's missing father in a shopping mall. That led to an intense search for a man whose name no one remembered.
Abel spoke to all the elders and, bit by bit, pieced together enough information for a computer search.
His dad's name: Cypien Caron.
Try to imagine Abel at this point: He was 53 years old, a successful Cree negotiator who has his own consulting firm. He was sitting in his car in front of a suburban home, "stalking" a man he thought might be his father.
"These were very unsettling moments," said Abel.
"[It] made me feel like a young boy again. I was experiencing strange feelings that I had never had before, and I was in turmoil. I did not know how to react, I did not know what I would say, and I certainly did not know what I would do when I met him. "
On Aug. 19, 2008, father and son finally met in Saint-Joseph-du-Lac, Que.
After years of wondering what that moment would be like, Abel describes it like this: "He reached out to me, hugged me and whispered, 'My son, I am so happy. I love you!'"
It is the fantasy of many adopted children. For Abel it was a reality — Cypien Caron was happy to connect with the child he was never allowed to father.
For the next six years, father and son spent a lot of time doing the things dads and boys might do — hunting and fishing. Abel's family was suddenly included in much larger family reunions.
Six years is a long time in some ways. It was far too short a time for Abel when he learned Caron was mortally ill. He was, however, able to spend the last days of his dad's life at his bedside, with enough time to both of them to say everything that was in their hearts.
When his dad died, Abel wrote, “Cyprien, it broke my heart to lose you but you did not go alone, a part of me went with you the day God took you home. In life I love you dad, and in death I love you still, in my heart you will hold a place no one could ever fill!”
Abel Bosum is currently writing a book about Cyprien Caron and the way their lives connected. It will be published in the near future.
This make me cry like a baby...Trace
Thursday, October 9, 2014
| The Tununak Alaska Native Village is located on Nelson Island in the
Bering Sea. Forty-three percent of the village is comprised of children
under the age of 18.
The case involves a six-year-old Yup’ik child who was taken at the age of four months into state custody in 2008 and placed into a non-Native foster home in Anchorage. Subsequently, after the child’s mother had her parental rights terminated, the foster couple filed for adoption, which was granted in 2012.
Even though the child’s maternal grandmother had previously testified that she wished to raise her grandchild, and in direct contravention of the placement preferences specifically enumerated in section 1915 of ICWA, the Alaska Supreme Court, using a single sentence from last year’s U.S. Supreme Court ruling in Adoptive Couple v Baby Girl, ruled that the grandmother was ineligible because she had not filed adoption papers that legally signified her intent to adopt.
In its ruling, the Alaska Supreme Court asserted that “The [Supreme] Court’s initial overview of [Adoptive Couple] stated it was clarifying that § 1915(a) preferences are inapplicable if no eligible candidates ‘have sought to adopt the child,’ without using the word ‘formally.’ The Court did not hold that whether an eligible candidate has come forward is a matter of federal law. And it certainly did not hold as a matter of federal law that § 1915(a) can apply only when an eligible person has filed an adoption petition in state court.”
Further, the decision held that “It is not at all self-evident that this is what the Supreme Court meant, and it is even less self-evident that the Supreme Court impliedly created a monolithic federal rule trumping state court adoption procedures. The Court’s clarification certainly leaves room for states to determine under their own adoption procedures when an eligible candidate has come forward such that the preferences should be applied.”
RELATED: Some Disturbing Facts About Baby Veronica's Birth Mother
REALTED: Second Indian Infant Whisked to South Carolina for Quickie Adoption
The Alaska Assistant Attorney General Jacklyn Schafer told local media in Anchorage that the Tununak ruling hinged upon the methods by which the grandmother expressed her intention to adopt with the court.
“The question in this adoption appeal then became did the grandmother formally seek to adopt the child. Even though she didn’t file an adoption petition, or intervene in the adoption case, or attend the adoption hearing,” Schafer said, “she did testify in the related child in need of aid case placement hearing that she wanted custody.”
“That aspect of the Adoptive Couple [decision] really worried me at the time,” said Barbara Atwood, Mary Anne Richey Professor Emerita of Law and Director, Family and Juvenile Certificate Program at the University of Arizona School of Law. “Alito's opinion seemed to hold that 1915 preferences don't come into play if there is only one adoptive placement before the court. This could mean that a state and a tribe would be in a race to the courthouse. If the state proposes an adoptive placement and there is no ICWA-compliant placement yet identified, 1915 could be ignored.”
The National Indian Child Welfare Association issued a statement on Friday evening decrying the decision, which it contends is in direct defiance of both the letter and intent of the Indian Child Welfare Act.
“NICWA is disappointed by the decision of the Alaska Supreme Court in Native Village of Tununak II v the State of Alaska. Cultural knowledge and recent social science research tell us that children who are raised by family members have better long-term outcomes,” the statement read. “This decision was not only a failure to correctly interpret the law, but also a failure to understand what is in the best interest of this child. In its decision, the Alaska Supreme Court erred in its interpretation of Adoptive Couple v. Baby Girl.”
Atwood concurred on the legal notion that the Alaska Supreme Court has erred in allowing Adoptive Couple to control the outcome of this case.
“Whether [Adoptive Couple] should be applied in the context of an involuntary termination of parental rights is a more difficult issue,” said Atwood. “Breyer, as the necessary fifth vote, seemed to say in his concurrence [with the majority] that the holdings should be confined to the facts of the case. He was talking about the 1912 rulings, however, not the 1915 aspect.”
“Still, there's an argument that the Alaska court was wrong to view the issue as absolutely controlled by Adoptive Couple.”
According to NICWA, last week’s decision has created an even greater barrier for Native people and tribes to retain their children, which goes directly against the original intent when Congress enacted ICWA in 1978.
“This decision is not only counter to the letter and spirit of the Indian Child Welfare Act, but also creates additional burdens for Native family members wishing to adopt,” NICWA’s statement read. “Our court systems should not be thwarting family members stepping forward to provide loving homes. Instead, they should be doing everything in their power to support the best interest of these children and the families that deeply love them.”
RELATED: Baby Veronica's Birth Mother Files Suit, Claims ICWA Unconstitutional
RELATED: The Gloves Come Off: Civil Rights Suit Filed as Adoption of Veronica Finalized
Today, as more cases – both challenging and upholding the Indian Child Welfare Act – continue to fill court dockets across the country, references to “Baby Veronica” and Adoptive Couple v Baby Girl are present in nearly every single pleading before the courts, as well as every single ruling handed down. The recent appellate ruling in CFS v J.E. et al, and the previous overturn of the adoption of an Absentee Shawnee girl from Oklahoma are merely indicative, say experts, of the decision in Adoptive Couple that continues to create confusion and confrontation between the tribes and the states.
As such, Adoptive Couple and its aftermath continues to reverberate throughout Indian Country, with more attention than ever being paid to the 35-year-old statute that had little media attention before the epic battle over ICWA played out before the entire world. Because or perhaps in spite of Veronica, states, tribes and tribal members, particularly in Oklahoma, California and South Dakota, are beginning to push for greater enforcement and tighter restrictions in the foster care and adoption of Native American children under the Indian Child Welfare Act.
In a statement from the Cherokee Nation, assistant attorney general Chrissi Nimmo discussed the impact of Baby Veronica and her hope for the continued application of ICWA for all tribes.
“I think of Veronica and the entire Brown family often. I know that all of Cherokee Nation misses her and hopes for the best for her,” says Chrissi Nimmo, Assistant Attorney General for the Cherokee Nation who worked around the clock for over a year on this case. “If any lasting good comes from the case, it is that Veronica brought attention to ICWA and unethical adoptions. The Cherokee Nation will continue to strive to be a leader among tribes in ensuring ICWA compliance to make sure that native children are raised by their families and their tribes as ICWA intended and as it should be.”
Read more at http://indiancountrytodaymedianetwork.com/2014/10/09/alaska-supreme-court-uses-baby-veronica-ruling-thwart-icwa-157265?page=0%2C1
Congress enacted the ICWA to protect the best interests of Indian children and to prevent the erosion of tribal ties and cultural heritage by preserving future Indian generations. In enacting the ICWA, Congress declared that “it is the policy of this Nation to protect the best interests of Indian children and to promote the stability and security of Indian tribes and families by the establishment of minimum Federal standards for the removal of Indian children from their families and the placement of such children in foster or adoptive homes which will reflect the unique values of Indian culture…” (25 U.S.C. § 1902.)