PATHWAYS PRACTICE DIGEST A Practical Forum for Services to Indian Children & Families Autumn 2014
Inside This Issue
What Are Active Efforts? Cindy Blackstock How to Research Native Ancestry Assessing Youth Involvement NICWA Executive Transition
Changes and Transitions
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t’s an exciting time at the National Indian Child Welfare Association. The end of 2014 brings a change in the seasons. Along with it comes changes for our organization as well.
To begin, welcome to the new Pathways Practice Digest! We have completed our rebranding process. We hope you like the new look and feel of our newsletter. With great fanfare, we unveiled our new logo on Halloween to much positive feedback. Designed in collaboration with Native-owned design firm DGTL/NVJO, we wanted to refresh our look while staying true to our mission and NICWA traditions. The child in the cradleboard remains the center of all we do. We further recognize that helping our children grow up safe, healthy, and spiritually strong is the work of many. Families, communities, tribes, schools, and systems all share in this responsibility. In our new logo —as in our lives—we are all connected. We are all related.
Next, the transition of NICWA’s leadership is finally upon us. The end of December 2014 will mark the close of a four-year transition plan that has allowed founding Executive Director Terry Cross to work side by side with incoming Executive Director Dr. Sarah Kastelic. Not only has this gradual transfer of roles and responsibilities allowed for a seamless hand off, but it has also allowed Terry to mentor Sarah, passing on his institutional memory, relationships, and support. Beginning in January 2015, Sarah will be NICWA’s new executive director. Terry will remain closely invested in NICWA, serving as a strategist, consultant, and advisor to the organization. As a result, it is a bittersweet time at NICWA. We hope you will join us in wishing Sarah well in her new role and in thanking Terry for his vision, service, sacrifice, and courageous leadership these past three decades. Pathways Practive Digest is published by the National Indian Child Welfare Association 5100 SW Macadam Avenue, Suite 300, Portland, Oregon, 97239 P: (503) 222-4044 F: (503) 222-4007 www.nicwa.org
Contributors: Nicole Adams, Justin Boro, Linda Gokee-Rindal, Ashley Kay Harding, Addie Smith, and Barbara Sorensen Editor: Nicole Adams
CONTENTS NICWA Executive Transition Update 2. ICWA Active Efforts as Best Practice 3. Assessing Youth-Guided Strategies 5. Cindy Blackstock Profile 7. Tracing Native Ancestry 8.
ICWA Active Efforts as Best Practice
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n 1978, the Indian Child Welfare Act (ICWA) was passed because Congress found that “an alarmingly high percentage of Indian families are broken up by the removal, often unwarranted, of their children” (Indian Child Welfare Act [ICWA], 1978). ICWA provides many protections designed to keep Indian children1 safely home with their biological parents. One of these important protections is the “active efforts standard.” ICWA states:
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It is of the utmost importance that state child welfare workers consider the cultural norms of the child’s tribe and community when identifying a family’s challenges and determining which services and programs the family will be provided. Services may include family therapy, parenting classes, drug and alcohol abuse treatment, respite care, parent support groups, and home visiting programs that are designed to improve the capacity of families to provide safe and stable homes for their children.
he state can only remove a child from her parents after they have made active efforts to help the family remedy the problems that make the home unsafe for the child and these efforts have failed.
Any party seeking to effect foster care placement of, or termination of parental rights to, an Indian child under state law shall satisfy the court that active efforts have been made to provide remedial services and rehabilitative programs designed to prevent the break-up of the Indian family and that these efforts have proved unsuccessful (ICWA, 1978).
In other words, the state can only remove a child from her parents after they have made active efforts to help the family remedy the problems that make the home unsafe for the child and these efforts have failed. This provision is designed to prevent the removal of children when in-home services may be more appropriate. It does not prevent a state child welfare worker from removing the child to prevent imminent harm. The provision also says that when removal of a child is necessary, the state must provide active efforts to help the parents create a safe environment so that reunification can occur. It is important to remember that it is the state’s burden to show that active efforts have been met in the court of law. More specifically, the active efforts provision requires state child welfare workers to (1) correctly identify the problems or issues affecting the safety of a child, and (2) provide energetic efforts that show an active attempt to assist a family in alleviating these problems or issues.
Tips for State Child Welfare Workers
Here are some practice tips for state child welfare workers that will help when implementing active efforts: 1. Provide active efforts immediately. Once a child enters the child welfare system, is identified as Indian, and a safety assessment has been conducted, active efforts should begin immediately either to keep the child in the home or ensure timely return of the child. Engaging early is essential to providing successful efforts. 2. Work closely with partners and promote effective collaboration. An important step in improving child and family outcomes depends on improving the services families receive. Good services and effective service plans can only be provided when there is successful collaboration and communication among service agencies and with the tribes involved (Western and Pacific Child Welfare Implementation Center [WPIC], n.d.). As National Indian Child Welfare Association (NICWA) Executive Director Terry Cross says, “Children receive better care when the adults in their lives work together.” Collaboration is important to maintaining the relationship between the parent/child, caseworker/family, caseworker/tribe and tribe/family. It is essential to the provision of active efforts. 3. Be aware of personal bias. When assessing the needs of a family and creating a service plan, child welfare workers need to pay attention to their biases. This requires awareness and a change in attitude (about the problem and the solution), behavior (in planning, assessing, and implementing practices), and relationships (interactions between people and systems) (WPIC, n.d.). continued
1. ICWA protects children who are members of—or who have a parent who is a member and are eligible for membership in—a federally recognized tribe. National Indian Child Welfare Association | Pathways Practice Digest
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Active Efforts, continued 4. Identify and use culturally appropriate services. Culturally appropriate services are more effective when working with American Indian and Alaska Native families. The state and tribal relationship is vital and extremely important when it comes to ensuring tribal culture and traditions are infused within the active efforts standard. State child welfare workers should make themselves aware of the cultural strengths of the local community and identify the cultural strengths of the child’s tribe. If the child is a distance from their tribe, the tribe may suggest culturally appropriate services near the child. A few states, like Oregon2 and Wisconsin3, have helpful in-depth active efforts guidelines. Other states further clarify what active efforts look like in their codes, like Iowa4 and California4. It is important to consult your state’s code,
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t is important to remember that it is the state’s burden to show that active efforts have been met in the court of law. active efforts guidelines, and state policies and procedures manual for additional guidance on what active efforts look like in your state.
How are Reasonable Efforts Different from Active Efforts? Laws in all states require that child welfare agencies make “reasonable efforts” to provide services that will help families remain intact or that will remedy the conditions that brought the child and family into the child welfare system (Children’s Bureau, 2012). ICWA’s “active efforts” provision holds state case managers to a higher standard when working with Indian children.
Table 1: Reasonable vs. Active Efforts Reasonable Efforts
Active Efforts
Referral for services
♦♦ Arranging services ♦♦ Aiding transportation ♦♦ Helping family engage
Managing case
♦♦ Proactively engaging in diligent casework ♦♦ Follow-up ♦♦ Visits ♦♦ Service provision
Meeting minimum policy standards
Creatively meeting the needs of the family involved, even if that means going above and beyond the minimum policy standards. For example: ♦♦ More contact than required by policy ♦♦ More visitation than required by policy ♦♦ Engaging with extended family members
Mainstream service provision
Culturally appropriate service provision
Updating tribe/tribal social worker
♦♦ Seeking service and case management suggestions ♦♦ Actively co-case managing when the tribe has available personnel
When providing active efforts, there is a higher standard for interaction, engagement, and collaboration not only with the child and family but with the tribe that is involved. The differences between active efforts and reasonable efforts are illustrated in Table 1.
How Are Tribes Involved in Active Efforts? Under ICWA, tribes can intervene in state child welfare proceedings and serve in partnership with the state child welfare worker (ICWA, 1978). Tribal child welfare workers participate in court proceedings, case staffing, family group meetings, and individual case planning sessions. In addition, the tribes can assist states in identifying and helping to access culturally appropriate resources for the child and family, as well as provide additional assistance to ensure active efforts are provided.
Active Efforts Self-Assessment Questions Here are some questions to help you to reflect on your ability to effectively provide or support the state’s provision of active continued efforts:
2. See http://courts.oregon.gov/OJD/docs/OSCA/cpsd/citizenreview/ActiveEffortsPrinciplesandExpectations.pdf 3. See http://dcf.wisconsin.gov/publications/pdf/464.pdf 2. 4.See http://coolice.legis.iowa.gov/Cool-ICE/default.asp?category=billinfo&service=IowaCode&input=232B.5(19) 5. See http://codes.lp.findlaw.com/cacode/WIC/1/d2/1/2/10/s361.7 National Indian Child Welfare Association | Pathways Practice Digest
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Active Efforts, continued
• What is my level of knowledge and understanding of ICWA’s active efforts standard? • Why is the ICWA active efforts standard considered a best practice? • What is my level of knowledge of culturally appropriate resources available locally? • What is my level of knowledge of culturally appropriate resources within the tribes I commonly work with? • What is my relationship with the tribe and the tribal child welfare department? What is my relationship with the state (for tribal child welfare workers)?
Assessment to Produce Youth-Guided Strategies for NICWA
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ver the coming months, the National Indian Child Welfare Association (NICWA) will conduct an internal assessment of youth-guided practices. As a national agency whose mission is to support the well-being of Indian children and families, NICWA is in a position to demonstrate the meaning of “youth-guided” in a practical manner and become a national leader in the field of youth engagement in Indian Country.
• Am I keeping the child, family, and tribe updated with case information, resources, and concerns on a consistent basis? Current data show that Indian children are three times more likely to be removed from their homes than non-Native children (Hill, 2007). To combat these numbers, prevent unnecessary removals, and ensure timely reunification, ICWA requires that state child welfare workers provide active efforts to keep families together. When tribes intervene in state proceedings, it is important that they hold the state to this higher standard. Understanding this requirement, implementing it effectively, and working in partnership will keep more Indian families together and more Indian children safe.
References Children’s Bureau. Child Information Gateway. (2012). Reasonable efforts to preserve or reunify families and achieve permanency for children. Washington, DC: Children’s Bureau. Retrieved at https://www.childwelfare.gov/ systemwide/laws_policies/statutes/reunify.cfm Hill, R. B., & Casey Center for the Study of Social Policy, Alliance for Racial Equity in Child Welfare, Race Matters Consortium Westat. (2007). An analysis of racial/ethnic disproportionality and disparity at the national, state, and county levels. Seattle, WA: Casey Family Programs. Indian Child Welfare Act, 25 U.S.C.A. §§ 1901–1963. (1978). Retrieved at http://www.nicwa.org/Indian_Child_ Welfare_Act/ICWA.pdf Western and Pacific Child Welfare Implementation Center. (n.d.). A framework for implementing systems change in child welfare practice: A practice brief. Washington, DC: Western and Pacific Child Welfare Implementation Center. Retrieved at http://www.wpicenter.org/inc/ resources/projects/Framework_For_Implementing_ Systems_Change.pdf
Youth-guided organizations create space for young people’s self-determination in the systems that are designed to help them. In direct services, providers using a youth-guided framework take time to learn clients’ needs and desires; service delivery is individualized to suit the needs of each youth. This is an empowering alternative to the prescriptive approach taken by many children’s mental health service providers. Organizations serving youth have a multitude of opportunities to integrate youth voices into their work. Doing so can be a challenge, but empowering for the youth involved. NICWA provides technical assistance to tribes and urban Indian organizations receiving system of care grants from the Substance Abuse and Mental Health Services Administration (SAMHSA). Listening to, and thought- continued
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Organizational Assessment, continued fully considering, the needs of the organization’s population of focus are integral to the systems change work promoted by a system of care philosophy. Systems of care are • Family driven and youth guided, with the strengths and needs of the child and family determining the types and mix of services and supports provided. • Community based, with the locus of services as well as system management resting within a supportive, adaptive infrastructure of structures, processes, and relationships at the community level. • Culturally and linguistically competent, with agencies, programs, and services that reflect the cultural, racial, ethnic, and linguistic differences of the populations they serve to facilitate access to and utilization of appropriate services and supports and to eliminate disparities in care. According to Youth M.O.V.E. (Motivating Others through Voices of Experience) National, youth-guided means that: Young people have the right to be empowered, educated, and given a decision-making role in the care of their own lives as well as the policies and procedures governing care for all youth in the community, state, and nation. This includes giving young people a sustainable voice and then listening to that voice. Youth-guided organizations create safe environments that enable young people to gain self-sustainability in accordance with the cultures and beliefs with which they identify. Further, a youth-guided approach recognizes that there is a continuum of power that should be shared with young people based on their understanding and maturity in a strengths-based change process. Evaluating the level of youth involvement in systems and services in Indian Country is currently a unique and innovative practice. Because the unique needs of Native youth in systems of care cannot be addressed by a one-size-fits-all approach, NICWA’s methodology will include aspects of organizational learning, empowerment evaluation, and participatory/collaborative evaluation models. The assessment is designed to be highly inclusive of stakeholders at all levels, ensuring that all input has value and is given consideration. Staff and board members will strengthen their knowledge about effective youth involvement, enhance youth involvement in our work, and cultivate a youth-friendly environment. Youth engagement in Indian Country is important to the well-being of Native children, youth, and young adults. A youth-guided approach to children’s mental health services allows consumers to have an active role in their own care. The assessment incorporates elements of NICWA’s “50 Questions” self-study, using the Relational Worldview (RWV) and the RWV theory of change, which reflects the Native thought process and concept of balance. In addition, several other resources informed this assessment tool, including articles and research from Portland State University’s Research and Training Center, the University of Michigan School of Social Work, the Technical Assistance Partnership, and SAMHSA.
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youth-guided approach to children’s mental health services allows consumers to have an active role in their own care.
Stakeholders at all levels of the organization will complete surveys assessing youth-guided practices in NICWA’s work. Focus groups will be conducted with key stakeholders using a SOAR (Strengths, Opportunities, Aspirations, and Results) analysis. This strengths-based approach will allow the organization to focus on building its strengths rather than correcting potential weaknesses or threats. Data from surveys and focus groups will be compiled and analyzed to identify the organization’s greatest strengths to leverage, opportunities with the most potential, attainable goals, and measurable results. These findings will inform recommendations to NICWA’s board of directors that will be incorporated into the organization’s strategic plan. After NICWA completes this process, the assessment will be available as a resource for other Native nonprofit organizations as well as tribal governments, to evaluate their own youth-guided practices. The process, findings, and recommendations resulting from the assessment will be presented in a webinar, and NICWA will continue to provide support to tribal communities seeking to increase youth involvement. National Indian Child Welfare Association | Pathways Practice Digest
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Addressing Inequality in Canada Lessons from the Front Line
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indy Blackstock (Gitxsan First Nation), executive director of the First Nations Child and Family Caring Society of Canada (Caring Society), works tirelessly advocating for the well-being of Indigenous children and families in Canada. This October, the Canadian Human Rights Tribunal heard closing arguments on a case brought by the Caring Society, charging that the government’s failure to provide equitable funding for child welfare services for First Nations children and to faithfully implement Jordan’s Principle1 violates the Canadian Human Rights Act. Blackstock notes that the case is unique. She explains, “It is the first time a developed country has been on trial for its contemporary treatment of Native children before a body that has authority to make a binding decision to address the problem.” It took a long time for the Caring Society and its partners to get to this point. So how did Cindy decide to take on the government of Canada? Blackstock emphasizes that her organization and the Assembly of First Nations worked with the Canadian government to develop multiple evidence-based solutions to address inadequate service provision and the disproportionate out-of-home placement of First Nations children. After producing a number of policy recommendations to address these issues—and the government failing to implement any of the agreed-upon changes—the Caring Society and its allies had a decision to make. Should they resume another round of negotiations? Blackstock shared their ultimate decision, explaining, “We would rather die on our feet than live on our knees.” The Caring Society refuses to accept that the government of Canada is making incremental steps toward equality for Indigenous children and families. As Blackstock emphasizes, “Equality is not something to be done in increments. It’s something to be done with a leap and a bound.” Instead of resuming negotiations, they decided to file a complaint against the government. According to Blackstock, this was not an easy decision to reach. Knowing that their
stance could cause negative repercussions for the Caring Society itself, Blackstock had to reference the advice an elder had given her when the Caring Society was originally formed. The elder had stated, “Never fall in love with the Caring Society, because there may come a time when you have to sacrifice it for the children. Only fall in love with the children.” Heeding this advice, Blackstock vowed to fight for the rights of Indigenous children, no matter what the consequence. Unsurprisingly, shortly after filing the complaint, the Caring Society lost all funding from the government. Despite this, Blackstock harbors no regrets. She explains, “We have to know as a people when to stop waiting.”
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The case has brought national attention to the issues facing Canada’s First Nations. Under Blackstock’s leadership, the Caring Society has made children the center of a growing social movement for Indigenous continued on page 11
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Equality is not something to be done in increments. It’s something to be done with a leap and a bound. —Cindy Blackstock
1. Jordan’s Principle is a child-first principle intended to ensure that First Nations children on-reserve received the same range and quality of government services available off-reserve. It unanimously passed Canada’s House of Commons in 2007. National Indian Child Welfare Association | Pathways Practice Digest
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Tracing Native Ancestry A Guide to Responding to Inquiries
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I’ve been told my great, great grandmother was a Cherokee princess.
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any Native people have heard this statement so often that it’s become something of an inside joke in Indian Country. Most times, it’s said with no intent to pursue the matter. However, those who work in Native human service organizations—especially those related to child welfare—know to expect consistent inquiries from people who have been told they have Indian ancestry. Some inquire out of curiosity, some because they’ve heard there are benefits to be had. But for many others, their desire to establish this connection is rooted in a family disruption that they wish to remedy. NICWA receives hundreds of inquiries each year from people seeking instruction on how to confirm their Native American heritage. This article is intended not only for them, but also for service providers who may encounter similar questions from the communities they serve.
History Tracing Indian ancestry is both intriguing and perplexing. Part of the challenge of determining ancestry has to do with history itself. Traditionally, familial relationships were passed down via oral history. While this still occurs in many Native families today (it’s typical to have unknown, distant cousins or grandmas pointed out at pow wows or gatherings), outside interventions disrupted other methods of recording these relationships.
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Conducting a Search What if someone really believes they have Native American blood? Wouldn’t DNA testing completely erase any questions? Yes and no. Mitochondrial testing can certainly tell whether or not there is Native blood on a mother’s side or a father’s side, but it can’t tell someone which specific tribe they are from. The question then becomes more intricate. How does one go about connecting one’s lineage to, and even enrolling in, an American Indian tribe? Many genealogical experts and online resources recommend the same general steps: 1. Research and identify as many members of one’s family tree as possible. 2. Search Indian-specific records to confirm relationship to tribe. 3. Seek assistance from the tribe to establish a relationship or enroll.
Research and Identify as Many Members of One’s Family Tree as Possible NICWA refers inquiries to the Bureau of Indian Affairs’s (BIA) helpful downloadable booklet Guide to Tracing Your American Indian Heritage. It says to start a genealogical search with familial records. (Interestingly, many people mistakenly think that they should go through the BIA, but the BIA does not keep genealogical records and does not conduct genealogical research for individuals.)
he challenge of determing ancestry has to do with history itself. Traditionally, familial relationships were passed down via oral history. While this still occurs in many Native families today, outside interventions disrupted other methods of recording these relationships.
In 1893, the U.S. government established the Dawes Commission. This commission was a way for the government to control what was clearly out of control: tribal people had been moved so many times from their ancestral homelands that At the Native American Rights each tribe’s unique and culturalFund in Boulder, Colorado, a ly sophisticated record-keeping spokesperson explained, “You systems had been lost, misplaced, must go through your own or deliberately tossed aside. Trying family to find out what tribe you to reorganize what had once been organically organized are from.” and transmitted via oral tradition was the task of the new commission. With this wide dispersal of Native Americans, it It’s true. In communities that have experienced continued is not a surprise that identities were confused. so much upheaval and disruption, the most National Indian Child Welfare Association | Pathways Practice Digest
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Tracing Ancestry, continued thorough family records may reside in the memories of relatives. One should talk to relatives and learn as much as possible about a family history, but take specific note of vital statics, including: • Names (full names, Indian names, and women’s maiden names) • Dates of birth, marriages, and deaths • Places of birth, residence, death This stage of research should include a thorough search of as many family personal records as are available. These include oral histories (which, if recorded, can be uploaded digitally to an online family tree such as those found on ancestry.com), Bibles, family papers, scrapbooks, photograph albums, and diaries.
Search Indian-Specific Records to Confirm Relationship to Tribe Armed with as many names and dates as possible, researchers can access online genealogical resources. The goal of such research is to confirm and document two indicators: (1) a direct relationship between the individual and a specific ancestor of Native heritage and (2) that ancestor’s relationship to, or membership within, a specific tribe An ideal place to start is in the Indian Census Rolls that were taken in the late 19th century until the mid-20th century. These are a treasure trove of information. They include tribal affiliation and link individuals with extended family members who shared a residence. Fortunately, technology can facilitate this research tremendously. The Church of Jesus Christ of Latter Day Saints has the world’s largest genealogical collections, and has placed much of it online (https://familysearch. org). Ancestry.com not only provides easy connection to the Indian Census Rolls, but it also links data entered on one family tree to possible matches in its collection of records and other family trees on the site. Working backward in time starting with the individual and moving from his or her parents to their parents and so on, researchers should cross-check the Indian Census Rolls for relatives and identify their tribal affiliations. (Other sites with Indian-specific information are included in the Resources section of this article.)
Seek Assistance from the Tribe to Establish a Relationship or Enroll Once a specific tribe has been determined, researchers can visit the National Congress of American Indians’s online tribal directory (www.ncai.org/tribal-directory), which lists contact information for all federally recognized tribes. For those seeking advice on how to establish a relationship with their tribal community, tribal enrollment, cultural preservation, or family services departments may have suggestions. Attending and participating in cultural or community events and respectfully inquiring about known familial ties may be appropriate.
To Enlist the Help of a Professional Researcher The BIA suggests writing to the Board of Certification of Genealogists or the Association of Professional Genealogists and requesting their listings of genealogical researchers for hire. Board of Certification of Genealogists P.O. Box 14291 Washington, DC 20044
Association of Professional Genealogists P.O. Box 40393 Denver, CO 80204
National Indian Child Welfare Association | Pathways Practice Digest
If individuals seek to become enrolled in a tribe, the BIA explains, “Each tribe determines whether an individual is eligible for membership. Each tribe maintains its own enrollment records and records about past members. To obtain information about your eligibility for membership, you must contact the tribe.” Further, they write, “When establishing descent from an Indian tribe for membership and enrollment purposes, the individual must provide genealogical documentation. The documentation must prove that the continued Autumn 2014 | Page 9
Tracing Ancestry, continued
individual lineally descends from an ancestor who was a member of the federally recognized tribe from which the individual claims descent.” What’s more, each tribe is its own sovereign nation, and each has its own membership criteria. Some tribes have strict blood quantum requirements as high as 50%, while others ask for other specific descendancy documentation. As such, just because one can demonstrate Indian heritage in no way guarantees membership into the tribal rolls.
Adult Adoptees and Lost Records Tragically, many Native children were taken from their communities and placed in non-Native homes where their lack of identity haunted them. When the Indian Child Welfare Act was passed in 1978, research indicated that one in every three Native children was being removed from their homes. Often these removals led to adoption by non-Natives who lacked the relationships or wherewithal to keep their adopted children connected to their extended families, tribes, and cultures. Given these numbers, it is no surprise that thousands of Native adults search for their roots today. Until recently, what information existed of tribal relations was seldom shared with adoptees. It’s also significant to note that during the military era and assimilationist period of federal Indian policy, claiming to be an Indian could literally be a matter of life and death. The distancing from Native roots that occurred as a result—although originally intended to ensure survival—also created a strong current of shame in successive generations. Severing ties was common, and for many, records were not written down. For these reasons, there are many people today who have only an ambiguous notion of where their Indian heritage originates. NICWA Communications Manager Nicole Adams remarks, “We receive inquiries every week from adult adoptees who were removed from their tribal communities and others who are simply trying to put the pieces together.” Unfortunately, scarcer information and fewer resources for people such as these make the research all the more challenging. It should not, however, be viewed as a stumbling block. Instead, different routes must be taken. First, one should determine to the best of his or her ability from which area of the country he or she was adopted. A rudimentary example would be if an adoptee was living on the East Coast with a very wealthy family, but knew he or she was adopted in South Dakota, research could focus on the tribes in that area, the Lakota, the Dakota, or the Nakota people. Then, tribal enrollment offices can be contacted to enlist their help. This type of inquiry may be enough to alert the community of someone’s desire to re-connect with home. Adams explains, “Many adult adoptees share similar stories of reaching out to a tribal community where they had only the vaguest knowledge of a familial connection. Unbeknownst to them, close-knit, families like those on reservations are aware that a relative was lost during the adoption era. They welcome the relative back.”
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onfirming genealogical ties is but one step in establishing a tribal identity rooted in culture, history, tradition, reciprocity, and community. Being Indian entails much more than just getting one’s paperwork in order.
This optimism just doesn’t seem to fit in with the terrible feelings of displacement that many American Indian and Alaska Native people feel who have been taken from their Native communities. The most committed researcher may become daunted when even the BIA suggests consulting an adoption attorney for assistance in opening sealed adoption papers to identify Indian relatives, instead of suggesting other methods of data collection. However, organizations like the First Nations Repatriation Institute (www.wearecominghome.com) can not only provide support to adoptees, but may also connect adoptees with others who have gone through the same process. Furthermore, looking at the abundance of genealogical resources now available at anyone’s fingertips—and the power of tools such as social media in reaching out to broad communities—it is striking how self-sufficient one can be despite the obstacles.
Tribal Lineage vs. Tribal Identity Doing genealogical research is time-consuming and tedious, but ultimately rewarding if one finds what one was looking for. What motivates a person’s desire to connect with a Native community is as diverse and complex as the tribes themselves. Hopefully, researching and confirming genealogical ties to a tribal community is but one step in establishing a tribal identity rooted in culture, history, tradition, reciprocity, and community. As any Native person could continued on page 11 assert, being Indian entails much more than just getting one’s paperwork in order. National Indian Child Welfare Association | Pathways Practice Digest
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Cindy Blackstock, continued from page 7 rights. She notes that society often fails to prioritize the needs of children. Yet, according to Blackstock, “This offers an opportunity to not only engage one another in a collective goal—ensuring culturally based equity for kids around the world—but also an entry point for non-Indigenous people [to support systems change].” Blackstock’s assertion that the well-being of children isn’t a partisan issue is one that Indigenous communities everywhere can take heed of. Further, the David-vs.Goliath-struggle Blackstock leads can certainly resonate in tribal communities in the United States and elsewhere. To this, she explains there are some advantages to being grassroots in nature, acknowledging that while her organization can’t match the Canadian government in size and funding, “What we can bring is passion, speed, evidence, and integrity in the way that you respond to the case.” She has found that by framing the issue in a way that everyone can identify with and understand, she has broadened the movement to include support from non-Indigenous people. In the face of discouragement and setbacks, Blackstock recalls, “One of the elders told me you need four things to change the world: knowledge (and a lot of people have
that), persistence (some people have that), passion (some people will criticize you for that), and spirit (you need to remember that).” Even after being spied on by the Canadian government, Blackstock has never engaged in the mudslinging nor named any of the officials involved. She explains, “We need moral courage, a willingness to sacrifice for our kids with honor. It is important that you don’t lower yourself to their level. Children’s spirits are in a place of honor, so don’t violate their spirit.” The tribunal will decide the case within the next six months. Blackstock is hopeful that the tribunal will rule in their favor considering the overwhelming evidence of discriminatory treatment presented. They are seeking a comprehensive set of remedies to ensure that First Nations children grow up knowing their culture and their language and are proud of who they are. Blackstock hopes that the government of Canada will do what is right. Regardless of the outcome, she will continue her courageous fight for First Nations children because, as she explains, “It’s amazing what you can do if your heart is right.”
Tracing Ancestry, continued from page 10 Resources
Ancestry.com www.ancestry.com Includes easy access to Indian Census Rolls and links to possible matches in its large collection of records. Bureau of Indian Affairs http://www.bia.gov/cs/groups/public/ documents/text/idc002656.pdf Publishes a downloadable Guide to Tracing Your Indian Ancestry.
Church of Jesus Christ of Latter Day Saints https://familysearch.org/ Has the world’s largest collection of genealogical records, including a comprehensive list of Indian-specific resources: https://familysearch.org/learn/wiki/en/ American_Indian_Online_ Genealogy_Records.
Native American Rights Fund www.narf.org/nill/resources/roots.htm Has a vast online library. National Congress of American Indians www.ncai.org/tribal-directory Provides the online tribal directory where contact information for specific tribes can be found.
NICWA works to support the safety, health, and spiritual strength of Native children along the broad continuum of their lives. We promote building tribal capacity to prevent child abuse and neglect through positive systems change at the state, federal, and tribal levesl. Our Vision
Every Indian child must have access to community-based, culturally appropriate services that help them grow up safe, healthy, and spiritually strong— free from abuse, neglect, sexual exploitation, and the damaging effects of substance abuse.
Our Mission
NICWA is dedicated to the well-being of American Indian and Alaska Native children and families. To learn more about NICWA, visit www.nicwa.org.
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Pathways Practice Digest National Indian Child Welfare Association 5100 SW Macadam Avenue, Suite 300, Portland, Oregon, 97239 PHONE: (503) 222-4044 FAX: (503) 222-4007 WEB: www.nicwa.org
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