Why Are Indigenous Women Disappearing Across Canada?

MMIWG on May 5 2024 | RED DRESS DAY

(WILL BE UPDATED)

 Missing and Murdered Indigenous Women and Girls (MMIWG) National Day of Recognition May 5th- Raising Awareness 

Event: Red Sand Project. (ARKANSAS)

The Red Sand Project Earthworks | Red Sand Project pouring red sand into sidewalk cracks highlights things we often overlook. May 5th is recognized as the National Day of Awareness for Missing and Murdered Indigenous Women and Girls (MMIWG) throughout the nation (North America). 

Walk With Our Sisters to continue to raise awareness surrounding MMIWG

24 April 2024 | FORT FRANCIS ONTARIO

By Ken Kellar  kkellar@fortfrances.com

A walk being planned for early May is hoping to raise more awareness surrounding an ongoing national crisis.

The second annual Walk With Our Sisters is being planned by a collective of local agencies all with a goal of raising awareness around the emergency of Missing and Murdered Indigenous Women and Girls (MMIWG), along with boys and two-spirit people.  The walk is scheduled for Tuesday, May 7, 2024, and will begin at the Fort Frances Senior Centre at 12:00 p.m. before making its way to the United Native Friendship Centre (UNFC) on Scott and Mowat.

Rhonda Howells, the preservation worker with the Northwestern Ontario Metis Child and Family Services (NWOMCFS), along with the UNFC’s aboriginal healing and wellness worker Amanda Guimond and Giishkaandago’Ikwe Health Services’ Memengwaawag liaison and case manager Brandis Oliver have been planning this event with the intent to give it even more of an impact than last year’s in order to really drive home the message that the Rainy River District is not immune to the realities of MMIWG.

“There had been some extended interest [following last year’s walk] and so we’re hoping that this year is a bigger and better event,” Howells said.

“We’ve got more partners that are on board, so we’re excited to bring this awareness to the community. We were just talking earlier about the woman that’s missing locally. We need to be bringing awareness to our community. We are not exempt from this. Being a border town, it is definitely something we have to be very conscientious of. We need to raise or children to have a voice and we need to educate people so that everyone is aware of it to keep everyone safe. That’s one of the reasons why this Walk With Our Sisters is so important in our area. We are directly impacted by it and a lot of people don’t necessarily realize that it is right under our noses.”

Howells said that the walk is part of a movement seeking to end violence against women and seeks to draw attention to high rates of violence, disappearances and murders against Indigenous people in Canada, particularly women and girls. She noted that the frequency of this crisis is at such a level that there are few Indigenous people who haven’t been affected by it in some fashion.

“Chances are that if you know an Indigenous person, they are related to someone who has gone missing,” she said.

“That’s how common it is.”

Guimond noted the walk will begin with a blessing by an elder from Seine River who has been impacted by human trafficking in her family, and whose granddaughter is making and will be dancing in a red jingle dress for the event. Ribbons will be passed out to all participants in the walk, who can then personalize them by writing the name of a missing or murdered loved one, or simply something that is significant to them. Once the walk arrives at the UNFC, the walkers will hang their ribbons along the fence that borders the two main roadways, a bagged lunch will provided for participants, and a special drum song by the UNFC’s women’s hand drumming group will also be performed. Guimond said the song was gifted to the drum group specifically for the missing and murdered indigenous women, girls and two-spirited.

The most recent stats on MMIWG come from 2020, according to Howells, and at that point in time it was reported that Indigenous women are up to six times more likely to be murdered or sexually assaulted, and four times more likely than non-Indigenous women to be victims of violence.  The stats also reveal that one in three Indigenous women have been, or will experience, rape in their lifetime, and that murder is the third leading cause of death for Indigenous women. Considering the statistics are now four years old, Oliver said it’s almost certain those statistics are under-representing today’s reality.

“It’s a national emergency right now,” she said.

“The government has actually put in that it’s a national emergency with the amount of victims that are now being found in landfills across Canada, and how much of an issue it actually is. I don’t think the numbers are correct, from what they put out.”

Howells said that after last year’s participant count of 156, the organizing group set this year’s goal for 250 walk participants, and even greater numbers in years to come. She said that the three of them see the Walk as another opportunity to spread the word about MMIWG, hoping that people will realize that it is something that is impacting our region, and noted that conversation is the key to learning more and taking action.

“We need to start that conversation so we can educate our children so that they’re not victims,” Howells said.

“We need to bring awareness so that if you do see something that doesn’t feel quite right, there is a place for people to go. People need to know what to do. We’ve got great people, we’ve got mental health counsellors, they’re there and they are going to be present. If you need support, we’ve got that support here. We encourage anyone to participate. You don’t have to Indigenous, you don’t have to be a woman. The more awareness that we can bring to our community, when the traffickers come through here, if they know people are watching, maybe it will discourage someone from being taken.”

“We want to stop that bystander effect,” Guimond added.

“People are not paying attention, they’re not calling to report anything that they’re seeing. We really want that to come to an end because that will help protect more people from violent situations.”

The Walk organizers also shared that in the lead-up to the event, businesses in Fort Frances and along Scott Street are invited to decorate their front windows with red dresses, handprints or other similar symbols to show solidarity with the walk. Participating businesses will be eligible for a prize for the best display.

 READ MORE:

'My heart's very heavy': Inquest into deaths of 4 Indigenous women starts in Whitehorse

Donations sought ahead of Red Dress Day in Penticton

 MMIWG 5K returns to Grande Prairie for sixth anniversary

 

 

 

Dream Teachings

👉PLEASE READ:  In a previous story for Windspeaker titled Reincarnation and the interconnectedness of past lives, Giihlgiigaa (60s Scoop adoptee) explained that after death we return to ‘that village back there.’

Dream teachings: Connecting with Spirit

 

By Odette Auger, Windspeaker Buffalo Spirit Reporter

Haida storyteller and cedar weaver Giihlgiigaa, Todd DeVries, is Tsiij Git'anne (Eagle) clan, Old Massett.  Along with cedar weaving, he teaches how people can use dreams as a powerful tool, both sleeping dreams and waking dreams.

In a previous story for Windspeaker titled Reincarnation and the interconnectedness of past lives, Giihlgiigaa explained that after death we return to ‘that village back there.’

“That ‘village back there,’ or void, is that space between everything, between the molecules, between atoms, between universes,” he tells Windspeaker.

“That's what scientists are trying to call dark matter or dark energy. Scientists say there's something there, but in our view, there's nothing there,” explained Giihlgiigaa. “But scientists still can't believe it. There's got to be something there, right?”

March was Full Crow Moon

“But recall that the void, the darkness, from darkness comes light,” he said. “So we [Haida] call that Raven. Raven is everywhere, but nowhere, yet brought everything into being.”

That void is referred to as the fourth dimension, said Giihlgiigaa.

“When you go into the fourth dimension, there's no need, no relevance to distance anymore. Time is irrelevant because time is a factor of distance and space. That's a formula, so it's not really a dimension in our view,” he explained.

“In most Indigenous views, time is irrelevant in the fourth dimension, and that's where we go when we dream. That's where we go when we die.”

“When we dream and when we die, both can be used to connect with ancestors and receive guidance,” Giihlgiigaa said.

There are four stages of sleeping and they are very similar to the four stages of dying, said Giihlgiigaa.

“First your body goes a little stiff or it gets heavy.” Then “your breathing slows down. It gets harder to breathe through your nose, so you breathe through your mouth.”

“So you got the dissolution of air, the dissolution of fire, dissolution of water, dissolution of earth,” explained Giihlgiigaa. Your body temperature “begins to drop a couple of degrees. And that's why we have a blanket. Then your breathing drops and you're slowing down for the night.” “It's exactly the same stages when you're going—when you're dying. So that's how we dream and how we go through the Spirit World,” he explained.

Reconnecting with Haida dreaming

Giihlgiigaa was one of the Sixties Scoop children, and it wasn’t until he was an adult that he reconnected with his Haida mom, family, and culture.

When he met his mom, he began to dream.

“I started having these wild dreams when I found my mom, all very prophetic. Everything I dreamt about those first two weeks after meeting my mom has been happening for the last 25 years.”

“Everything's aligned right up, just like a prophecy, almost déja vu dreaming,” he said.

While some cultures use psychedelic plant medicines to access visions or guidance, the Haida have other tools, said Giihlgiigaa.

“We don't have any psychedelics up in Haida,” Giihlgiigaa said. “We have mushrooms, but they were never used in ceremony. There's no stories of them being used in ceremony.”

“We have a different way of attaining that dream state,” he said.

“For one, everyone knew it was very common to have dreams, but not everyone dreamt every day because people had to get work done.”

So it was usually the Spirit man that did all the dreaming, Giihlgiigaa said. “You would have visions and he would see things that might happen before they happen and be able to warn the people and make proper decisions to change course.”

Plant medicine, dream aids

Some plant medicines are a cleansing tool, and Giihlgiigaa says one of the most common was Devil's Club, “because it acts like an herbal cleanse. It washes out all the toxins in your body.”

“You do a herbal cleanse once every other month, or four times a year, whatever, twice a year,” he said. Once a body doesn't have all these toxins “inhibiting all your spiritual senses, then you'll have better dreams and you'll be remembering your dreams every night.”

Dreaming is a very powerful tool to guide us, said Giihlgiigaa.

“Every night, even though you may not remember your dreams, you're dreaming and you're planning your next nine months of life. What you're going to do every day.”

“So one night you'd be planning on two weeks. ‘I'll do this next night. Oh, three months down the road, I got to do this’,” he explained. “Before you know it, you're doing those things that you dream about. You have to dream it before you manifest it.”

“Western culture doesn't give dreams a lot of credit,” he said. “It's been pounded out of us.”

There are plant medicines that can be used as dream aids, ”so we can go talk to the Ancestors ‘in the village back there’.”

Giihlgiigaa explained we can ask the Ancestors “if they can guide us through the twists and turns of the pathways to our goals.”

While Devil's Club is the tried and true one, Giihlgiigaa said there is another medicine found all across the country in swamps.

“The swampy, marshy, boggy areas. The name of this plant, ts'áhla, is a word that we use for sinker. The sinker you put on the hook,” said Giihlgiigaa.

“So when you put the bait on the hook, the sinker will take the bait down to the depths of the water where you can't see,” he said.

Ts'áhla is also the word for pillow. “So why would all those three things have the same name? What's the concept here? Haida is a very conceptual language. We try to use one concept to describe many things,” he said.

“That sinker takes the bait to another dimension. We can't see it down there. We know there's fish down there somewhere. And then when your head hits the pillow, your mind goes to another dimension. It dreams, right?”

“So when you make a medicine from that plant, it takes your mind to another dimension so your body can heal,” Giihlgiigaa said.

In English, he says, the plant is called Sweet Gale “and it's a dream key that will help you remember your dreams,” to help impact the length and strength of dreams, so they can be remembered more frequently, he said.

“Dreams are your Spirit talking to you in the dream world, and most people are separated from the Spirit. They call that their inner child because they haven't really given it any attention and haven't really guided it and worked on their spiritual powers. So it's kind of like a child yet not grown up,” he explained.

“Once we start giving it more and more attention, it'll merge with our waking brain and we'll be one again,” said Giihlgiigaa. “It might look like you’re looking back at yourself, but you’re not exiting yourself.”

“Spirit just gets bigger and bigger and bigger,” said Giihlgiigaa. “You are Spirit.”

 

👉Editor’s Note: It’s important to be well informed about any plant medicine that you choose to use and how it will affect your own body. Do your own research.

Our plant guide Carrie Armstrong shared some plant picking tips in a previous column:

When picking plants for your own use, please pick with care, ensuring you correctly identify the plant prior to use. Take only what you need. Break leaves, flowers, stems off gently as opposed to pulling out by roots.

Please be aware that you pick in a safe, chemical-free area and know that some plants can be toxic at certain times of year. Do not gather any endangered species of plants.

In some Indigenous cultures, tobacco is offered to Mother Earth as a way of showing gratitude for the medicines.

SOURCE: https://windspeaker.com/buffalo-spirit/dream-teachings-connecting-spirit

 

He died in a police chase. Then the police vanished.

• Mother Jones

A high-speed police chase. A 17-year-old Crow boy, dead. The police report? Nowhere to be found. The entire police department? Vanished. The excruciating question that emerged: What happened to Braven Glenn?

The hunt for answers is at the heart of our searing new short film After the Crash, by reporter Samantha Michaels and filmmaker Mark Helenowski.

Blossom Old Bull was raising her son Braven, a diligent student and passionate basketballer, in the Crow Nation in Montana. On a dark, chilly night in November 2020, a police pursuit began while Braven was driving to meet his girlfriend. Blossom was told her son was speeding and collided with a train, but she had few other details. Despite his cries for help, witnesses say they didn’t see law enforcement offer him medical assistance. He didn’t survive.

Within days, the police department that pursued Braven shuttered, leaving behind no answers, only taped-up windows and locked doors. The force was formed to increase law enforcement presence on the reservation, but by the time of Braven’s death, after just five months in operation, it was still under-resourced. Its sudden disappearance soon after a deadly chase left Braven’s family and community desperately searching for answers—a familiar agony, since official silence after deaths and disappearances on Native reservations is painfully routine. And it speaks to the federal government’s more than century-long practice of grossly underfunding public safety and law enforcement on reservations, while also under-investing in tribal health care, education, housing, and infrastructure.

Read the full investigation—the cover story of our March+April 2024 print magazine—here.

PLAIN INDIAN LEDGER ART: historical accounts from our people, should be kept by our people

 Imprisoned for what exactly, you might ask... Being Indian was enough of a reason... TLH

Contested Native Artworks Resurface at Art Fair, Drawing Scrutiny

The drawings, taken from ledger books made by Native people imprisoned in the 19th century, were sold at auction in 2022 against tribal members’ wishes.

  Matt Stromberg 

“Cheyennes Chasing Antelope” at the Donald Ellis Gallery booth at Expo Chicago 2024, from A complete Fort Marion drawing book (1876) illustrated by Bear’s Heart (Nockkoist, Tsis tsis’tas) and Ohet-Toint (Ohettoint / High Forehead) (Bonhams lot 20) (all images used with permission)

Earlier this year, David Nolan Gallery in New York mounted the exhibition Fort Marion and Beyond: Native American Ledger Drawings, 1865–1900, gathering over 100 works on paper by Native artists from the Arapaho, Cheyenne, Hidatsa, Kiowa, and Lakota tribes. Co-organized with Donald Ellis Gallery, the show prominently featured works by Nokkoist (Bear’s Heart) of the Cheyenne Nation and Ohettoint of the Kiowa Tribe, two of 72 Indigenous warriors who were imprisoned without trial at Fort Marion in Florida between 1875 and 1878 after the Red River War. The United States military campaign “aimed at the forced displacement and migration of Southern Plains tribes onto reservations,” according to a press release.  Art critics called the show “plaintive, pathos-filled” and “heartbreaking,” and Hyperallergic’s John Yau remarked that “the drawings of Nokkoist and Ohettoit … belong in an art museum.”

What was not mentioned, by either the galleries or critics, is that the exhibition featured several drawings from ledger books that were auctioned off by Bonhams in Los Angeles in 2022.  Representatives for the Kiowa and Cheyenne and Arapaho Tribes attempted unsuccessfully to halt the sale, based on the arguments that the ledger books represented “significant cultural patrimony” and were created by incarcerated artists, calling into question the “chain of custody of the objects,” as Chairman of the Kiowa Tribe Lawrence SpottedBird wrote in a letter to Bonhams.

The auction house did not disclose the identities of the buyer or buyers of the four books, which sold for a total of $908,700 including premiums.  However, drawings by Nokkoist and Ohettoint were taken from three of the books — which had been unbound, and the artworks individually framed — and included in the Fort Marion and Beyond exhibition.

This past weekend, they were also featured in the Expo Chicago booth of dealer Donald Ellis, who confirmed to Hyperallergic that he was the buyer of those three books at Bonhams in 2022. 

Donald Ellis Gallery booth at Expo Chicago this weekend

Members of the Kiowa and Cheyenne and Arapaho Tribes, as well as other Native individuals with knowledge of ledger drawings, reacted with alarm and frustration when they learned of the recent displays.  

“When I read your email, my heart dropped,” Shannon O’Loughlin (Choctaw), the CEO of the Association on American Indian Affairs, told Hyperallergic. “It provides another level of evidence of how people are taking control of our cultural heritage, working to create their own narrative that is separate from the Native peoples who should be the true holders of this type of cultural heritage.”

“It just feels wrong that they’re here,” Debra Yepa-Pappan (Jemez Pueblo/Korean), co-founder and director of exhibitions and programs at the Center for Native Futures, a Chicago-based Native arts nonprofit that also had a booth at Expo.

Top: “showing three distinctly attired warriors on hoseback”; bottom: “depicting a procession of warriors wearing fur turbans and other distinctive headdresses, a flag bearer at the head of the group,” from A complete Fort Marion drawing book (1876), illustrated by Ohet-Toint / Ohettoint (Bonhams lot 23)

Yepa-Pappan and her colleagues confronted Ellis at his booth, asking him where the ledger drawings came from and whether any Native groups or descendants of the artists were benefitting from the sales of the works the gallery was offering at the fair, which she says were priced between $8,000 and $80,000.  She described his reaction as “defensive” and “rude.”

On Saturday, April 13, Casey Brown (Ho-Chunk), an artist and member of the Center for Native Futures, wrote an email to Expo Chicago staff, raising concerns about the ethics of selling ledger drawings at the fair. 

“I was surprised to see ledger art outside of a tribal cultural center, museum or archive and also available for purchase,” his letter read. “This art was made under duress while these men were unjustly imprisoned; ownership of any of these works is problematic.”

When members of the Center approached Ellis and his assistant, they were “unable to explain where the collection came from and unwilling to let them copy down the names of who created these pieces for further study,” Brown said. “When asked if he had contacted any family of the unjustly imprisoned men, Ellis said he has ‘strong relations’ with ‘plains tribes’ but openly said he’s the only person profiting from these pieces.”

Within half an hour of sending the email, Brown was contacted by Tony Karman, the president and director of Expo Chicago, who spoke with members of the Center about their concerns.

“We are grateful to the Center for Native Futures for drawing our attention to the Ledger Books and to Donald Ellis Gallery for participating in a conversation with the Center around the complex issues involved,” a spokesperson for the fair told Hyperallergic. “Expo Chicago has committed to engaging with the appropriate organizations on the development of guidelines on the display of these types of materials, affirming our commitment to the proper handling of cultural property.”

“Sun Dance” from A complete Fort Marion drawing book (1876), illustrated by Bear’s Heart (Nock-ko-ist, Tsis tsis’tas (Bonhams lot 22)

Max Bear, the tribal historic preservation officer of the Cheyenne and Arapaho Tribes, echoed the Center’s dismay. 

“When the books were sold, they became art pieces in Pratt’s narrative, not ours,” he told Hyperallergic, referring to Richard Henry Pratt, the Army officer who oversaw the prison at Fort Marion. Pratt commissioned and purchased many of the ledger books — which included depictions of battle, the warriors’ journey as detainees from the Plains to Florida, and prison life — directly from the incarcerated artists, considering them examples that his attempts to assimilate and “civilize” Native Americans were successful. 

Bear bristled at the term “ledger art,” adding: “These are historical accounts from our people, and should be kept by our people.”

Although there has been a growing movement over the past several years towards repatriation of objects, art, and artifacts to Native Peoples, the ledger books reside in a legal gray area, said Ross Frank, a professor in the Department of Ethnic Studies at the University of California San Diego (UCSD). 

“In the letter of law, as it stands now, it’s a hard row to ask all ledger material to go back to the tribes. It is a kind of cultural patrimony, but in these cases, there was some kind of sale, which was legal at the time,” Frank told Hyperallergic. But the works’ legal status aside, Frank noted, “there may be ethical concerns about coercion” because the artists were imprisoned.

Frank explained that there are seemingly two systems that apply to US cultural institutions on the one hand, and private dealers on the other.  Institutions should adhere to best practices, involving consulting with tribes regarding the exhibition and responsible stewardship of objects related to their culture. 

“Recounting a meeting between two warriors on horseback carrying eagle feather fan tails, likely representing Tsis tsis’tas (Cheyenne) and Chaticks Si Chaticks (Pawnee) leaders,” from A complete Fort Marion drawing book, illustrated by Bear’s Heart (Nock-ko-ist, Tsis tsis’tas) (Bonhams lot 22) 

The tribal historic preservation officers of the Kiowa and Cheyenne and Arapaho Tribes told Hyperallergic that they had not been contacted by either gallery prior to the exhibition. 

According to Ellis, he was approached by “an intermediary on behalf of the Kiowa” after the auction and offered them the ledger book with drawings by Ohettoint at his cost (it was sold for $138,975 with premium), but received no response.  He added that his gallery is “supporting financially and with loans” an upcoming exhibition on Fort Marion which “dozens of direct descendants of the Cheyenne prisoners” are involved with. 

“They are aware of my activities and involvement in the exhibition and we are not aware of any pushback,” Ellis said.

But as Frank of UCSD explained, “with private collectors, it’s a whole different world. We’re at the mercy of a global capitalist system…which values the pages separately far more than the book staying together,” he said about the decision to unbind the books and display the drawings separately. (Frank is the founder of the Plains Indian Ledger Art (PILA) project, which digitizes complete ledger books, making them accessible online.)

Ellis defended the choice to detach the drawings, arguing that “one of the unique aspects of the Fort Marion sketchbooks is that there is no narrative arch between individual sheets, linear or otherwise, unlike most books that predate them.” 

Karen Kramer, the curator of Native American and Oceanic Art and Culture at the Peabody Essex Museum, offered a counter perspective, telling Hyperallergic that “to separate these drawings is to dismantle cultural heritage.” 

“Breaking apart ledger books that have Plains Indian drawings short-changes the possibility of understanding each drawing as a part of a whole story,” Kramer said.  “In the context of Fort Marion, these prisoner-warrior artists conveyed personal experiences and remembrances of tribal rituals and histories within the broader story of colonization and ledger art production under imprisonment and its radical aesthetic evolution between 1875–78.”

“Depicting a group of men around a campfire on a wooded beach, likely Fort Marion prisoners on an excursion to Anastasia Island,” from A complete Fort Marion drawing book, illustrated by Bear’s Heart (Nock-ko-ist, Tsis tsis’tas) (Bonhams lot 22)

It is also worth noting that at least two drawings that were originally two-page spreads in the ledger books were framed and exhibited as single sheets, splitting the original image in half, at Ellis’s Expo Chicago booth.

In his communications with Hyperallergic, however, Ellis made clear that he considers himself more as a caretaker than a dismantler of Native cultural heritage. 

“With the possible exception of Ross Frank and PILA, my gallery was most instrumental in the preservation of complete ledger books over a 20-25 year period before the advent of digitization,” he said. “The decision to exhibit the drawings as individual works (our first experience in doing so) was a long and difficult process. Ultimately we decided the end justified the means.” That end aim, according to Ellis, is “to bring them to widespread institutional and private attention.” He noted that PILA has complete files of the three books he purchased and that he plans to produce facsimile versions.

Institutions that receive federal funding are bound by the Native American Graves Protection and Repatriation Act (NAGPRA), a 1990 law which facilitates the “protection and return of Native American human remains, funerary objects, sacred objects, and objects of cultural patrimony.” Private sales are not subject to NAGPRA, but they do fall under the recently passed Safeguard Tribal Objects of Patrimony (STOP) Act, which helps prevent international trafficking of objects of significant cultural patrimony, although that legislation would likely not apply in this case.

Despite the technical legality of the books’ ownership, O’Loughlin sees the original terms of the sales by the incarcerated Native artists to Pratt as reason to reconsider grounds for repatriation. 

“If the original transfer does not hold up, if it was considered a kind of theft, then every transaction after that would be colored by that,” O’Loughlin said. She considers the books’ current owners complicit “because they know all the history, they know how the Tribes fought the purchase.”

Top: drawing “titled ‘Kiowas’ in pencil, the name ‘Saul’ written in ink above one of the figures;” bottom: drawing with “‘Kiowa and Wife’ in pencil, ‘Saul’ in ink above the horseman,” from A complete Fort Marion drawing book (1876) illustrated by Bear’s Heart (Nockkoist, Tsis tsis’tas) and Ohet-Toint (Ohettoint / High Forehead) (Bonhams lot 20)

Top: “Cheyenne Feast”; bottom: drawing inscribed “Medicine Dance (Cheyenne),” from A complete Fort Marion drawing book (1876) illustrated by Bear’s Heart (Nockkoist, Tsis tsis’tas) and Ohet-Toint (Ohettoint / High Forehead) (Bonhams lot 20)

#60sScoop | Understand The Suffering | #Reunion

👆Brothers meet half century after being separated by 60s Scoop

 

 

ARE YOU IN REUNION? WANT TO SHARE YOUR STORY?

EMAIL: tracelara@pm.me

#60sScoop - How did he end up in Connecticut?

CT man taken from First Nation family as child finds purpose in sharing story: ‘I’m not the only one’

WILTON,  CONNECTICUT — Ripped from his sister’s arms and taken to a new country over a half-century ago, Canada native Taber Gregory said he’s still reconciling with how and why he wound up in Wilton.

About 20 years ago, the longtime Wiltonian and owner of Gregory’s Sawmill on Pimpewaug Road said he learned he was one of thousands of survivors of what’s known as the Sixties Scoop.

The Sixties Scoop refers to a decades-long period in Canadian history, from about 1951 and until as late as the 1990s, marked by the mass removal of Aboriginal children from their homes — in most cases without the consent of their families — into the child welfare system.

Many of the children were placed in non-Indigenous households in Canada, while others — including Taber Gregory, who was born Henry Desjarlais in the Canadian province of Alberta in 1968 — were relocated and adopted out to families outside the country. 

Gregory, now 55, said he always knew he was adopted but didn’t know about the early years of his life until connecting with biological family members in his early- to mid-30s.

“I started getting some random calls saying somebody wanted to talk to me, and the person claimed he was my father,” Gregory said. “I was a little confused and didn’t accept the phone call because I didn’t know what to think about it.”

The calls kept coming, and Gregory said he kept refusing. 

Then one day, he finally accepted and learned that the person calling was, in fact, his biological father, Louis Desjarlais. Gregory said his biological father has since died, but he has stayed in touch with one of his biological siblings in Canada.

Through telephone conversations, Gregory said he learned he was the youngest of seven children and had been taken from his family’s home in Canada when he was about one-and-a-half years old. He said his adopted parents had been unaware that he had been forcibly removed from his biological family. 

“My sister walked me through everything, and it kind of snowballed from there,” he said.

Gregory showed Hearst Connecticut Media an August 2001 letter from the Cold Lake First Nations, verifying his Cold Lake First Nation Registry List membership and identifying his biological parents, as well as their own membership. The letter said that since his biological parents were “of 100% North American Indian Blood Quantum,” Gregory “has at least a 100% North American Indian Blood Quantum” himself.

One of Gregory’s four biological sisters, Alicia Minoose, claimed to have been holding him when social service workers came into the house, took him out of her arms, put him in a vehicle and left.

“She told me she ran out the door, chasing after me, and that was the last time she ever saw me,” Gregory said. “She was the last one to hold me.”

According to Tony Merchant — a Canadian attorney whose law firm was involved in a Sixties Scoop survivors class-action lawsuit several years ago that Gregory benefited from — government-funded social services agencies involved in the removal of Indigenous children from their homes were not closely supervised and “intensified their search for likely candidates/victims for adoption” over time. 

“Grabbing children became a need-for-supply phenomenon, and this was particularly true for boys,” he said, noting that they were “significantly more popular for adoption than girls.”

According to Gregory’s sister, two of their siblings were taken as well. She said they were placed with foster parents and eventually brought home — but the family couldn’t find Gregory, whom she still refers to by his birth name of Henry.

“Somehow, mom found David and Margaret ... but they couldn’t find you,” she said over the phone during Gregory’s interview. “They didn’t know what happened to you. We were searching and searching, but there was no information.”

Gregory said he was told that his biological mother, Bella Desjarlais, “cried and cried” after he was taken and he believes stress and heartbreak from what happened may have contributed to her death — which he said occurred before he reconnected with his biological family.

Later learning what he and his family in Canada went through, Gregory said he “went into survival mode.”

“I went through some depression, but I was able to get help and kind of turn that around and stay motivated and positive,” he said. “I did have to take a step back and kind of digest everything.”

Adoption and life in Wilton

Wilton has been the only home he knows — or at least remembers. 

Gregory said he has no recollection of his time in the Canadian foster care system, traveling to the U.S. or when his name was changed from Henry to Taber — but he knows he ended up at an adoption agency in Pennsylvania. 

From there, Gregory said he was adopted by Steve and Judy Meier when he was around 3 years old, moved to Wilton and had two brothers — both of whom were also adopted, but from different places. One was born in Vietnam, and the other was born in Bridgeport, he said.

Gregory said his adoptive parents didn’t know he had been forcibly taken from his home.

“The Welcome House in Pennsylvania was like the first stop, and they just adopted me from there,” he said. “They had no idea how I got there, so I can’t blame them for anything like that. They had no idea what happened.”

According to the website of the Pearl S. Buck Foundation — the parent organization of Welcome House — the adoption program “matched more than 7,000 orphans and children from around the globe with adoptive families in the United States,” and was phased out in June 2014 “because of changes in international adoption regulations.”

Samantha Freis, a curator with the foundation, said the organization does not know what the adoption process was like during that period.

After his adoptive parents divorced, Gregory said his mother Judy Meier ended up working at Gregory’s Sawmill and meeting John Gregory. 

“They made a connection, and we ended up here with Mr. Gregory and kind of became a family,” he said. “We grew up on the Gregory farm (where) we had draft horses, oxen, pigs and chickens.”

After their adoptive mother died in 1985, Taber Gregory said he and his brothers stayed with John Gregory, whom he considered a father figure and legally changed his last name from Meier to Gregory at his request.

When John Gregory retired in the mid- to late-1990s and moved to Ohio, where he later died in 2006, Taber Gregory said he took over the sawmill business — which has been in the Gregory family since the 1850s — and has been keeping the family legacy alive ever since.

“I became a Gregory and have been continuing the family business,” he said.

Gregory said he never knew, nor suspected, that his separation from his biological family and subsequent adoption were forced — but he’s grateful to have learned the truth about his past, “survived the ordeal” and reconnect with his family in Canada, who he said he has not yet visited in person but hopes to see in the near future.

In the meantime, he said his sister keeps him informed about what’s going on with family members in Canada — many of whom Gregory said still reside on a First Nations reservation and speak Chipewyan. 

Class-action settlement 

Several years ago, the Canadian government reached an $800 million class-action agreement with Sixties Scoop survivors — $750 million of which was set aside for individual compensation — the Canadian Broadcasting Corp. reported in 2017.

The settlement, through which all First Nations and Inuit children who “were removed from their homes — and lost their cultural identities as a result — between 1951 and 1991 (were) entitled to compensation,” was less than the $1.3 billion sought on behalf of about 16,000 Indigenous children in Canada’s Ontario province, according to the CBC article.

The settlement agreement followed an Ontario Superior Court judge’s February 2017 ruling that the Canadian government not only “breached its ‘duty of care’ to the children and ignored the damaging effect” of the child welfare program, but also “breached part of the agreement that required consultation with First Nations” about it, the CBC reported.

The judge approved the distribution of $25,000 to $50,000 in payouts to about 22,000 Sixties Scoop survivors the following year as part of the settlement agreement, through which the Canadian government also agreed to establish a foundation designed to “enable change and reconciliation.”

According to a class-action claims process website set up for the settlement, 21,208 of the 34,816 claims received by the December 2019 late claim deadline had been approved as of January 2024.

Gregory — who showed Hearst a questionnaire he filled out for Merchant Law Group LLP, one of the law firms involved in the class action — said his claim was among the ones approved.  He wouldn’t disclose the exact payout amount he received — saying only that it was over $10,000. 

“Everything I know is consistent with him being a (Sixties) Scoop survivor who received compensation,” Merchant said.

He said Gregory did not become a client “because obtaining compensation was something done directly with the claims service providers,” but said his firm did provide assistance to Gregory.

Gregory, who feels the Sixties Scoop settlement payout isn’t enough to compensate for the harm caused to those taken from their biological families, said he shares his story not for pity, but for purpose — to raise awareness about what he and thousands of other Indigenous children went through and help prevent something like it from ever happening again.

“I know I’m not the only one, and I don’t want anybody going through what I did,” he said.

SOURCE: https://www.newstimes.com/news/article/taber-gregory-wilton-sixties-scoop-canada-18672082.php

 

Eclipses have special ties to Indigenous peoples

 

During eclipses Navajo people must stay indoors, with closed windows and doors, and not look outside, limit consumption of food by fasting, not drink water, not sleep, not bathe, brush hair or groom themselves, no intimacy with families or partners, exception between mothers and children. Arts and crafts during solar eclipses are not allowed. Lightly cleaning or remote work at home is allowed. 

GREAT READ:  https://ictnews.org/news/eclipses-have-special-ties-to-indigenous-peoples