Adopt a village

I am a Laura Jean Thrall-Bland and I am Trace DeMeyer. Split feather – two names – two identities. Confusing, right?
Are any adoptees reading this? How about foster children? How about adoptive parents? Now what I can’t ask is – have any of you given a baby up for adoption? Why can’t I ask? Because there is a shame associated with this for many mothers and there is a stigma attached.
Thank God, little by little this stigma is changing, and views about adoptees who search for their relatives and open their adoptions is changing. Natural moms who want to find their lost child is changing.
What I learned about adoption and statistics in the past several years changed me.
What I discovered in reunion was not as pleasant as I wished, yet an increased awareness helped me write the book, heal my wounds, and transform fear into love.
The more I learned the better I healed.
As for the children who need families, please do not be afraid to become foster parents and legal guardians. Do not rob a child of their identity. Go to Social Services. I think rich celebrities need to adopt a village, not an individual child. If Madonna can afford it, she should sponsor an entire village in Africa and pay for their food and education, so she can end the cycle of poverty.
We can’t fix adoption until we fix poverty, and we know that won’t be easy. Like Gandhi said, poverty is the worse form of violence. Poor families, Indian people on reservations with stifling poverty, their children, and future generations, are my greatest concern right now.
I promise you, once you read my memoir, you’ll never look at adoption in the same way again.

The takeaway: Adoptees fight for birth certificates

Poverty on Reservations

(This information was found at the Abbe Museum website in Bar Harbor, Maine. This story happened across New England. President Obama and family recently vacationed at Bar Harbor. Hope Obama went to the Abbe.)

When Maine separated from Massachusetts and became a state in 1821, it took over Massachusetts’s treaty obligations and responsibility for the Indian communities. The state of Maine controlled the tribes’s money and resources—they held them in “trust.” “Indian agents” were assigned by the state to oversee the Native communities and to manage tribal money. The State of Maine did not allow Native people to manage their own money and resources. For instance, whenever money needed to be spent on the reservation the Indian Agent had to approve the project and give permission for their money to be spent.

Each week, the Indian agent gave each family a stipend to buy food, clothing, firewood and other necessities. This money belonged to the Native people, not to the State or to the Indian agent, but they were not allowed to have control over it! Many times the money given for a family’s necessities was far less than the necessities cost. For instance, in 1910, a cord of wood cost between $4 and $9, but only $3 was given to widows for their winter supply of wood.

Over the next 150 years, the State of Maine illegally and without permission from the tribes sold off, leased and transferred thousands of acres of Native land. The State also illegally authorized the harvesting and sale of Native timber and hay—and sold the timber and firewood back to the Native communities. In some cases, the State added money to the trust funds for the illegal sale of land and resources. In other cases, no payments were made. Interest on the deposits to these funds was supposed to be paid at six percent per year. From 1859 until 1969 no interest was ever paid to the tribes. Instead, it went to the Indian agents.

Without control over their own money and tribal resources, Native people suffered. Reservations were places of extreme poverty. Native language was outlawed through an act of the State Legislature. Sicknesses such as tuberculosis, measles and whooping cough swept through the communities. Native people were forced to learn farming and raise crops. Native children attended convent schools run by nuns and taught in English. In most cases, the only buildings recommended by the Indian agents for repair were the churches, schoolhouses and homes for nuns and priests. Indian agents remained in control of tribal resources and money until the mid-1970s.

Photo: Whalebone point at the Abbe Museum

Visit the ABBE MUSEUM, PO Box 286, Bar Harbor, Maine 04609 (where President Obama and family had a mini-vacation recently)

Racial Misclassification of American Indians & Suicide

"Race is important to identity and when your race is not recognized by others it is stressful." I found this study important since people are often judged by how one looks. That includes some long-held ideas of what American Indians should look like; then I thought about adoptees who are Native American by blood but have no connection to family and tribal culture. It's known adoptees do commit suicide at higher rates, obviously stress-related. Understanding how we fit into this world of humans, then how we can reconnect to culture has become my mission - Trace

Mistaken Racial Identification Causes Emotional Strain in American Indians

[Oct 3, 2007] Iowa City, IA — Research from the University of Iowa suggest that people who are routinely misidentified as members of a racial group to which they do not belong experience high levels of emotional distress and are more likely to contemplate or attempt suicide. "The Implications of Racial Misclassification by Observers," by sociologists Lisa Troyer and Mary Campbell, appeared in the October 2007 issue of the American Sociological Review.

     Troyer and Campbell analyzed data collected between 1994 and 2002 for the National Longitudinal Study of Adolescent Health, which included both the self-reported racial identification of Native American young adults in the study and the racial identity assigned by an observer.

     They found that more than a third of the American Indian youth were mis-labeled by an observer as members of another racial group.

     Among the American Indians in the study who were misidentified, 13 percent reported thinking about suicide, compared to only 6 percent of those who were identified correctly. Three percent of the misidentified young people had attempted suicide, while 1 percent who were identified correctly had done so. The misidentified young people were also more likely to be seeing a counselor or therapist (8 percent to 5 percent). They also found that mis-classified American Indians were more likely to participate in organizations that emphasize racial and ethnic identity, perhaps creating connections that help deal with the stress.

     "Previous studies of multi-racial Americans have given us anecdotal evidence that constantly having to explain your racial background is stressful for people," Campbell said. "People say, 'I'm constantly being asked what I am, and I don't fit any of the boxes.' They talk about it as if it is stressful, but until now we didn't have data to support these observations."

     This study is the first to document empirical evidence of the stress associated with not being recognized as a member of the racial group with which one identifies.

     "According to the Centers for Disease Control, suicide is the second leading cause of death among young American Indians, age 25-34 years, and the third leading cause of death among young American Indians age 10-24 years," Troyer said. "Standard explanations of suicide do not fully explain the racial gap. Our study offers a new window to understanding this disturbing disparity.

     "Adolescence is a critical time in human development, a time when identity becomes crystallized," she continued. "Race is important to identity and when your race is not recognized by others it is stressful."

     While the current study is focused on American Indians, Campbell and Troyer note that the increasing multiracial diversity in the United States makes the study potentially applicable to other populations.