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A thesis on Indian Child Welfare Act
A thesis on Indian Child Welfare Act
A thesis on Indian Child Welfare Act
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The Indian Child Welfare Act was passed in 1978 to “‘promote the best interests of Indian children and promote the stability and security of Indian tribes’” (“Indian Child”). Congress gave tribal courts exclusive control over the adoption and custody of Indian children who live in their tribes’ reservations to prevent the practice of Indian children being removed from their homes (“Indian Child”). Even though some suggest the ICWA is racist and increases the risk of child abuse, the law should remain in place with no significant changes because it helps children’s mental health by connecting them to their culture.
The ICWA connects Native children to their culture, although opponents suggest that it is racist. According to Rebecca Clarren,
author of “Our Children Have a Bounty on their Heads”, studies have shown that Native youth have better grades and are more likely to attend college when they are connected to their tribes and traditions. The connection to their culture gives Indian children a better chance at succeeding in life rather than of they were placed with non-Indian families and they know they are different than all the other kids their age but they don’t know why. Their differentness lowers their self confidence, so they will not be motivated to do well in school. However, opponents argue that the ICWA is racist. Rusty and Summer Page’s foster daughter, Lexi, was taken away from their home in California and sent to live on a reservation in Utah, solely because Lexi is 1.5 percent Choctaw Indian (Dynar). Lexi’s connection to her native culture will actually give her a sense of pride which will contribute to her confidence in her abilities. She will be motivated to work harder in school with her confidence. The ICWA may have seemingly racist tendencies, but it ultimately helps children get better opportunities in the long run. The ICWA also helps children’s mental health; however, many argue that sending children to live with Indian families they are not related to increases their risk of abuse. Studies show that “growing up separated from one’s culture and have deleterious effects, including an increased risk of depression, substance abuse, and suicide” (Dewan). When Native youth grow up away from their heritage, they do not know what their heritage actually is. All they know is they are different from the other kids, which harms their mental health. If they grow up involved in their culture they will know where they come from and have a better state of mind. Despite this, opponents argue that child abuse is more prominent in Native American communities: “The rate of child abuse among Native Americans is twice as high national average” (Schaefer Riley). This may be true, but abuse has the same effects mentally on the children as being separated from their culture. And, if they are sent to live on the reservations of their families, they will have a more loving environment than if they are placed with random foster families and less chance of abuse. Native Americans may have a higher risk of abuse, but being separated from their biological families has a worse effect. The ICWA should remain in place with no significant changes even though some suggest it is racist and increases the risk of child abuse. The ICWA connects Indian children to their culture and gives them a sense of pride in it. The connection and pride ultimately helps their mental health, and it will help children succeed in school and later in life.
Her book focuses on the myriads of issues and struggles that Indigenous men and women have faced and will continue to face because of colonialism. During her speech, Palmater addressed the grave effects of the cultural assimilation that permeated in Indigenous communities, particularly the Indian Residential School System and the Indian Act, which has been extensively discussed in both lectures and readings. Such policies were created by European settlers to institutionalize colonialism and maintain the social and cultural hierarchy that established Aboriginals as the inferior group. Palmater also discussed that according to news reports, an Aboriginal baby from Manitoba is taken away every single day by the government and is put in social care (CTVNews.ca Staff, 2015). This echoes Andrea Smith’s argument in “Heteropatriarchy and the Three Pillars of White Supremacy: Rethinking Women of Color Organizing” that colonialism continues to affect Aboriginals through genocide (2006, p. 68). Although such actions by the government are not physical acts of genocide, where 90% of Aboriginal population was annihilated, it is this modern day cultural assimilation that succeeded the Indigenous Residential School System and the Indian Act embodies colonialism and genocide (Larkin, November 4,
The Adam Walsh Child Protection and Safety Act of 2006 was established because an American boy was abducted form a Florida shopping mall and was later found murdered. The act was signed into law by George W. Bush on July 27, 2006. This act is established to protect children from sexual exploitation and violent crime to prevent child abuse and child pornography to promote internet safety. This act is also known as the sex offender registration and notification act. It was established with the intention to strengthen laws related to child sexual predators. This law was instructed for each state and/or territory to apply criteria’s for posting offenders data on the internet.
In 1887 the federal government launched boarding schools designed to remove young Indians from their homes and families in reservations and Richard Pratt –the leader of Carlisle Indian School –declared, “citizenize” them. Richard Pratt’s “Kill the Indian… and save the man” was a speech to a group of reformers in 1892 describing the vices of reservations and the virtues of schooling that would bring young Native Americans into the mainstream of American society.
The term “Sixties Scoop,” was created by the writer, Patrick Johnson, to describe “the taking of thousands of Native children from their families, communities, and peoples during the 1960s to early 1980s” (Steckley and Cummins, 2008, 274). In the 1960’s, the government generally believed that an extension of child welfare services to reserves would be a practical approach to solving some of the problems on reserves. Although the social services may have had good intentions, “little attention was paid to the effect that extending provincial services would have on Indian families and communities [and there did not appear] to be any concern that provincial services might not be compatible with the needs of Indian communities” (Lloyd 2009). The majority of children that were placed for adoption were relocated to distant communities, different provinces and some were also placed in the United States to the dwellings of middle class Caucasian families.
The history of Indian Child Welfare Act derived from the need to address the problems with the removal of Indian children from their communities. Native American tribes identified the problem of Native American children being raised by non-native families when there were alarming numbers of children being removed from their h...
The history of Indian Child Welfare Act derived from the need to address the problems with the removal of Indian children from their communities. Native American tribes identified the problem of Native American children being raised by non-native families when there were alarming numbers of children being removed from their h...
The underscoring concept to social work practice the pursuit towards a socially just society. Social workers serve the purpose of enriching society by enhancing social justice and eliminating social oppression. Mandates and mission statements support these objectives within social service agencies both in for profit and nonprofit sectors. One thing that every social service agency has in common is the overarching ideology that shapes the society they serve and more specifically, ideology influences the way an agency can conduct its services. Philosophy in most cases only goes as far as policy allows it too. This paper will examine the similarities and differences from western child welfare policy in the United States (US) and look outwards at international trends of practice and policy in Finland and Germany. In order to develop effective policy that meets society’s needs, it’s important to analysis other countries child welfare policies and gain an understanding of what is making a difference in child welfare practice around the world.
The current generation of native people in Canada are greatly impacted by efforts made by the Canadian government that forced previous generations to assimilate and give up their culture. Most of the fifth generation of native people are not directly impacted by the atrocities that forced their people to give up their culture for the benefit of others; however, their diminished cultural identity is a result of it. Parents who are raising the fifth generation have difficulty passing on their Indian identity to their children (Deiter-McArthur 381). The parents and grandparents of the fifth generation were raised in the residential school system, where they were stopped from showing affection or love for one another even if it was their own brother or sister. This results in a lack of ability for some of them to show love toward their children (Maniitok). Another e...
Our Indian legislation generally rests on the principle, that the aborigines are to be kept in a condition of tutelage and treated as wards or children of the State. …the true interests of the aborigines and of the State alike require...
At these boarding schools, Native American children were able to leave their Indian reservations to attend schools that were often run by wealthy white males. These individuals often did not create these schools with the purest of intentions for they often believed that land occupied by Native American Tribes should be taken from them and put to use; it is this belief that brought about the purpose of the boarding schools which was to attempt to bring the Native American community into mainstream society (Bloom, 1996). These boarding schools are described to have been similar to a military institution or a private religious school. The students were to wear uniforms and obey strict rules that included not speaking one’s native tongue but rather only speaking English. Punishments for not obeying such rules often included doing laborious chores or being physically reprimanded (Bloom, 1996). Even with hars...
“To kill the Indian in the child,” was the prime objective of residential schools (“About the Commission”). With the establishment of residential schools in the 1880s, attending these educational facilities used to be an option (Miller, “Residential Schools”). However, it was not until the government’s time consuming attempts of annihilating the Aboriginal Canadians that, in 1920, residential schools became the new solution to the “Indian problem.” (PMC) From 1920 to 1996, around one hundred fifty thousand Aboriginal Canadians were forcibly removed from their homes to attend residential schools (CBC News). Aboriginal children were isolated from their parents and their communities to rid them of any cultural influence (Miller, “Residential Schools”). Parents who refrained from sending their children to these educational facilities faced the consequence of being arrested (Miller, “Residential Schools”). Upon the Aboriginal children’s arrival into the residential schools, they were stripped of their culture in the government’s attempt to assimilate these children into the predominately white religion, Christianity, and to transition them into the moderating society (Miller, “Residential Schools”). With the closing of residential schools in 1996, these educational facilities left Aboriginal Canadians with lasting negative intergenerational impacts (Miller, “Residential Schools”). The Aboriginals lost their identity, are affected economically, and suffer socially from their experiences.
This essay will first address the statute used and interpretation of the threshold test by the courts, and then focus on cases involving vulnerable children to assess whether the statute in The Children Act 1989 is sufficient in protecting these children from harm. I will look at the argument in favour of the current approach taken by the courts, and the counter-argument in favour of changing the current approach. The arguments are delicately balanced and the law is always developing, so it will be interesting to see how the Supreme Court resolves this issue in future.
The over-representation of Aboriginal children in the Canadian Child Welfare system is a growing and multifaceted issue rooted in a pervasive history of racism and colonization in Canada. Residential schools were established with the intent to force assimilation of Aboriginal people in Canada into European-Canadian society (Reimer, 2010, p. 22). Many Aboriginal children’s lives have been changed adversely by the development of residential schools, even for those who did not attend them. It is estimated that Aboriginal children “are 6-8 times more likely to be placed in foster care than non-Aboriginal children (Saskatchewan Child Welfare Review Panel, 2010, p. 2).” Reports have also indicated that First Nations registered Indian children make up the largest proportion of Aboriginal children entering child welfare care across Canada (Saskatchewan Child Welfare Review Panel, p. 2). Consequently, this has negatively impacted Aboriginal communities experience of and relationship with child welfare services across the country. It is visible that the over-representation of Aboriginal children in the child welfare system in Canada lies in the impact of the Canadian policy for Indian residential schools, which will be described throughout this paper.
Yellow Bird, M., Chenault, V., (1999). The Role of Social Work in Advancing the Practice of Indigenous Education: Obstacles and Promices in Empowerment-Oriented Social Work Practice. In Next Steps: Research and Practice To Advance Indian Education (pp. 201-229)
In the story Reclaiming Culture and the Land: Motherhood and the Policies of Sustaining Community, the author describes just some of the challenges of working while being a Native American living on and off within a normal Caucasian society. One of the issues brought up in the story is that the author does a poor job in raising her children while they are at the most important stages in their childhood. In this Indian community, everyone knows each other and it is a close, tight knit community throughout. One of the principals which backs this up is that one or more mothers in the community take care of all of the children of the community, kind of like a daycare center. The author is indeed one of these caretaker mothers that would spend a lot of time with all the children. As a result, outsiders look at her and believe that she is doing a poor job at what she considers to be a fine parenting job. And other hardship that she has is trying to understand her place in society because she is a woman. In the story, she describes how things are constantly being taken from her and assumed by the male sex. These and more are some of the problems that she has to deal with in the story.