When It’s Not Something You Did

Today’s story –

I have been dealing with the Division of Children and Family Services for a year now. I have never messed up and have done everything – times 10 – to show them how much I love my girls. I have no issues on any of my drug screens, which every single day, I have been sober for going on 7 years now, so that’s not a problem. I still have never missed a call. I have gone to therapy every week this whole year.

It’s one year ago on the 26th of October, when they just showed up and took my kids. I have done eight courses, instead of the one that they recommended. I did that 1+7 extra that I paid for. My mental and parental evaluations came back completely normal and he didn’t have any recommendations.

An ex-boyfriend called me in October, which is like three weeks ago, from a county jail. Now they have recordings and are saying that they’re requesting terminating of reunification. I’ve never messed up – not once. I have been stable for years and years. All I do is live and breathe my children. I’ve tried everything in my ability to get them back and now, this is not even in my parent plan. There’s no protective order. I have never been told that I couldn’t talk to him. Because I answered my phone, they now have a recording of me talking to him. Nothing bad was said. But they’re requesting the judge terminate my reunification. I’m just petrified. What do I do? I have been asking for prayers and I’ve reached out to other agencies here in Utah. Please send any advice you may have.

One responded with this – Who is your judge? I am in Utah as well. Be prepared for them to send the kids home at any moment. Once you hit that 15 month mark they are either going home immediately or they will be adopted.

Personally, I’m cheering for this mom to get her kids back !!

Surprising Reunions

Benjamin’s birth mother, Holly, was only 15 when she gave birth to him. When she was 6 months into her pregnancy, she began to search for adoptive parents for her baby. She feared that she would not be able to provide adequately for him.

Benjamin was given up to Angela and Brian Hulleberg on the day he was born, which just happened to be Thanksgiving Day in 2001. His adoption was never hidden from him and his adoptive parents talked to him about his biological mother.

Like many adoptees, including my own adoptee mom, Benjamin had always had a deep desire to meet his birth mother. He searched for her for many years. He’d written letters to adoption agencies of Utah, had his DNA tested and registered with the adoption registry. Nothing came of his efforts.

Like many birth mothers, Holly cared deeply about the baby she had given up for adoption and did a google search which found him on Facebook. 2 days before his 20th birthday, she took a risk to message him on Facebook – “You don’t know me but 20 years ago I made the hardest decision of my life and placed my beautiful little baby up for adoption with a beautiful family.”

Like many birth mothers, she was concerned about disrupting her son’s life, yet she simply wanted him to know that she had thought about him every day of his life. So she admitted that she finally found the courage to send him a message. She simply wanted to wish him a happy birthday.

When Benjamin saw the message, of course he wanted to meet her right away. So, they planned to have dinner and agreed that both of their families should be there to support them. On National Adoption Day, his wish became a reality. He discovered he had 2 half-siblings and that he was actually working at the same hospital that his birth mother worked at.

His mother is a medical assistant at the heart center at HCA Healthcare’s St. Mark’s Hospital. Hulleberg volunteered at the hospital’s neonatal intensive care unit. She notes that “Every morning, I would come in through the women’s pavilion to come into work. So, I passed right by the NICU every single day. We parked in the same garage, could have been on the same floor, had no idea that we were so close.”

After their reunion, Benjamin moved in with his mother, Holly. He also shares a coffee break with her each day before his shift in the NICU. He will leave soon to attend school in another Utah town.

~ today’s story courtesy of The Huffington Post.

Privatizing Foster Care

A woman in my all things adoption group encountered this business (and by that I do mean for profit) at a pop up market. I had to go looking for a definition of that. Pop-up retail, also known as pop-up store or flash retailing, is a trend of opening short-term sales spaces that last for days to weeks before closing down, often to catch onto a fad or scheduled event.

She shares her experience thus – Today I did a pop up market and after I was fully set up I walked around. One of the other vendors that were there was this one (First Home Care). They claim to be there to help children in the foster care system. Ok, cool. I asked what they did for the community as I’d love to be able to help local families… The good ends there… After talking to the lady for less than 5 mins, She starts talking about how much money you can make as a foster parent. My jaw hit the floor. I was like are you a not for profit or a for-profit company? They are for profit… Not unification… Wtf… I told her she should be ashamed of herself and walked away… Is this common? I feel like a complete noob. I had no idea that there were foster companies for profit. Like I know there’s adoption companies for profit, but foster companies…

To which someone else posted a link to an article in The Hill – “Privatization of foster care has been a disaster for children.” The article highlights an abusive system, where corporations profit from and victimize vulnerable people: foster care for children.

Twenty-eight states allow some degree of for-profit contracting of foster care services. The private companies that make money off foster children would have us believe that they are providing quality service at affordable rates — as is often the selling point of privatization made to the general public. But evidence has shown that some of these for-profit services are rife with mismanagement and abuse.

One woman, who aged out at 18, describes her last (of 3 placements) in Utah – “It was the worst of them all. I still have bad dreams. My sleep was monitored; I wound up banished to the basement, alone for days. They listened in on my phone calls, read my mail. I was told the sexual abuse I had lived through was my fault. The meds they put me on threw my moods all over the place. I wanted to kill myself. I feel lucky I made it out alive.” She had entered foster care when her mother died after being severely abused by her father.

Privatizing the core functions of the foster care system makes it harder for the public to exercise the necessary oversight over the activities of companies that are entrusted with the safety and well-being of vulnerable children. Of course, the for-profit foster care industry argues that abuse claims are nothing but isolated cases — bad apples in an otherwise pristine crop.

Foster care contractors benefit from a steady flow of children into the foster system, just as private prison contractors rely on the persistence of steady rates of crime and incarceration. A bipartisan congressional report released in 2017 by former Sen. Orrin Hatch (R-Utah) and Sen. Ron Wyden (D-Ore.) found that, by and large, “children who are under the legal authority of their state, yet receive services from private for-profit agencies, have been abused, neglected and denied services. The very agencies charged with and paid to keep foster children safe too often failed to provide even the most basic protections, or to take the steps to prevent the occurrence of tragedies.”

Mormon Adoption of Native American Children

The Mormons – yet again. Taking other people’s children to advance their religious cause. A white middle-aged man, Michael Kay Bennion writes in his lengthy dissertation titled Captivity, Adoption, Marriage and Identity: Native American Children in Mormon Homes, 1847-1900 – “I remembered that my third great-grandfather once traded
a horse for ‘an Indian boy, two or three years old.’ Or so his journal said.”

Some Mormons saw the purchase of a Native American as the adoption of a child when they were unable to have children of their own. Jacob Hamblin (a ranch by that name, Hamblin, figured prominently in the Mountain Meadows
Massacre) traded the Utes “a gun, a blanket and some ammunition” for a six-year-old boy “stolen from a small tribe.” Many Mormons view Jacob Hamblin as a type of nineteenth-century social worker, others would assert he was a slave trader. The fact is that Jacob acquired many children and parceled them out, sometimes in exchange for trade goods, making “slave trader” a distinct possibility. Jacob Hamblin, according to his own words, believed that his work saved lives and indicated he felt grief over separating the families.

From north to south, Native American children were entering Utah Mormon families in increasing numbers in the 1850s, even as the New Mexican slave trade slowly decreased. Not all Native American children traded to Mormons easily or happily identified with their captors. There are many stories of runaways and those persons who never adjusted to the Mormon culture. The Utah slave trade caused grief and pain for the children’s parents and also for children who were stolen and placed in Mormon families. Imagine these trembling, frightened captives thrust into a culture very different from their own, who then had new identities imposed upon them.

Native Americans captured, traded, given away, or sold into Mormon homes experienced a difficult cultural shift from growing up Native American to growing up Mormon. Many Latter-day Saint families acquired these children out of a sense of religious duty. They then embraced the difficult task of fostering these children into a new culture, often with mixed results. Most of these adoptive parents felt little or no need to preserve Indigenous customs within the lives of these children. While retaining the external physical characteristics that Mormons and other Euro-Americans used to identify them as “Indians,” they were taught to respond socially as members of Mormon society.

These children had the difficult task of reconciling their past and the newly imposed white identity and their success often was a reflection of the kindness or malicious actions of those white persons involved with them. This resulted in various behaviors from within uniquely constructed internal identities. Some of these children learned to live in the seams between cultures, some accepted the new culture, and others resisted it.

During the American Civil War, several children were adopted by Mormon families after surviving two horrific massacres which were perpetrated by a Californian Union volunteer regiment of the US Army. At the Bear River Massacre and at a subsequent battle, these volunteers killed hundreds of Shoshones and Bannocks. There were 5 surviving children, left homeless and wounded by the attacks, that required medical attention, food and clothing. The Mormons in southern Idaho and northern Utah provided these. One of those five died but the remaining four were adopted into Mormon homes.

Against a backdrop of conflict and tribal upheaval, Native American children in Mormon homes would sometimes reach maturity and assert their own identities. Mormon foster parents or indenture holders (a common practice in those times) attempted to teach the Native American children the white way of life, even as these Mormons tried to reconcile their own deeply held cultural prejudices with a sense of mission – against the actual reality.

An example of this trade in children is illustrated in a story of a Native American who is said to have told a white
Mormon man – “I’ve got too many children, and my wife’s got another new baby and I’ve got to get rid of this one.” To which the Mormon replied, “[G]ive it to me. I’ll take it and feed it and save it. But I don’t want you to take it back, when it gets a little bigger, when it could kind of help the family…We don’t want to raise a baby and then [you] come and take it away [from] us again. So…I’ll pay ya for the little girl.” Turns out the little girl’s mother was not pleased and made a fuss. The Mormon insisted to the Native American man, “Now make up your mind right now and never change it, because you can’t have this baby back if you take the horse.”

This negotiation sounds more like purchasing a pet than adopting a child. The mother of the child, who was understandably distraught over the loss of her child is described as “squawking” like an animal, rather than weeping for
her child. The source of this narrative trivialized a highly emotional parting of mother and child. Such was the perspectives of white people during that time.

Marginal food and clothing resources among Native American family clusters in the 1850s Great Basin region worsened as Mormon settlers appropriated the best fields and river bottoms for their own use. As previous narratives indicate, sometimes the Native American families simply gave away a child, when resources became so scarce that the child represented more of a burden than an asset. I call it desperation for their children to survive.

As Mormons encountered Native Americans, they found that the ideal in their scriptures of the chosen Lamanites of the House of Israel rising up to claim their blessings (an interesting tenet of the Mormon religion that believed the dark skinned “fallen” could be made white again) often clashed with the predominant Euro-American image that Indians were perpetually dirty and permanently degraded. In coping with this paradox, Mormons tried to find ways to bring the Native American image up to the standards of their own ideal.

Washing and clothing Native American children is reported in many literary and direct experience accounts of bringing Native American children into Mormon homes. This process of cleaning up natives was not unique to the Mormons. It is frequently found in stories of captivity and adoption narratives, beyond those of the Mormons, and cannot be classified as a unilateral phenomenon, limited to Euro-American captors and Native American captives.

One can feel the deadening sense of deprivation and the unwelcome new smells, textures and tastes that lye soap, water and cotton or linsey woolsey presented to a Native American child leaving their culture unwillingly and entering another. The abrupt changes in sight, sound, odor and taste that Native American children experienced upon entering a totally alien environment would have been severely disruptive. Their appearance, demeanor, and smell were often disagreeable to Mormon women. It is true that both Native Americans and Whites altered the appearance of their captives. One reason was to bring their outward appearance into culturally accepted norms. The other reason was an attempt to remove the “other” in them while inducting them into the captor’s culture. Additionally, washing and clothing are known to have had religious overtones in Mormon culture and so, Mormon pioneer women were expressing this in scrubbing newly adopted Native American family members.

It was not only the physical dirt, but spiritual filth that needed to be exorcised, as demanded by their salvational way of thinking. Mormon mothers and fathers understood physical cleanliness as a prerequisite for repentance. In this way, they believed they could participate in redeeming the Lamanites. Some Mormon mothers may have hoped that their Lamanite child would put off their old culture, so that their labor would not be in vain as they presented a clean child, dressed in Euro-American style, to the other family members. With some others, it may have simply been that they could not tolerate unfamiliar odors wafting from the Native American.

The imposition of external markers of the white culture divided the adopted Native American children from their birth culture and delineated the expectations of the Mormon family for their future behavior. Some Native American children seized upon the cues in their new environment and built upon them, some would forever resist assimilation and others would use ethnic behaviors from each culture as the situation demanded. But each child forced into a new way of living had to construct an identity they could survive with.

Regarding all of these children, given the times and environmental conditions caused by white settlement, any one of them might have starved or have been traded to the Utes and taken to New Mexico given the thriving slave trade of that time. However, such a child might have lived a long life, had a family of his own even though, as many did, he had to struggle through all that Native Americans dealt with in the late nineteenth century. That child remaining in his culture realistically would have loved his tribal life and experienced a sense of wholeness, that being separated from it was never going to embody.

Thank you for bearing with me leaning into my history loving heart. Learning that the Mormons had taken 40,000 Native American children out of their culture, adopting them into their religious and family lives, caused me to visit this related story. Back to more usual topics, I’m certain, tomorrow.