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Saturday, November 14, 2015

When Terrorism is Personal #BabyVeronica #FlipTheScript #NAAM2015

Guest Post


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We were shocked again today, as incomprehensible violence was unleashed upon Paris. While the newscaster reported as gently as possible that we still did not know the extent of the casualties, my daughter pointed out that forty-three people in Beirut were also killed today, and wondered why that didn’t seem to matter. I said: Because we expect it in Beirut, not in Paris, but that to the people involved I’m sure it didn’t matter where they were.

I wondered about what to write today for Flip The Script on National Adoption Month, when everything else seemed to pale in comparison. If those forty-three in Beirut don’t matter, then speaking about against unethical adoption seems little more than whining.

But I thought again of what I said to my daughter – that to those involved it matters greatly. So I am writing this for them. As we (rightfully) grieve over terrorism in the city of lights, there are thousands of children in the United States, Canada, and elsewhere who have been unjustly ripped from their families, and who are living – right now – in fear. To them, Paris must seem very far away. They are experiencing their own personal terrorism, but we don’t see it.

Children who have been taken by CPS (or whatever equivalent of that you may have) are at far greater risk to suffer abuse of every kind under their “care” – physical, sexual, medical, and psychological – than with their own family. Putting children into foster care is too often the beginning of the nightmare, not the end. Considering that the National Center on Child Abuse and Neglect (NCCAN) recently calculated that for every one truly abused child that is rescued by CPS, there are seventeen who never should have been removed at all, one might wonder why this happening.

The answer is simple: Money. Kids are a cash crop. Adoption and foster care are a huge industry. And since women and girls are not so easily shamed into relinquishing their children nowadays, the baby brokers had to think of another way to keep those little orphans coming down the pipeline.

Their jobs depend on it.

So now children are taken for these reasons:
  • Poverty, or, just not having as much money as the prospective adoptive family
  • Asking for a second opinion after a medical diagnosis is made regarding your child
  • Being Native American
  • Being short
  • Considering adoption then deciding against it
  • Going to the ER for any reason
  • Using medical marijuana
  • Being a single parent
  • Disagreeing with anything a teacher or other authority figure says about your child
  • Not adhering strictly to the recommended vaccine schedule
  • Being exceptionally attractive
  • Not putting your child into preschool
  • Allowing your child to play in your own yard
  • Having an unusual birthmark
  • Your neighbor or some awful relative just wants to hurt you
  • CPS meeting their “children in care” quotas
  • And I’ll say it again, because this is the #1 reason: You don’t have the money to fight back.
Remember Veronica Brown? Kidnapper-mommy Melanie Capobianco said, when asked by a judge why she and her husband should have the child over the natural father: “We love her more.” They loved her so much, they were okay with tearing her crying and screaming from the perfectly capable family of which she was an integral part. The Supreme Court of the United States agreed. As did lower courts and the governors of two states, as well as many lesser players who earn a paycheck by the misery of others.

You may look at Veronica now, and think, “She looks fine to me. She’s not suffering.” And I certainly hope it is true that she is not being physically abused. But I am certain she is being systematically terrorized in lesser ways. Daily micro-aggressions – the little digs made about her original family, the stipend the wealthy Capobiancos collect for Veronica’s non-existent “special needs”, the primal memory of her father who loved her, of her mother who didn’t, of her sister and grandparents and countless others who are considered unworthy because she’s Matt and Melanie’s plaything now.

We compare the Capobiancos with the Browns and make judgements on which are the better parents, when that never should have been an issue. There should have been no legal battle. There should have been no contest after her father said, “I want to raise her.” That should have been the end of it. But because children are thought of things instead of people, and because the Capobiancos had the money to fight, little Veronica was awarded to them just as if she was a trophy.

We compare and judge and divide. We tear down and blame. We think it can’t happen to us, and that there must have been a reason we don’t know about when it’s our neighbor. And when the threat is thrown into our face, like it was today, we think either that it’s them, meaning “not us” as victims, or it’s them, meaning “anyone who isn’t like us” as perpetrators. The truth is, there is no us and them.

It’s all us. We are us. They are us.

Meanwhile, children are carrying another trash bag of their meager belongings to yet another foster home. They are meeting strangers who are their new parental stand-ins, wondering what they did wrong, wondering if they will be abused here like the last place, wondering if they will be separated from their siblings too, wondering if they will ever see their parents or their pets again. They are being conditioned to accept whatever happens to them, like good hostages, hoping that will win their freedom. Their native language will eventually be squelched, as will their faith, and their memories.

They are not people, they are children and therefore commodities. They are living in their own personal hell, while we reassure ourselves that at least bombs are not dropping on them.

Elle Cuardaigh is author of The Tangled Red Thread and contributor of The Adoptee Survival Guide

Friday, November 13, 2015

GUEST POST: Reactive Attachment Disorder by Levi EagleFeather

CLICK: AMERICAN INDIAN ADOPTEES: GUEST POST: Reactive Attachment Disorder by Levi E...: Levi EagleFeather (Lakota) 

This is one of the most read posts on this blog, please click to read... We thank you... Trace...
"...We're the evidence of the crime. They can't deal with the reality of who we are because then they have to deal with the reality of what they have done. If they deal with the reality of who we are, they have to deal with the reality of who they aren't." - John Trudell - See more at: http://splitfeathers.blogspot.com/2014/08/guest-post-reactive-attachment-disorder.html#sthash.EgghdVUJ.dpuf

Wednesday, November 11, 2015

Children of the Dragonfly

Children of the Dragonfly: Native American Voices on Child Custody and Education
 

Children of the Dragonfly: Native American Voices on Child Custody and Education

by

Sometimes the losses of childhood can be recovered only in the flight of the dragonfly. Native American children have long been subject to removal from their homes for placement in residential schools and, more recently, in foster or adoptive homes.  The governments of both the United States and Canada, having reduced Native nations to the legal status of dependent children, historically have asserted a surrogate parentalism over Native children themselves.  Children of the Dragonfly is the first anthology to document this struggle for cultural survival on both sides of the U.S.-Canadian border.  Through autobiography and interviews, fiction and traditional tales, official transcripts and poetry, these voices— Seneca, Cherokee, Mohawk, Navajo, and many others— weave powerful accounts of struggle and loss into a moving testimony to perseverance and survival.  Invoking the dragonfly spirit of Zuni legend who helps children restore a way of life that has been taken from them, the anthology explores the breadth of the conflict about Native childhood.   Included are works of contemporary authors Sherman Alexie, Joy Harjo, Luci Tapahonso, and others; classic writers Zitkala-Sa and E. Pauline Johnson; and contributions from twenty important new writers as well.  They take readers from the boarding school movement of the 1870s to the Sixties Scoop in Canada and the Indian Child Welfare Act of 1978 in the United States.  They also spotlight the tragic consequences of racist practices such as the suppression of Indian identity in government schools and the campaign against Indian childbearing through involuntary sterilization.

CONTENTS
Part 1. Traditional Stories and Lives
Severt Young Bear (Lakota) and R. D. Theisz, To Say "Child"
Zitkala-Sa (Yankton Sioux), The Toad and the Boy
Delia Oshogay (Chippewa), Oshkikwe's Baby
Michele Dean Stock (Seneca), The Seven Dancers
Mary Ulmer Chiltoskey (Cherokee), Goldilocks Thereafter
Marietta Brady (Navajo), Two Stories
 
Part 2. Boarding and Residential Schools
Embe (Marianna Burgess), from Stiya: or, a Carlisle Indian Girl at Home
Black Bear (Blackfeet), Who Am I?
E. Pauline Johnson (Mohawk), As It Was in the Beginning
Lee Maracle (Stoh:lo), Black Robes
Gordon D. Henry, Jr. (White Earth Chippewa), The Prisoner of Haiku
Luci Tapahonso (Navajo), The Snakeman
Joy Harjo (Muskogee), The Woman Who Fell from the Sky
 
Part 3. Child Welfare and Health Services
Problems That American Indian Families Face in Raising Their Children, United States Senate, April 8 and 9, 1974
Mary TallMountain (Athabaskan), Five Poems
Virginia Woolfclan, Missing Sister
Lela Northcross Wakely (Potawatomi/Kickapoo), Indian Health
Sherman Alexie (Spokane/Coeur d'Alene), from Indian Killer
Milton Lee (Cheyenne River Sioux) and Jamie Lee, The Search for Indian
 
Part 4. Children of the Dragonfly
Peter Cuch (Ute), I Wonder What the Car Looked Like
S. L. Wilde (Anishnaabe), A Letter to My Grandmother
Eric Gansworth (Onondaga), It Goes Something Like This
Kimberly Roppolo (Cherokee/Choctaw/Creek), Breeds and Outlaws
Phil Young (Cherokee) and Robert Bensen, Wetumka
Lawrence Sampson (Delaware/Eastern Band Cherokee), The Long Road Home
Beverley McKiver (Ojibway), When the Heron Speaks
Joyce carlEtta Mandrake (White Earth Chippewa), Memory Lane Is the Next Street Over
Alan Michelson (Mohawk), Lost Tribe
Patricia Aqiimuk Paul (Inupiaq), The Connection
Terry Trevor (Cherokee/Delaware/Seneca), Pushing up the Sky
Annalee Lucia Bensen (Mohegan/Cherokee), Two Dragonfly Dream Songs
 
 
 
I found this book back in 2004 and read it...very moving stories...  A few of these writers are good friends to me... Lawrence Sampson contributed to the anthology CALLED HOME, published last year... Trace 

Sunday, November 8, 2015

Justice Department Sues South Dakota State Agency for Discrimination Against Native American Job Applicants at Pine Ridge Reservation

DOJ Sues S. Dakota DSS for Discrimination Against Tribal Job Applicants


DOJ Press release here.

The Justice Department today filed a lawsuit against the South Dakota Department of Social Services (DSS) alleging that at its Pine Ridge Reservation Office, the state agency repeatedly discriminated against Native American job applicants because of their race, in violation of Title VII of the Civil Rights Act of 1964.
The lawsuit, filed in the U.S. District Court for the District of South Dakota, alleges that in failing to select well-qualified Native American applicants for several positions in DSS’s Pine Ridge Reservation Office, the state agency engaged in a pattern or practice of discrimination and violated Title VII of the Civil Rights Act of 1964, a federal statute that prohibits employment discrimination on the basis of sex, race, color, national origin and religion.

“Federal law provides all Americans with equal opportunity to compete for jobs on a level playing field free from racial discrimination,” said Principal Deputy Assistant Attorney General Vanita Gupta of the Civil Rights Division.  “When employers discriminate against qualified job applicants because of what they look like or where they come from, they violate both the values that shape our nation and the laws that govern it.”

U.S. v. S.D. DSS Complaint here.
According to the complaint, in October 2010, Cedric Goodman, a Native American with supervisory experience as a social worker, as well as several other well-qualified Native Americans, applied for an Employment Specialist position at DSS’s Pine Ridge Office.  The complaint alleges that after interviewing Goodman and the other Native American candidates who met the employer’s objective job qualifications, DSS removed the vacancy and hired no one.  The next day, however, DSS reopened the position and ultimately selected a white applicant with inferior qualifications and no similar work experience.  The complaint alleges that DSS discriminated against Goodman and other similarly-situated Native American applicants based on their race.
In addition, the complaint alleges that denying Goodman’s application was part of a pattern or practice of race discrimination by DSS, where the agency repeatedly removed job postings and used subjective, arbitrary hiring practices to reject qualified Native American applicants for Specialist positions.
Over a two year period beginning in 2010, DSS posted 18 Specialist vacancies for its Pine Ridge Reservation Office.  Even though the agency received nearly 40 percent of its applications from Native Americans, DSS hired 11 Whites and only one Native American, while removing six other openings entirely.

Friday, November 6, 2015

The Hard Journey #NAAM #FlipTheScript




By Trace Hentz, reunited adoptee, blog editor


It's November. It's Adoption Awareness Month and Native American Heritage and History Month.

Man, that's too bad. Each deserves more than a month of attention. They deserve ALL our attention.


First up, READ: Lost Daughters: The Journey of Searching. I met Jenn earlier this year at a conference in Boston. She's a gentle soul with a strong courageous spirit.  Read about her journey. I do read Lost Daughters blog, often...

NOW - it's time to THINK HARD about adoption in general.

There is something awkward about being adopted that will challenge you - one, you want to know who you are; two, you are a mystery.  The hard journey to find out who you are is (from my own experience):  intense, epic, scary, challenging, unwritten, a path with an unknown destination, a way to test your patience and courage, and it will be the hardest thing you will ever do or experience. 

It's a path full of hurdles and emotional landmines.

TRUST ME on this!  You find out that the experience is lined with people who will hate you and love you when you go searching to find your identity, your first parents, your first families. There are brick walls called sealed records you'll have to break open or jump over. Emotions and secrets will blow up - yours and theirs.

Love and Hate? Yes, both.  Some people don't want to be found. Some people won't like you. Adoptees do face this and some face the fact their parents are already gone when you're finally able to find them.

The general public has no idea what it feels like to be adopted and live your life as a mystery with a fake identity.  Every time I look at my fake birth certificate, I laugh. It's a joke. The people who are adopted me are NOT my biological parents. But this paper says they are. It's official. It's got a seal on it. It's like a "bill of sale" and a purchase agreement. I have to be this new person because these people "procured" me through adoption. I take their name and be their kid.

But I am not their kid. They don't own me.

If the general public had any idea of the fandango and farce we adoptees live with and under, then the adoption laws could change faster. The laws are changing but very slowly.  There are several years of adoption propaganda written by a billion dollar adoption industry to make money.  It's a BUSINESS! You will rub up against it when you see the words "Forever Family" --- and the public chooses sweetened propaganda: It makes it sound so good. It makes all adoption good.

The Indian Adoption Projects were cultural genocide so they won't mention it, or us, or they'll deny it ever happened in the USA.  THE STOLEN GENERATION is called that for a reason and the governments in North America are still denying the public the truth. If there are 6 million adoptees living today, MANY of them are First Nations and Native American adoptees.

If you are not adopted, take a moment to consider how adoptees are given a big lie to live with --then we're expected to be grateful to the people who want us to be something we're not?  You'd have to be crazy to think anyone can live like that!

No wonder being adopted is so emotionally destructive.

To survive, I took on adoption like a college class. I got real good at chasing ghosts. I got good, like private detective good!  Read One Small Sacrifice, my memoir.  Because I started doing research on adoption back in 2004, I decided to find out even more on orphanages, trafficking and illegal adoptions. It's a bloody battlefield of coercion and greed and scandal.

Now I am posting here as well: www.armyofone.me.  I'm also posting some of the best blogging on this adoption topic all month, so please take a read...

Like this:

We Clock You from a Mile Away

by Snarkurchin
Dear wealthy, white, entitled moms of adoption: Adult adoptees see you, and some of us don't find your words "inspirational."
The thing is, I knew you right away. I recognize the fierce determination. The grit. The fight. Because everything about what you have was a decision, and nothing about what you have was easy. You are the kind of woman who Makes.Things.Happen. After all, you made this happen, this family you have.
++++++++++++++++++  ====================

So strap on your reading glasses - this is the month for ADOPTEES to #flipthescript on adoption propaganda.










Epigenetics: Scientific Evidence of Intergenerational Trauma

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By Ruth Hopkins 
Originally published November 26, 2011 

Shortly after his second birthday, my son stopped talking. The onset of symptoms was just that abrupt. After nearly two years of visits to doctors and specialists, he was finally diagnosed with atypical autism.

Autism encompasses a spectrum of psychological disorders in which the use of language, reaction to stimuli, interpretation of the outside world, and the establishment of social relationships are difficult and unusual. One in 110 children have autism spectrum disorders (ASD), and males are more likely to have it than females. Autism is a complex disease with no single known cause. The range of disorders that autism comprises is such that no two children who’ve been diagnosed with autism are the same. Autism arises from a mixture of genetic and environmental factors, which as of yet, have not been clearly delineated.

Epigenetics, a relatively new field in science, could help define the causes of Autism and offer up new modes of treatment for the disorder, as well as other diseases like cancer, schizophrenia, Alzheimer’s and diabetes. Epigenetics is the study of gene expression governed by the epigenome, the cellular material that sits on top of our genetic code. The epigenome does not change the genetic code inscribed in our DNA; rather, it activates or silences genes through the mobilization of molecules called methyl groups. These chemical changes are triggered by our environment. Toxins, pollutants, changes in diet, deficiencies in prenatal nutrition, and exposure to stressors alters the way our genes are expressed through the epigenome. Furthermore, epigenetics has proven that these changes in gene expression are passed down to our offspring, for at least one generation.

Epigenetics renders the argument of nature vs. nuture moot because it establishes that the two are are inextricably intertwined. In regards to human development, one is as important as the other. We know that negative behaviors like smoking cigarettes, poor diet, or drinking access amounts of alcohol shortens our lifespan, but now epigenetics is confirming that these behaviors can predispose our children, and even our grandchildren, to similar diseases and decrease their longevity too.

Research in epigenetics reveals that both paternal and maternal toxic environmental exposures play a role in the development of disease in their offspring and future generations. Parental exposure to the popular herbicide Roundup has been linked to birth defects in their offspring. Vietnam veterans who were exposed to the herbicide agent orange, like my father was, pass on an increased risk for spina bifida and other diseases to their children. The prenatal nutrition of mothers has been shown to have an impact on an offspring’s risk of diabetes, stroke, and heart disease.

A study on the eating habits of multiple generations of families in Sweden revealed that grandfathers who went from a normal diet to regularly overeating had grandsons who died an average of six years earlier than the grandsons of those who didn’t. The bottom line is this: your grandparents’ and parents’ behaviors, and any toxins or trauma they were exposed to, affects your health directly.

Likewise, your behaviors and any toxins or trauma you’re exposed to could affect the health of your children and grandchildren. Epigenetics may provide hard scientific evidence of intergenerational trauma among American Indians and link it directly to diseases that currently afflict us, like cancer and diabetes.

The term “intergenerational trauma” has been used to describe the cumulative effects of trauma experienced by a group or individual that radiates across generations. For natives, intergenerational trauma has presented itself in the form of genocide, disease, poverty, forced assimilation via removal of children from their families to boarding schools, the seizure and environmental destruction of homelands, and other routes of European colonization.

The effects of intergenerational trauma include substance abuse, depression, anxiety, and a variety of other emotional problems. Emotional stress has also shown to effect gene expression via the epigenome. Studies show that the withholding of affection by a mother elicits brain changes in her infant that impairs their response to stress as an adult.

Epigenetics offers remarkable potential for the prevention of disease among American Indians as well. We can use epigenetic inheritance to restore the action of our genetic code from one generation to the next.

Once environmental stressors are removed and behavior is corrected, our DNA will revert to its original programming. We could cure diabetes through behavioral changes that allow our epigenome to operate correctly. The elimination of toxins and pollutants could greatly reduce the incidence of cancer and birth defects. Such modification of environmental exposures and behaviors will restore and even improve the overall health and capacity of our genetic line.

As for my son, further research in epigenetics may soon decipher the specific mixture of genetics and environmental exposures that lead to Autism Spectrum Disorders. Along with other scientific discoveries, we are hopeful that such studies will develop treatment that will lessen the severity of the symptoms that make his life difficult.

Until that time, we’ll continue to love and nurture our son, and thank the Creator for entrusting us with such a miraculous, artistically talented child, whose brave struggle to learn how to express emotions like anger and love inspires everyone around him.

Ruth Hopkins (Sisseton-Wahpeton/Mdewakanton/Hunkpapa) is a writer, a pro-bono tribal attorney, a science professor, and a columnist for the Indian Country Today Media Network. She can be reached at cankudutawin@hotmail.com 

Read more: http://indiancountrytodaymedianetwork.com/ict_sbc/epigenetics-scientific-evidence-of-intergenerational-trauma#ixzz1f0XmUrMD- 

PUBLISHED here on this blog in 2014: HERE

Thursday, November 5, 2015

60s Scoop: Sharing their stories



==================================================================


Cole Burston/Toronto Star

Shaun Ladue

Shaun Ladue calls himself the “survivor of a horrific childhood.” Adopted into a white family at the age of 3, Ladue, 48, says he endured abuse while growing up in Watson Lake, Yukon. So, at 14, Ladue left and never went back. He later became the first child in care in the Yukon to graduate high school and go on to university. And despite grappling with mental health issues for more than a decade, he’s “put all that behind” him and has reconnected with members of his biological family.
Looking back, Ladue recalls hearing the wind blowing in his backyard as a child — a unique, comforting sound he’s never heard anywhere else. “I now think on that wind, my ancestors were speaking to me, and they were giving me the strength to survive day-by-day abuse and ridicule,” Ladue says.
====================================================================

For three decades across Canada, thousands of aboriginal children were taken from their homes and adopted.




KEMPTVILLE — The scent of tobacco and sage fills the air as members of Canada’s aboriginal communities gather around a fire on the shores of the Rideau River.

Each takes a turn fanning medicinal smoke towards their bodies in a cleansing smudging ritual. Then, one by one, the 40 or so attendees of this Indigenous Adoptee Gathering introduce themselves to the group. Some are from Ontario, others from Manitoba or the Yukon. Some are Cree, others Métis or Ojibway.

Most are members of a stolen generation.

Beginning in the mid-1960s — and for several decades after — thousands of indigenous children across Canada were removed from their homes and typically placed with white middle-class families in Canada and abroad.

Patrick Johnston, author of the 1983 report Native Children and the Child Welfare System, dubbed it the Sixties Scoop.
 

Here is the link to the 60s Scoop story, photos, profiles and video in the Toronto Star HERE

Wednesday, November 4, 2015

Bad Seeds & Split-Feathers: November’s Happy Adoption Month

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November is a surreal and painful month for me: it’s National Adoption Month, Native American Month and possibly my birth month. The perfect traumatic trifecta!

While non-adoptive families are preparing to be grateful and thankful for their lives with their loved ones (Thanksgiving, Christmas), I am preparing to endure another year of not knowing my biological family and trying to accept that I will die, never seeing my birth mother’s face, or hearing her voice or receiving a hug from her.

I will die like I have lived, as the mythical changeling, forever severed from heritage, family and identity. And I will die knowing I failed miserably as the replacement baby that was supposed to cure my adoptive mother’s infertility.

So why am I upset about November celebrating Native American Month? Because I was told by my adoptive mother that I was mixed-blood American Indian and Irish. Given that I was adopted in 1958, I most probably am one of the babies that was stolen from my American Indian mother during the U.S. Government’s collusion with adoption agencies to exterminate native people (Indian Adoption Act of 1958). The adoption agencies that worked with the federal government made sure that Indian babies were transported across state lines so the mothers could never find them—some of the babies came from Canada. And because I was adopted through Catholic Social Services, my birth date was most probably changed. All I know is that my earliest pictures are labelled on the back like this: Changeling 3-4 1/2 months?

Before she died, my adoptive mother destroyed all my adoption papers plus the baby moccasins  I was wearing the day she got me. She remained committed to her promise to Catholic Social Services to obscure my past so I could never find my heritage, my family and roots.

My adoptive parents were not thrilled when I became an adult and was accepted by numerous American Indians—to the point that I was taught traditions and ceremonies. In fact, I was so welcomed and loved by these people, I raised my sons as traditional Eastern Woodland American Indians. Then, after years of feeling I had a place in the world—even though I didn’t know my mother and father—everything changed with the US Government’s passing of the Indian Arts and Crafts Act of 1990. Suddenly, having a Bureau of Indian Affairs (BIA) card certifying American Indian heritage was necessary to participate in pow wows and ceremonies. Thus began the attack by Full-blood Indians against mixed-blood Indians which is continuing to this day.

Overnight I and my sons morphed in white wannabees—who had no right to claim any of my heritage— I didn’t have “proof on paper”. After 25 years of acceptance, I was ostracized and lost the closest thing I had to a heritage and belonging that non-adoptive people take for granted.

So, ya, November is a terrible month for me. I am reminded by adoption agencies and adoptive parents, and some birth mothers, as well as non-adoptive people, that I should be grateful and happy I was taken from my mother the day I was born—I was “saved” from having a terrible life. I am reminded that without my original birth certificate and without a blood-quantum paper trail from the US Government, I cannot practice my American Indian beliefs and traditions—without the risk of going to jail. I am reminded that before the Indian Arts & Crafts Act of 1990, I was part of a vital and life-sustaining culture that my soul resonated with. And, because I am part of some groups that are welcoming Split-Feathers home to their tribes (those American Indian adoptees that were lucky enough to find their paperwork) I am reminded that I will never experience the welcome home pow wows and ceremonies that are intended to help adopted Indians heal.

November this year is worse than previous years—I am close to sixty—I’ve lived more years, than I have years to live before I die. And I know now, I will die without ever seeing my mother’s face or being accepted by my tribe.

Happy Adoption Month! Happy Native American Month! And (maybe?) Happy Birthday to Me!


ABOUT NoName Changeling: I am an adult adoptee who is finally coming to terms with my past and the psychological damage that occurred the day I was born. For fifty-seven years I believed I was worthless and that all the problems and challenges I had were totally my fault. After thirty years of psychological counseling for chronic depression, severe anxiety and late-diagnosis ADHD, I found my “family”—other adult adoptees that had similar experiences and characteristics. This blog is about freeing myself from the trauma of  adoption and taking back my power from the adults who treated me as a disposable commodity.

Tuesday, November 3, 2015

Duncan Campbell Scott plaque now includes his past creating residential schools

Duncan Campbell Scott plaque now includes his past creating residential schools

 

For many Canadians, Duncan Campbell Scott was a renowned poet and public servant — but a new plaque unveiled Sunday at his Ottawa grave site will also let visitors know about his role creating Canada's residential school system.
The revised text on the plaque that now stands beside his Beechwood Cemetery grave points out Scott's "notorious" 52-year career in what was then known as the Department of Indian Affairs.
"As Deputy Superintendent, Scott oversaw the assimilationist Indian Residential School system for Aboriginal children, stating his goal was 'to get rid of the Indian problem,'" the new plaque reads. "In its 2015 report, Canada's Truth and Reconciliation Commission said that the Indian Residential School system amounted to cultural genocide."
The previous plaque, erected in 2011, was almost entirely devoted to lionizing Scott's career as a poet, calling him "one of the outstanding figures in Canadian poetry." The new plaque also mentions his recognition of one of Canada's so-called "Confederation poets."
The new plaque was spearheaded by Cindy Blackstock, executive director of the First Nations Child and Family Caring Society of Canada. She said when she learned about Scott in high school, she was taught nothing about his residential schools legacy.
"I think when we look at Duncan Campbell Scott, many more of us are impacted by ... his residential schools than by his literary contributions," Blackstock told Ottawa Morning host Robyn Bresnahan in an interview on Monday.
"It was about setting the history right, and about giving all Canadians a better understanding of what we need to do in this country to restore justice. ... If we really want to be a country then we must learn from our past, both the celebratory times and the times of struggle, too."
Born in Ottawa in 1862, Scott joined the Department of Indian Affairs as a 17-year-old.
He became the department's deputy superintendent in 1913 and his travels with the department across Canada served as the inspiration for much of his poetry.
Literary critics have pointed out the irony that, at the same time Scott's poetry lamented the decline of First Nations in Canada, his own department was actively working to eradicate those same cultures.
Scott retired from his position as deputy superintendent in 1932 and died in Ottawa in 1947 at the age of 85.
"We realize that his resting place here can serve as a teaching tool for the generations in our midst and the generations to come, that the plaque ... can serve to tell the more complete history that most of us grew up not knowing," said Marie Wilson, commissioner of the Truth and Reconciliation Commission of Canada, at the plaque unveiling on Sunday.

Monday, November 2, 2015

Images From Carlisle Indian Industrial School

With the digitization of Carlisle Indian Industrial School information thanks to Dickinson College of Carlisle, Pennsylvania, a treasure trove of images is now available on the project’s website.
The college’s Community Studies Center (CSC) and its Archives and Special Collections Department put the project together in 2013 and since August of last year they have been sending teams of researchers to the National Archives to scan and digitize information relating to CIIS.
Here are just 12 images from the many pages available on the project’s website. View them all at CarlisleIndian.Dickinson.edu/Images.



RELATED: Carlisle Indian Industrial School Files Go Digital
 
See more at http://indiancountrytodaymedianetwork.com/gallery/photo/12-images-carlisle-indian-industrial-school-153081

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