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Dawnland 2018

Wednesday, August 15, 2018

‘Moot’ Ruling in Federal Court Upholds Indian Child Welfare Act, Again @DefendICWA

Barry Goldwater Voted Yes on ICWA Photo Courtesy @DefendICWA
A demonstrator outside the Goldwater Institute in Phoenix. Photo Courtesy @DefendICWA
The United States Court of Appeals for the Ninth Circuit ruled last Monday that a lawsuit in Arizona challenging the Indian Child Welfare Act was moot, dismissing the challenge without an opinion on the plaintiffs’ assertions that the law is racially biased and illegal.
The Indian Child Welfare Act (ICWA) was passed in 1978 after research found that between 25 and 35 percent of American Indian children were being removed from their homes and adopted by non-Native families, according to Bertram Hirsh, one of the bill’s authors. The law aimed to prioritize tribal authority in the determination of the “best interests of the child.”
The Goldwater Institute of Arizona contends that ICWA violates the constitutional rights of children because it is based on race and requires that American Indian children be treated differently than non-Native children. But so far, the courts have disagreed with that assertion.
In this most recent case, Goldwater attorneys claimed that adoptive families had been harmed by the “race-based hoops” they had to jump through in order to adopt the children in their care. Ultimately those adoptions were finalized in 2015, which was the basis for the ruling by the three-judge panel that the case was moot.
“In other words, the courts took so long to address this case that the Ninth Circuit decision now essentially says that the case has taken too long, and the case is now a moot point,” said Timothy Sandefur, vice president for litigation at the Goldwater Institute’s Scharf-Norton Center for Constitutional Litigation in a press release. “But justice delayed is justice denied, and the Goldwater Institute is committed to ensuring that Native American children are no longer denied the same protections against abuse and neglect that children of other races already enjoy.”
Goldwater attorneys will likely appeal the decision, according to Sandefur. The institute has brought nearly a dozen suits challenging ICWA in states across the country, including Washington, California, Ohio and Texas.
According to Hirsh, in order for the Goldwater Institute’s claims to stand, a court would have to throw out about 200 years of legal precedent that has affirmed that tribes are self-governing, and that tribal members are in fact different from the rest of the U.S. population.
“If you are a tribal member then you stand in a political relationship with the U.S., not a racial relationship,” Hirsh said.
The Center for Media and Democracy and other media outlets have reported that the Goldwater Institute is supported by President Trump’s largest donor, the Mercer family, as well as the Koch brothers and the DeVos family.
Critics suspect that the institute has no interest in the well-being of children but instead is committed to the cause of undoing tribal sovereignty as it exists in the United States, ultimately paving the way to gain access to mineral rights on tribal lands worth an estimated $1.5 trillion, according to a 2009 estimate.
In a recent article for The Establishment, Rebecca Nagle writes:
“The type of litigation that the Goldwater Institute mounts is extremely expensive. To say that a conservative advocacy organization — that has shown no other interest in either child welfare nor Native rights — is making this investment based solely on the concern for the well-being of Native children is highly skeptical. Many legal experts in Indian Country see the end goal of Goldwater’s attack on ICWA as a back door route to undoing the legal structure that currently protects tribal sovereignty.”

Friday, August 10, 2018

NCC stepped up to help start ICWA

Annie Kahn, an outreach coordinator for the Navajo Child Care Standards Project, listens as parents speak out at a 1979-1980 children’s conference.
By Colleen Keane , August 9, 2018
Special to the Navajo Times


As Navajo Nation President Russell Begay applauds, members of the Navajo Nation Women’s Commission congratulate Nancy Evans on being inducted into the 2017 Hall of Fame.
Councilwoman Annie Wauneka sat at the head of the table. Nancy Evans, director of BIA Area social services, sat at the table with her, along with social and health workers Ernest Benally, Ella Shirley, Peggy Nelson, Virginia Nez, Deborah Swaim and Eloise DeGroat. It was June 13, 1979, the first day of a two-day gathering in Farmington to discuss concerns about hundreds of Navajo children in foster and adoptive homes off tribal lands, cut off from their families, culture and language.
By 1978, one-third of all American Indian and Alaska Native children were missing from their communities mostly caught in county and state social service systems and private religious placements.About eight months earlier, in November 1978, the Indian Child Welfare Act (Public Law 95-608) passed basically outlawing the practice of non-Indian foster and adoptive placements and setting up a process to transfer Indian child welfare cases to tribal courts.Diné children were coming home and Navajo Community College, now known as Diné College, played a part in implementing the law that made it happen.
BIG READ: NCC stepped up to help start ICWA – Navajo Times

Wednesday, August 8, 2018

Judge upholds Indian Child Welfare Act #ICWA

Arizona, PHOENIX -- A court has thrown out a bid to void a federal law that challengers claim is racist because it places the desires and rights of Native American tribes over the constitutionally protected best interests of children.
In a unanimous ruling Monday, the 9th Circuit Court of Appeals did not address the contention of the Goldwater Institute, representing Arizona couples adopting Native children, that the law is unfair and illegal.
Instead, the three-judge panel pointed out that all the adoptions had gone through since the lawsuit was first filed in 2015. As such, they concluded, none of the plaintiffs had been harmed and there was nothing left on which the court could rule.
Monday's ruling drew a slap from attorney Timothy Sandefur.
Because Wake threw the case out on the grounds there was no basis for a lawsuit, at least not yet, he never addressed the question of whether the federal law amounts to illegal racism.

Source: Judge upholds Indian Child Welfare Act | Local | azdailysun.com

Ed. Note: This is far from over... Taking Native children from their tribes is still going on...

Tuesday, July 31, 2018

Native American and Indigenous Canadian Mighty Girls

When I was a little girl I was taught that there were no Indians. The only time I ever saw Indians was when we visited the stupid natural history museum and they were dead and stuffed like the dinosaurs.... [When Sesame Street] called me up and said that they wanted me to recite the alphabet like everybody else does, and count from one to ten....I said that I wasn’t interested in doing that, but I asked if they had ever done any Native American programming.... I was doing essentially the same thing that I was doing all along, in trying to raise consciousness and spotlight Native America, because it’s fascinating and interesting.” — Buffy Saint-Marie, Canadian-American Cree songwriter, educator, and social activist, in an interview with Confessions of a Pop Culture Addict, June 2009
Adoptee Buffy Sainte-Marie’s episodes of Sesame Street started airing in 1975, but sadly, representation of Native American and Indigenous Peoples in media — especially children’s media — continues to be rare. In fact, in a 2012 study by the Cooperative Children’s Book Center of 3,600 children’s books, less than 1% of them featured Native American or Indigenous characters.
Fortunately, there are some great books available featuring Native American and Indigenous Canadian Mighty Girls! November (2017) is Native American Heritage Month in the United States, during which time we recognize the contributions and cultures of the Indigenous Peoples of North America.
To celebrate this heritage month, we’ve put together a selection of wonderful books starring Native American and Indigenous characters to share with your children. Whether reading a great piece of historical fiction, a fascinating biography, or a story that features modern Native American girls in their day-to-day lives, they’ll love these stories. And who knows? You might just learn a thing or two yourself!
For more reading recommendations for children and teens, visit our Native American and Aboriginal book section.

KEEP READING

Wednesday, July 4, 2018

My Clans

By Lara Trace  (Harlow-Bland-Morris-Conner ancestors)

My unmarried birthparents Earl and Helen lived on the southside of Chicago in the 1950s when I was conceived.  Many people had relocated to cities for work (watch the LOOKING TOWARD HOME documentary).  Both my parents were from rural areas.  My father Earl Bland joined the Navy at age 18 and as far as I know, didn’t identify as Indian but knew he was. (Earl was mixed-American Indian and Euro – mostly Irish.) The women in the Allen-Harlow-Bland-Morris family had strong intentions to maintain and live American Indian”culture.”  The Harlow clan, to this day, hold an annual powwow gathering and talking circle.  No one I know in the family was enrolled in a tribe.  Their migrations to Illinois from Virginia, Tennessee and Kentucky enter into this.  And it’s a concern.  I was not there to hear the stories of who, how and why.
I know what my father told me when we first spoke.  Could he have been wrong? Did he say Cherokee because it’s a common name, more known than the Potawatomi, Huron, or Sac and Fox? (We have a real problem in the US with so little Indian history being taught or written. Unless it’s taught at home, you’ll have a hard time finding evidence or proof of American Indians still living in Illinois.)
I had no reason to question my father Earl when I was 38.  I took him at his word.  Obviously I had questions about why I was adopted out, why they gave me away and not many questions about ancestral charts proving Indian blood. The reason I bring this up is the Indian Identity Police.  Some are suggesting if you are not an enrolled “member” of a federally recognized tribe, then you should not claim your Indian ancestry.
But Why?  I am a member of a family whose women identify as Indian for generations.
TracesBookFINAL.inddAs an mixed-race adoptee, it’s been a jagged pill for me to swallow.  I followed my instincts, not expecting I’d ever find answers. Before I finished the memoir One Small Sacrifice, my sister Teresa and I worked with a genealogist to find proof on the Morris-Conner side. (One great-grandmother Mary Francis Morris was raised by relatives who are Watson-Wards, who are enrolled Cherokee.)
How many tribes are now petitioning the federal government for “recognition” to be deemed sovereign? Over 200 tribes, such as five tribes in Virginia who are not “federally recognized.”
“How did you know you’re Indian?” My dad’s youngest sister Janie asked me once on the phone.  My aunt told me many stories about Granny Morris-Conner smoking a pipe, using tobacco as medicine and how she always knew she was Indian.
Not hesitating, I told my aunt, “I always knew.”  But I told her that until I met my father, I didn’t claim Indian ancestry. I believed it but never said it. After I met Earl and was told then I did become a “Native” journalist in 1996.
For me and for other adoptees, you’re on the Red Road with no map.  You can only follow the voice in your head.
Five years prior, in 1991, I was in Mexico and woke one night and started writing Red Man: Through the Eyes of Many. First it was a poem then developed into a series of children’s stories. I had no evil intention. I was sitting on a cold tile floor in a bathroom at 2 a.m.: this writing came like a vision and the stories just flowed out.  Later, with miraculous synchronicity, back in Oregon, I met Merle Locke, a famous Oglala Lakota ledger artist, who told me to go meet his sister Ellowyn.  I drove out to Pine Ridge, South Dakota, she read my stories, liked them lots, and taught me history at her kitchen table, history you’d never find in a book.
That same trip I did my first sweat on the Rosebud rez.
Like my grandmothers, I walk the red road without enrollment papers saying I’m Indian.

(My mother Helen Thrall's mother taught on the Bad River rez in Wisconsin. Why? I don't know yet.)

Monday, July 2, 2018

Reclaiming Native Truth: A Project to Dispel America’s Myths and Misconceptions

New First Nations Report Looks at Shifting Narratives around Native People



June 29, 2018; Indian Country Today
The stories mass media tells about Native Americans tend to be inaccurate, if any stories are told at all. New, old, and emerging sources present narratives that are both conflicting and inaccurate. We are shown images of people who are impoverished and people who have become rich from casinos; the noble warrior and the savage warrior. Last week, a report was released by a project that has set out to identify, understand, and strategize to dispel these images.
As reported by Indian Country Today, First Nations Development Institute and Echo Hawk Consulting released a report that shares research conducted with support from the Kellogg Foundation, the Robert Wood Johnson Foundation, and others. “Reclaiming Native Truth: A Project to Dispel America’s Myths and Misconceptions” looks at how Native Americans are perceived and some ways to change and improve the accuracy of those perceptions.
In its coverage of the report, Indian Country Today highlights four takeaways:
  • Discrimination: Only 34 percent of Americans believe that Native Americans face discrimination. On the other hand, images of wealth from Indian gaming and free hand-outs by the federal government fuel bias.
  • Narratives: According to the research, few people have experience with Native Americans, but instead accept negative images others present. Oddly, these negative perceptions rise with proximity to Native communities. Only 56 percent of those living near Native communities feel that the federal government should do more to help, compared to 64 percent of those who live further away.
  • Invisibility: Many consider Native Americans part of a “romanticized past.” Their invisibility in almost all aspects of US society worsens this.
  • Desire for Complete History: People are aware that they do not know enough about Native American culture and history, and most (78 percent) want to learn more.
The report stresses how important it is for Native Americans to reclaim the narrative and change it to more accurately reflect the truth. For those who are ready to change the dominant narrative, there are two guides that accompany the research report: One for Native peoples and their organizations, and another for engaged allies.
The latter guide presents a framework for allies to tell stories and explore issues using four specific elements: values, history, visibility, and a call to action. It shares some example stories structured in that fashion.

Here is an example from the report, stressing the importance of upholding the Indian Child Welfare Act:
  • All children deserve to be raised by loving families in supportive communities, surrounded by the culture and heritage they know best. In Native cultures, family is defined very broadly. Everyone plays an active role in raising a child and is ready to help in times of crisis. (Values)
  • But when the U.S. child welfare system was created, it was biased against raising a child in this way—as a community. As a result, the US government removed Native children from their families—not because of abuse or neglect, but because of this communal way of being. The Indian Child Welfare Act (ICWA) was passed in 1978 to prevent Native American children from being unjustly taken away and adopted outside their culture. (History)
  • Today, however, ICWA is not consistently respected. (Visibility)
  • We need to uphold and improve the law to make sure we are doing what is best for Native children. (Call to action)
Mark Trahant, editor of Indian Country Today and author of the article, says that a master narrative is important because it sets the overall tone—it “tells each of us what’s right, what’s fair, and how we all fit into a larger story.” But he also states that Native people must not simply consume the story, they must tell it and make sure it is based on Native truths. The call to action for allies is to make sure we do what we can to raise the visibility of those truths.—Rob Meiksins

Sunday, July 1, 2018

Controversial Experiment: Three Identical Strangers (adoptees)

In 1961, Manhattan’s Child Development Center (which later merged into the Jewish Board) began a controversial experiment, which involved separating adopted twins and triplets into families of differing financial means and studying how their personalities were shaped by their environments. Researchers would come to the children's homes annually and run tests with them, claiming it was standard procedure. [This sounds like something the Nazis would do...]
Robert Shafran, Eddy Galland, and David Kellman were all over the tabloids and daytime talk-show circuit when they discovered each other at age 19.

NEW DOCUMENTARY in 2018: 'Three Identical Strangers' is true story of triplets separated at birth

Three Identical Strangers (2018) Movie

Three Identical Strangers in US theaters June 29, 2018. Follows a trio of people who make the discovery at age 19 that they are identical triplets separated at birth.

The Explosive Story Behind Three Identical Strangers read

"Three Identical Strangers": Don't Read This Review, Just Go ...

 

Thursday, June 21, 2018

Many Native Americans, Citing History, Angry Over Trump Immigration Policy

Native Americans are no strangers to the break-up of families
Source: Many Native Americans, Citing History, Angry Over Trump Immigration Policy




Wednesday, June 20, 2018

Reflections from the Hogan: Separating Families? It's What the US has Always Done

Wirelesshogan LINK: There is a crisis going on at our borders. Children are being separated from their families. Mothers are being separated from their babies. ...



Throughout our history the United States of America has used the
separation of families as a means of controlling people of color.



Indian Boarding Schools:

"In
1961, when I was six years old, my parents were ordered by the U.S.
government and the BIA to put me in Kinlichee Boarding School. My father
took me there and left me crying after him. I remember crying all the
time. I was in Kinlichee for six years, Toyei Boarding School for two
years, and Fort Wingate Boarding School for one year.  When we arrived
at boarding school, we were assigned a number, were given baths, and
were dressed in identical clothes and shoes. I was stripped of my Navajo
clothes and moccasins, which had been sewn for me by my mother, and
they were thrown away."





"I was always lonely. Every chance I got, I would go to the laundry
room. It had a big window, and if I sat in a certain place, I could see
the road at the top of the canyon or mesa. I would watch the road to see
if my parents were coming to get me. Kinlichee Boarding School was
built near a wash and was surrounded by a fence. I tried many times to
run away as I got older, but I was always caught. One time at Toyei
Boarding School, I crawled through the sagebrush, dirt, trees, and
cactus for miles, but they found me and brought me back for more
punishment."

(Written by Susie Silversmith, a boarding school survivor – quote taken from CRCNA Doctrine of Discovery Task Force – “Creating a New Family: A Circle of Conversation on the Doctrine of Christian Discovery” - pg. 55)

Tuesday, June 19, 2018

In Canada, hypocrisy is a uniquely potent force

In 2015, the Truth and Reconciliation Commission of Canada released its final report, with ninety-four calls to action, and Justin Trudeau was elected to great gusts of hope that we might finally confront the horror of our history.

In the time since, the process of reconciliation between Canada and its First Nations has stalled, repeating the cycles of overpromising and underdelivering that have marred their relationship from the beginning. The much-vaunted commitment to “Nation to Nation” negotiation has been summarily abandoned. The National Inquiry into Murdered and Missing Indigenous Women and Girls—another Trudeau election promise—has been plagued by resignations, inertia, and accusations of general ineffectiveness. Nonetheless, the acknowledgment is spreading. No level of government has mandated the practice; it is spreading of its own accord.

The Truth and Reconciliation Commission report of 2015 described Canadian colonization as a conquest with two major thrusts: the starvation of indigenous groups, and the attempt to erase indigenous languages and religious practices.

READ: Canada’s Impossible Acknowledgment | The New Yorker

Tuesday, June 5, 2018

KINSHIP: State Turns to Urgent Placement of Foster Kids with Relatives, Friends

Making matters more urgent are the strict requirements under the Indian Child Welfare Act, which strongly favors placement in tribal households like the Tointighs’. The family said the fact that John Tointigh and their three biological children are members of the Apache tribe increased their appeal in the eyes of DHS. The foster kids they took in come from a different tribe.

Source: State Turns to Urgent Placement of Foster Kids with Relatives, Friends | Oklahoma Watch

Since the latter half of 2016, the percentage of children placed first in a kinship foster home by the state has increased, according to Oklahoma Department of Human Services data. Under DHS' definition, kinship can include not only close blood relatives but also more distant relatives, family friends, community members who have played an important role in the child's life, and others.
Month Children Placed in Kinship as First Placement Children Removed from Family Home and Eligible for Placement Percent of Kinship as First Placement
Baseline: July-December 20168782,54034.6%
January-June 20171,0012,59438.6%
July-December 20171,0092,26444.6%
January-June 2018 (YTD) 6641,41746.9%

Sunday, June 3, 2018

How Do We Mend The Hoop?

By Trace Hentz (Winyan Ohmanisa Waste La Ke)

This is an essay from the anthology The Lost Daughters: Writing Adoption From a Place of Empowerment and Peace was edited by Amanda H.L. Transue-Woolston, Julie Stromberg, Karen Pickell, and Jennifer Anastasi. (published in 2011)

Years ago I was embarrassed to say I was adopted. I did not feel lucky. I did not have a clue that my adoption hurt me so badly, its tentacles reached into every aspect of my life, even as an adult. My hoop, my connection to my ancestors, was broken by my adoption.
I ached to know my own mother, the woman who created me.
One expert wrote, “Loss of the most sacred bond in life, that of a mother and child, is one of the most severe traumas and this loss will require long-term, if not lifelong, therapy.” (now called toxic stress)
Really?  No one helped me with this. I had therapy twice. The counselling I received in my 20s or 30s concerned my dysfunctional childhood and yet all my issues stemmed from my adoption wound and loss. They missed it or didn't inquire or connect the dots. Why is that?
For close to 20 years, on my own I searched and simply wanted to find answers and the truth. I made calls before I showed up anywhere; I did not disrupt anyone’s life.  If I was invited to meet relatives, I went. In 2011 alone, two cousins have filled giant gaps in my ancestry. Prayers are answered, even the unspoken ones.
I can see how adoption loss can last a lifetime. For some friends, they're stalled with sealed adoption records, not knowing which tribe, and suffer greatly with grief and depression.
For them, I wrote my book as a journalist and adoptee and now I write a blog for other American Indian adoptees, raised by non-Indians.
For those who attempt to open their own adoption, or simply want to understand, I explain many stages, steps I had taken: some good, some hard. 
Sharing stories is how we heal, how we mend the hoop.
Even now there is persistent rampant poverty in Indian Country. Even now it isn’t easy being Indian, on and off the reserves. But it is definitely better to know who you are, which tribe, and not live in a mystery. Someone needs to build a bridge for these adoptees. Open records will accomplish this.
It's hard to admit but adoptees with Indian blood find out soon enough their reservations are closed to strangers. Without proof, without documents, you’re suspect.
We don’t always get our proof since state laws prevent it.  Just one Minnesota tribe, White Earth, decided to call out to its lost children/adoptees; this made news in 2007.  Just a few adoptees showed up. Why? Adoption records are still sealed in Minnesota.
America’s Indian Adoption Project was not publicized or well known, just like a few more secrets I found out. Congress heard Indian leaders complain in 1974, “In Minnesota, 90 percent of the adopted Indian children are placed in non-Indian homes.”
I was born in Minnesota.
For any adoptee going back to their tribe, this requires a special kind of courage. Adoptees know this. Rhonda, a Bay Mills Tribal member, an adoptee friend of mine, was told early on – be happy, be white.  Ask yourself, how would you react?
When did Indian Country become such a bad place to be from? When did this happen? How did this happen?
My mission is to find these answers and build new bridges... it is time to mend the hoop for all adoptees.

The Hoop symbolizes the never ending circle of life which starts with birth, then goes to maturity, then to old age and death with the completion of the hoop in rebirth here or in the spiritual world. The individual who has his life in order stands in the center of the hoop to see, to understand, and to be guided by the various paths of life around him. The best compliment one can pay an individual is to say that he stands in the center of the hoop of life or that he lives on the correct path of life. http://www.grandfathersspirit.com/Hoop-of-Life-Buffalo-Skull.html
THE BOOK


MORE

MDHHS - Trauma & Toxic Stress

Trauma and Its Impact on Children and Their Families . Information about trauma/toxic stress and their impact; the ACEs study & building resilience

Thursday, May 31, 2018

Out of Darkness: 7 Part Series: Indigenous Solutions for Child Welfare


In This Series

news

ResidentialSchoolIndigenousWelfare.jpg

How Canada Created a Crisis in Indigenous Child Welfare

Part one of a series: from residential schools to the Sixties Scoop, governments set out to undermine Indigenous families.
By Katie Hyslop, 9 May 2018

news

AttawapiskatReserveHome.jpg

How Poverty and Underfunding Land Indigenous Kids in Care

Part two of a series: governments falling short in fixing Indigenous child welfare crisis, say critics.
By Katie Hyslop, 14 May 2018

news

AshleyBachIndigenousYouth.jpg

Lessons from Care: ‘If the Government Hadn’t Done All Those Terrible Things’

Part three in a series. Who better to ask for solutions than Indigenous youth who have been in government care. First up, Ashley Bach.
By Katie Hyslop, 16 May 2018

news

paul-martin-1.jpg

The Kelowna Accord, Racism and the Child Welfare Crisis

Part four in a series. Former PM Paul Martin says an opportunity was lost; Cindy Blackstock isn’t so sure.
By Katie Hyslop, 22 May 2018

news

katrine-conroy.jpg

Changes Coming — Slowly — to Indigenous Child Welfare in BC

Part five of a series. Now that governments are finally acknowledging the problem, here’s what is changing.
By Katie Hyslop, 24 May 2018

news

Jaye-Simpson-Smaller.jpg

Lessons from Care: ‘The Only Flaw in This System Is that Some of Us Survived’

Part six in a series. Jaye Simpson on lessons from a childhood in care.
By Katie Hyslop, 28 May 2018

news

jacquie-green-convocation-ring.jpg

Closing the Gap Between White Schools of Social Work and Indigenous Families

Part seven of a series. Indigenizing social work, one school at a time.
By Katie Hyslop, Today

 

Sunday, May 27, 2018

Keep Dancing: We are not Victims

THIS IS AN EARLIER POST from this blog
By Trace A. DeMeyer

“I get up. I walk. I fall down. Meanwhile I keep dancing.” That is a line in the book “Bird by Bird” by Ann Lamott.  Her comical book offers instructions on writing and life and so far -- I’ve had good belly laughs. Yep, Ann made a funny book!
In part two, Ann was fighting herself over jealousy of another writer friend. She wrote, “Sometimes this human stuff is slimy and pathetic - jealousy especially so - but better to feel it and talk about it and walk through it than to spend a lifetime poisoned by it."

Poison is nothing to mess with.  I spoke with an adoptee friend last night and Levi is sure we adoptees need to create new ceremonies, even some just for us adoptees. I was nodding at every word Levi said.  A lifetime of isolation from what we know to be ours, our blood rights as Indigenous People, our language and culture and the healing offered by participating in ceremony, it was not ours growing up white and adopted and assimilated.

But we adoptees are not victims, Levi said. No, we are changed by adoption but not its victims.

I thought about ceremony, what ceremony I missed growing up, and what other Indian people probably took for granted growing up. That does make me jealous. I didn’t get to meet my grandmothers in flesh, only in dreams.
I am sad I do not how to make my own regalia. I see others dance at powwow and wish someone had time to teach me what I need to know.

I can think of a million things I’d like to know. When I met relatives in Illinois last year, I was over the moon happy.  My Harlow cousins filled many holes in my heart.
I am in reunion. Jealousy is not my poison.

For those not in reunion, their hearts ache.  We need to find a way to heal them.

where were you adopted?

where were you adopted?

Lost Children Book Series

Every. Day.

Every. Day.
adoptees take back adoption narrative and reject propaganda

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.

Join!

National Indigenous Survivors of Child Welfare Network (NISCWN)

Membership Application Form

The Network is open to all Indigenous and Foster Care Survivors any time.

The procedure is simple: Just fill out the form HERE.

Source Link: NICWSN Membership

Read this SERIES

Read this SERIES
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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.

Our Fault? (no)