Birth Vision

adoptee are the ninetynine percent By Trace Lara Hentz

I have walked the walk for a long time. I’ve had many hard thoughts to process in the past few years.

Spirituality at my age requires I be very conscious of my life, aware of my thoughts and appreciate everything in and around my life as spiritual. When things happened that I did not wish for, I looked for what I need to change in me.

It’s true, no matter how old we get, we never do stop learning.

I’d miss amazing people and coincidences if I didn’t have a reverence and respect for everything in my life.  I know all people, plants, animals, the air, the water, everyone and everything, even bad ruthless people, are to be loved in the very depths of my soul. When I do this, I am in touch with my spirit.

It’s like what I write in my memoir: You must love yourself before you can love anything else or anyone else. That is the key!

Once you do this, you’ll be conscious of coincidences, miracles and synchronicities all around you. You see it is a gift to be alive.

Yet that is especially hard for some adoptees. How do you find a lesson in a government taking you from your own parents? How do you love the idea you lost your parents and sovereign rights? How do you love the people who may have hurt you?

Remember we all wanted to accomplish something in our lives.  Our souls chose to go to the parents and family that we did. I know this hurts to read but remember our soul is on a journey to grow and life is an initiation. Some of us adoptees had a hard time.

Right now you need to know this: ancestors are calling you home. You may have to fight in courts to find them and regain your rights. That is a big part of this adoptee journey for many of us. Do you have the courage and strength and patience to find them? The search is your Birth Right.

You begin with you. Are you emotionally well?  Ask these questions: Do you expect sympathy from others or feel sorry for yourself being adopted? Are you angry? Are you bullying or bullied? Do you bury or deny how you really feel? Do you lie to yourself and others? Do you abuse alcohol and self-medicate?

If you answer yes, then you do need to take steps to discover the depths of your emotional mind. Watch how you feel and when. This will take time but you’ll begin to see the dramas you learned. I call this sucking energy and we do this to make ourselves feel better but it doesn’t make us feel better at all. These dramas prevent you for being connected to your spirit.

Now, visualize your families (mother, father, sister and brother, etc.) and recognize their dramas. Understand why you join in their drama and watch when you use drama on them or with them… then stop.  Once you stop this pattern, you reach new levels within yourself. You begin to heal!

Remember, the plants and the universe (everything in the universe) will give you energy willingly, especially if you give to it. Then it just becomes an endless cycle of free energy to you and to the universe, thus keeping your energy level at its peak. Because you are not hurting other people and the surroundings around you and you give of your energy to it, then the coincidences, miracles and synchronicities begin!

When I felt this connection to spirit, the world, plants and people began to glow. I know synchronicity happens all the time in my life.

We can only be where we are because that’s where we wanted to grow…. and once your energy is peak, new people will start the coincidences to help you on your way.  It is up to you to fulfill your Birth Vision!

We Are All Visitors



Six-Part Series: Victims of Adoption and Lies

By Trace L. Hentz (formerly DeMeyer)

I woke up with two thoughts: there are two victims of adoption who need help and not necessarily from each other: the adoptee and the first mother. Each has its own burden and neither can heal the other.

Part 1:

Part 2:


Since I started this Victims series, I’ve heard from two new adoptees who came across this blog. I’m very happy – not because they are adopted but because we can now connect and relate as members of our own unique band of Native American adoptees. As each week passes, and the more I post about this history, perhaps even more adoptees will contact me.*
“Victim” is a word I don’t like to use but in the case of Native adoptees, it fits.

The adoption projects and programs in North America (US and Canada) intended to wipe out an entire population of Indian children by assimilating them (making them white) using closed adoptions.  It was officially called the Indian Adoption Projects – but Canada and many states had their own programs like New York State’s “Our Indian Program” and the Mormon’s own Indian Adoption Program.

How do you damage or destroy a culture? You abduct and claim their children as your own.

How this was planned and orchestrated is still kept under legal wraps, but the thousands of Indian children who were transracially adopted are certainly “victims” of planned ethnic cleansing or ancestricide. Not telling adoptive parents they were part of this program is quite a significant lie of omission, too. (Someday my hope is America will see an apology and eventually all parents will be informed. In the older days this country tried eugenics and sterilizing undesirables, and it’s usually people who are considered minorities who are targets for this treatment.)

In adoption terminology, we are called transracial adoptees because we were raised outside our culture, in our case First Nations and America Indian territories. We’re raised by non-Indian parents, far from the reservation. That would certainly destroy any contact and connections to our first families. With a closed adoption, no one would ever be able to find anyone, right?

It failed. My second book Two Worlds (published in 2012) is an anthology filled with adoptees that are living proof that the adoption/assimilation plan backfired. Adoption didn’t kill our spirit or destroy our blood. The adoptees in this book did reunite with their relatives and tribes, despite closed adoptions.

Now with the amount of adoptees who’ve opened their adoption, including me, I’d imagine there would be more news and media coverage, right? No. Somehow the US adoption industry has its reputation and bankrolls to protect, and their jobs to protect, so they must protect their territory, control the message or lose their business.

I see how it works. A young lady doctor from California said to me a few days ago, “I wish to adopt a child and save them from being an orphan.” I have heard and read those exact words before. The adoption industry has controlled that message and this mindset from their very beginning. This very nice doctor is young and open-minded so I asked her to consider that a child has its own name and ancestry – and would she consider becoming a legal guardian instead of an adoptive parent? I told her to get children out of the foster care system and if she could, raise as many children as she could afford. She is undoubtedly going to read up and do research, based on our conversation.

In the old mindset and in many adopters’ minds, there are still orphans! Can they imagine each baby has a mother and both are usually from a Third World Country, including Indian reservations in North American still plagued by poverty; and beyond that each baby has a country and relatives – so hardly anyone in the world is a true orphan!

That very old mindset has not been altered since the early 1900s (or 1958 when I was adopted). That is how you control the message. This doctor is among thousands of people planning to adopt in the near future with no clue how adoptees feel about this – even in 2012.

My point here is we have to do the work to change that mindset and control the message ourselves. We have to take to the streets and call lawyers and get lawmakers to open adoption records in every state. Until then, the adoption industry is winning and will still control the message. *No one had done a blog for American Indian Adoptees like this prior, by the way. I started research in 2005, wrote my memoir on this history, and then created this blog in 2009 with medical studies, ideas, news and updates.

This series ran in 2012 on American Indian Adoptees ( It was my most popular series on the topic of adoption…

Dancing the World into Being

A Conversation with Idle No More’s Leanne Simpson

Leanne Simpson collecting wild rice.


In December 2012, the Indigenous protests known as Idle No More exploded onto the Canadian political scene, with huge round dances taking place in shopping malls, busy intersections, and public spaces across North America, as well as solidarity actions as far away as New Zealand and Gaza. Though sparked by a series of legislative attacks on indigenous sovereignty and environmental protections by the Conservative government of Stephen Harper, the movement quickly became about much more: Canada’s ongoing colonial policies, a transformative vision of decolonization, and the possibilities for a genuine alliance between natives and non-natives, one capable of re-imagining nationhood.

Throughout all this, Idle No More had no official leaders or spokespeople. But it did lift up the voices of a few artists and academics whose words and images spoke to the movement’s deep aspirations. One of those voices belonged to Leanne Simpson, a multi-talented Mississauga Nishnaabeg writer of poetry, essays, spoken-word pieces, short stories, academic papers, and anthologies. Simpson’s books, including Lighting the Eighth Fire: The Liberation, Protection and Resurgence of Indigenous Nations and Dancing on Our Turtle’s Back: Stories of Nishnaabeg Re-Creation, Resurgence and a New Emergence, have influenced a new generation of native activists.

At the height of the protests, her essay, Aambe! Maajaadaa! (What #IdleNoMore Means to Me) spread like wildfire on social media and became one of the movement’s central texts. In it she writes: “I support #idlenomore because I believe that we have to stand up anytime our nation’s land base is threatened—whether it is legislation, deforestation, mining prospecting, condo development, pipelines, tar sands or golf courses. I stand up anytime our nation’s land base in threatened because everything we have of meaning comes from the land—our political systems, our intellectual systems, our health care, food security, language and our spiritual sustenance and our moral fortitude.”

On February 15, 2013, I sat down with Leanne Simpson in Toronto to talk about decolonization, ecocide, climate change, and how to turn an uprising into a “punctuated transformation.”


My friend Diane Tells His Name

DianeOneYearDiane Tells His Name as a child

NPR StoryCorps on American Indian Adoption

Listen Here.

And it’s time now for StoryCorps, the project recording the stories of everyday Americans. And today, we’re going to hear from Diane Tells His Name. She’s a Lakota Indian. Growing up, she never knew anything about her heritage. She was adopted when she was a baby. And at StoryCorps, her daughter, Bonnie Buchanan, asks Diane about her childhood.
BONNIE BUCHANAN: When did you first feel like you were different?
DIANE TELLS HIS NAME: Probably elementary school. I had a younger sister, and I really didn’t like doing the same things that she would do. She would do tea parties and play with dolls and things like that, and I was outside looking at the clouds and the stars. And my sister was blond, tall and thin like my mother, and I was round and brown.
NAME: I remember going through the family albums, looking for my face in the old photographs, and I didn’t see me. And eventually, when I was 37 years old, I happened to see a picture of my mom in October of 1951 – and it shocked me, because I was born in November of 1951 – and my mother was not pregnant. So that’s when I knew that I was adopted.
BUCHANAN: How did you feel?
NAME: It was very satisfying to know that I wasn’t crazy. I didn’t blame them. I wasn’t angry with them. In 1951, you just didn’t talk about those things. So when I got my original birth certificate, it said on there my birth mother’s name, and it said that she was born at the Pine Ridge Indian Reservation.
So I went to South Dakota to receive my Indian name and get a crash course in how to be Indian. After that, my husband and I told Indian Family Services we wanted to adopt a child from my tribe, a Lakota child. And, finally, they faxed us a picture of a little Indian child, and she was drinking chocolate syrup out of a Hershey’s bottle. And our son said, that’s her. That’s the one we need to adopt. And it was you.
I started doing research on your family, and when I started looking at your family tree, I saw one of my relatives on your paper. So we are cousins. I thought that was just – that was amazing. I’m glad you’re my baby.
BUCHANAN: I know. I’m glad you adopted me.
NAME: I am, too. It’s like our whole family was just planned out so that it would be best for all of us.
INSKEEP: You can take a moment to collect yourself. That’s Bonnie Buchanan with her mom, Diane Tells His Name, at StoryCorps in San Francisco. Their story will be archived with thousands of others at the Library of Congress. The podcast is at Transcript provided by NPR, Copyright National Public Radio.
I am so happy that Diane was able to record her story with her daughter. She is a contributor in the new anthology TWO WORLDS: Lost Children of the Indian Adoption Projects.  Her photo is on the cover, next to the book title. I am blessed to call her my relative and friend! …Trace

as i learn history: i question everything

Will the real Appalachian history please stand up


John Mitchell's famous 1755 map tells the truth about the most catastrophic and humiliating defeat that the Cherokee Nation ever experienced.  At that time, South Carolina claimed northern Georgia and a section of western North Carolina.
John Mitchell’s famous 1755 map tells the truth about the most catastrophic and humiliating defeat that the Cherokee Nation ever experienced.  At that time, South Carolina claimed northern Georgia and a section of western North Carolina.
      Credits: John Mitchell – 1755 – Map of North America
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Part One

Native American history of the Southern Appalachians

Approximately 90% or more of the letters to this column are from readers with Native American ancestry in the Appalachian region, from Ohio and Pennsylvanian southward.  Virtually all have the same dilemma.  Their family’s heritage or their tribe’s history do not jive with the “official” Native American histories and maps adopted by the United States Department of the Interior.  It is obvious that there is more confusion about the Native American history of the Southern Appalachians than any other part of North America.

Most common are the complaints of Shawnee, Chickasaw and Yuchi Indians.  Branches of the Shawnee were once spread across the region from Ohio to Florida. There are Shawnee geographical place names in all the states there and between.  The Chickasaws know that their territory once stretched from the Mississippi River to the Smokies, and also included towns in Georgia.  The Yuchi’s were once scattered over most of the Southeastern United States.  According to the official maps of the U.S. Department of Interior, however, the Shawnees, Chickasaws and Yuchi were never there and their homelands were always Cherokee.

For the next two months, this column will focus on the Native American history of the Southern Appalachians, from Pennsylvania to Alabama. We will be looking at all the known tribes of the region. Not just those that are today federally recognized. The series will generally be presented in a chronological order so that it can be saved for educational purposes. However, the first and second articles of the series will explain events in the 1700s and early 1800s that caused the region’s history to be so thoroughly distorted in our era.

A secret history

The Trail of Tears put many Southeastern Native Americans in a fog of cultural amnesia, but Cherokee society had been devastated long before then. There was a “Golden Period” in the 1720s, when the Cherokees were heroes in the eyes of South Carolina colonists for their role in saving the colony during the Yamasee War (1715-1717.)  In that decade Cherokee territory and population expanded dramatically.  However, during the period between 1734 and 1793, the Cherokee people probably lost at least ¾ of their population to plagues and wars.  Things got worse as the 18th century progressed.

European maps in the late 1600s and early 1700s showed the Southern Highlands being occupied by several branches of the Creek Indians, the Shawnee, the Chickasaw, the Yuchi and the Apalachee. The words, Charaqui or Charakee, first appeared on European maps in 1717.  They were placed on the territory formerly labeled “Rickohocken Indians” in Virginia and the northeastern tip of Tennessee, plus over the extreme northwestern tip of South Carolina.  By 1732 a tribe labeled, the Cherokees, was shown occupying a 50-75 mile wide corridor, stretching from northeastern Tennessee to the northeastern tip of South Carolina.

In early 1754, the British Crown “gave” the Cherokees an enormous territory in eastern Tennessee that was occupied by the Chickasaws, Shawnees and Yuchi, who were allies of the French.  This was done as payment for the Cherokees’ agreement to send 200 warriors to fight the Indian allies of the French in upstate New York.  In fact, Cherokee villages never occupied any of this new territory until after the American Revolution, and then, only a small portion of it.  That imaginary territory became the basis of all official Department of Interior maps that show the “traditional territory of the Cherokee Indians.”

The 1754 grant did not include any land in the present state of Georgia.  The Creeks continued to occupy all lands west of Brasstown Bald Mountain and south of the Nacoochee Valley until 1785.  A 1780 British Army map showed three small Cherokee hamlets in the northeastern tip of the province, containing an estimated 25 men of military age.   During the French & Indian War Period, the area actually occupied by Cherokee villages shrank by over a third after the Koweta and Upper Creeks took back lands lost in the 1720s when the Cherokees were at the height of their military power.

The 40 year Creek-Cherokee War ended catastrophically for the Cherokees later in 1754. An army from a single Creek town, named Koweta (west-central Georgia) destroyed all Cherokee villages in the portions of North Carolina and northeast Georgia occupied by the Creeks prior to 1717.  At least 32 Cherokee chiefs were summarily executed.  A group of teenage girls from Koweta, who were following their boyfriends around North Carolina, as a lark, pretended to be a Koweta army about to attack the principal Cherokee town of Quanasee.  The Cherokee garrison fled in terror without putting up a fight.  The girls then occupied and burned Quanasee.

The Valley and Lower Cherokees were essentially exterminated by Koweta’s blitzkrieg-like military campaign.  For years afterward, visitors to the Creek town of Koweta, near present day Carrollton, GA,  were shown the place on the Chattahoochee River where the captured Cherokee chiefs were burned at the stake.

The humiliation caused by the army of the town of Koweta defeating the entire Cherokee Nation has left a psychological scar far deeper than outsiders can imagine. This catastrophe is left out of Cherokee history courses on the reservation, while an invasion by British Colonial forces four years later is lamented.  Cherokee students are not told that the Coweta Creeks (Mountain Lion People) originated in the North Carolina Mountains.  The Coweeta, Cowee and Nikasee Mounds are labeled by North Carolina archaeologists as being built and occupied by Cherokees.

As will be explained in Part Two, Cherokee leaders originally told their own people that they arrived in the Southern Highlands at about the same time that the British began colonizing South Carolina.  This story changed when the primary legal grounds for the State of Georgia wanting them “evicted” was that the Cherokees were squatters, who were not indigenous to the Southeast.

A historical irony comes from the early 1830s, when Cherokees and white settlers were briefly in direct contact in northern Georgia.  Cherokees fighting deportation from their new home in northwest Georgia told stories to white frontiersmen of great victories in 1754 in which the Cherokees conquered all of northern Georgia . . . of the Cherokees living for hundreds of years at locations such as Track Rock Gap and Etowah Mounds that they only tenuously occupied for a generation, if at all.

Georgia militiamen dutifully wrote down the yarns as they stole the Cherokee’s farms at bayonet point. These “tall stories” became official history that is now stated as fact on a dozen state historical markers around Georgia’s mountains and virtually all state history books. The truth of horrific events in 1754 can be seen on the famous 1755 map created by North Carolina cartographer, John Mitchell.  The words, DESERTED CHERAKEE SETTLEMENTS, were boldly written across a broad swath of the Southern Highlands.

In Part Two of this series, the amazing achievements of a group of early 19th century Cherokee leaders will be discussed.  The multiple tragedies of the Trail of Tears Period partially explain the distorted history of the Southern Appalachians today.  Go to: for his columns


Part Two:

Stolen Generations: Adoption as a Weapon


 top photo
available now on Amazon and in all ebook stores

By Peter d’Errico  January 02, 2013 (Indian Country Today Media)

Two Worlds: Lost Children of the Indian Adoption Projects is a new book about the campaign to break indigenous social structures by removing the children: “Governments…paid agencies and churches to remove and Christianize children… and raise them to be non-Indian.”

Edited by Trace A. DeMeyer and Patricia Cotter-Busbee, themselves adoptees, the history is told through chronicles by those who lived through it. Ethnic cleansing by child removal is a counterpart to the boarding school system, aimed to “kill the Indian and save the man.” Boarding schools take children away from home for months and years at a time, returning them as “civilized.” Adoption projects take children away permanently, to assimilate them into non-Indian society via non-Indian families. A common element of the stories is painful curiosity, children trying to figure out who they are, and why their biological parents gave them away. Answers are sometimes never discovered. What is learned may compound the pain, when the child’s displacement turns out to be a subchapter in the parent’s (or parents’) own survival struggle. In many cases, the birth parents’ generation was already victimized by the Dawes Act and the Indian wars: one wore the face of “friends of the Indian,” the other the face of outright hatred. The “stolen generations” is only part of the trajectory of Indian genocide. Two Worlds shows that the pain of the non-Indian adoptive families often compounds the pain of displacement. For whatever reasons—many are discussed in the multitude of stories—adoptive parents may be trying to escape from their own pain when they take an Indian child into their homes. Those who try a to fill a void or carry out a messianic belief by adopting an Indian child cause pain that multiplies pain; everyone is scarred. Given the fact that thousands of Indian children are adopted out of Indian communities, it is possible—as some adoptee stories show—that a displaced life is not pain-filled. But even in those cases where adoptees live a comfortable life with loving parents, the stories point to an inchoate pain shared by adopted children of any culture: the pain of not knowing one’s origins. Adoption agencies exacerbate this by policies of secrecy, as if self-knowledge were a bad thing. As if all this pain were not enough, the stories tell of a whole new world of pain that may open up at the end of the genealogical quest, when the search for the past has led to the present: the pain of re-assimilation; or worse, the pain of not being able to re-assimilate into one’s origin community. Sometimes the pain at the end of the quest is caused by absence: the birth parents have passed on. Sometimes it’s caused by rejection: the birth parents don’t want to revisit their long-ago decision to give away a child, or believe that the reasons for their previous actions are still viable today. Sometimes, it’s a mixed bag: one or more biological relatives welcome the returning child, while others spurn the reunion. The variations and permutations are many. They don’t fit into neat pigeonholes, though they do show certain patterns. One pattern is the difficulty of re-assimilating not simply to a birth family, but to a birth culture, where language is crucial. As anyone who has learned a foreign language knows, it is easy enough to learn how to make small talk, and much more difficult to learn enough to talk about life (or politics, or spirituality, or anything truly intimate). In these instances, the past remains past, no reunion is possible, and the lost way of life is water under the bridge. At a hearing in 1974, the Congressional Subcommittee on Indian Affairs learned that in states with large Indian populations, about 25 percent of all American Indian children are taken away from their families by adoption, in addition to the thousands removed into boarding schools. About 85 percent of Indian adoptees were placed in non-Indian homes. By 1978, Congress felt sufficiently concerned to enact the Indian Child Welfare Act. Unfortunately, this legislative response to the genocidal policies of the adoption projects is more honored in the breach than the observance. A 2011 investigation by National Public Radio found that “32 states are failing to abide by the act in one way or another.” Each of the storytellers in this collection has survived displacement, battles with adoption agencies, the reflected pain of their adoptive and birth parents, and the confusion of not knowing their origins. Many suffered through abuse, self-abuse, and substance abuse, as they struggled through doubts and difficulties of genealogical discovery. The path to discover the past is not easy. The storytellers display courage, commitment, and compassion. The fact that their stories are being replicated today by more stories we have not yet heard is testimony to the ongoing assault on indigenous peoples.
Peter d’Errico graduated from Yale Law School in 1968. Staff attorney in Dinebeiina Nahiilna Be Agaditahe Navajo Legal Services, 1968-1970. Taught Legal Studies at University of Massachusetts, Amherst, 1970-2002. Consulting attorney on indigenous issues.Source:
Another 5 STAR review of Trace’s memoir HERE


Poets on Adoption

There is an amazing blog that features Poets on Adoption. I did an interview with them.

Read it here:

You will see under the tab ABOUT ME: BOOKS: I did a poetry chapbook called Sleeps With Knives in 2012, using a penname Laramie Harlow.
The chapbook was retired in 2018.

ghost shell

what we inherit. . . a ghost shell. . .
I dream of this, the weight,
a tortoise shell on my back, a heavy hull.
Did I choose its protection? I was asleep.
No one ever said, “You can drop it now” or
“It’s safe to drop that, you’ll be ok.”
Maybe the shell did protect me at one time
when I needed armor.
Maybe it isolated me for reasons
I do not know or understand.
It was heavy and hard to balance.
When I woke up, I could feel its weight.
I can still feel it, like a ghost,
like an arm or leg amputated.
Somehow it still signals my brain,
“Protect yourself.”
Maybe my mother put this shell on me before she left me.
Maybe I inherited it, like a talisman.
Maybe the shell was what women in my family wore to survive.
All I know is I was born with it.

Kill the Indian: Why ICWA still matters

“A nation that does not know its own history has no future,” is a quote I read recently by the late activist Russell Means, Oglala Lakota.


By Trace A. DeMeyer

Being an adoptee myself, someone who ran into major obstacles trying to open my adoption files, it’s very important that Native American adoptees (and all Americans/Canadians) know the history of the Indian Child Welfare Act of 1978 (ICWA).  Thousands of children (no one knows exactly how many) were taken from their tribal families and placed with non-Indian parents since the late 1800s. This was government-planned ethnic cleansing, a coercive form of assimilation, a way to erase tribal connections to make the children white and not Indian.  “Kill the Indian, Save the Man” was a motto by Capt. Pratt. of Carlisle Indian Boarding School in PA.  It was intentional to train and civilize children.

Native American and First Nation Children, intended victims of assimilation programs, are now and forever called the Stolen Generations.

You might think assimilation worked – and in some ways it did.  But I can tell you adopted children do grow up and want to know who they are and meet their tribal family. I know this because I lived it. I did find my way back after a closed adoption. I know many other adoptees who agree: adoption cannot erase our blood or history.

In my new anthology TWO WORLDS: LOST CHILDREN OF THE INDIAN PROJECTS (with my co-author Patricia Busbee), we gathered stories from survivors who opened their adoptions and went full circle back to their tribal families after adoption. Some of these stories are heart-breaking and astonishing.

One thing is clear: adoption did not kill our spirit.

Where-ever there were Indians in North America, there were programs to assimilate, conquer, colonize and civilize Indian people. They couldn’t kill all of us, but they tried to kill the Indian in us.

The Real Criminals: Adoption Mafia

posted on American Indian Adoptees November 26, 2012

adoptee are the ninetynine percentBy Trace A. DeMeyer

We must understand history to see where we’ve been and where we are today to face the future.

The effects on STOLEN GENERATIONS are still being felt in 2012/2013.
In Indian Country, Native adoptees are still called Lost Birds or Split Feathers or Lost Ones. Many adult adoptees are still lost to their families and tribal nations. A lost child will remain lost with sealed adoption records. Today’s legislators and lawmakers obviously do not know or recognize the crimes committed against Indian people that still affect us.
As I discussed in my books, many children were stolen, literally abducted. This was legal since it was done with the government’s approval, programs and funding. Those social workers who drove to reservations and snatched children were never charged with kidnapping. Some siblings were taken but then split up in foster care and later adoptions. How did this serve the children? It didn’t.

Some Native mothers were pressured in hospitals to give up their newborn babies to social workers (some were nurses and nuns) trained in mental humiliation. These heartless individuals were not criminally prosecuted for coercion or harassment of these mothers. We could ask why these Indian mothers were not offered financial assistance instead to keep and raise their own child. The adoption agencies (run by states and various religions) and social workers were paid to place untold numbers of Indian Children and made their careers and money doing it. They were not there to help Indian mothers; they were there to get the baby. This is how pure greed took over their adoption practices.

Social workers worked like Mafia to get what they needed. Long lists of people wanted to adopt and the Adoption Mafia had to fill their orders with new babies, no matter what. Great crimes against Indian people, first taking land then children, went on for centuries and tribes were losing. After years of trying to stop it, finally in 1976, Indian leaders went to Congress and told them what was happening to their children which lead to the passage of the Indian Child Welfare Act of 1978. There was never prosecution of the real criminals. No one will deny that some Indian reservations are places of great poverty, a condition they didn’t create but one they were forced to adapt to and survive.
Even today it’s a struggle but Indian people have retained some of their ceremonies, languages and cultures on these reservations and they want future generations to retain this. They want their children to live their culture. Finally, I ask those people who adopted us, did you have any idea what was happening to Indian people and their children? Did you know about the wholesale removals of Indian Children now described accurately as cultural genocide? Did you even inquire as to why this baby or child was given up? Did you investigate or ask to meet with our parents? What did the adoption industry or social workers say to you about this? Were you complicit and aware of the adoption industry’s Indian Adoption projects and programs?

These are real crimes and atrocities against Indian People yet no one involved has been charged or put in prison?

When details of the Indian Adoption Projects were sealed and files were closed after adoptions, a child would not have his/her name or tribal identity anymore, with their birth certificate altered and falsified. Tribal membership might exist for some adoptees on paper but with secrecy and sealed files, the adult adoptee would never know or be able to find out. It appears that was the plan.

Until adoption records are opened and Native adoptees know their family name and tribe, a crime is still being committed. When adoptees do return to their tribes, some find rejection. Why? Adoption changed us. We do not know our language or know our history or culture because adoption erased it. That is not an adoptees fault yet no one is ever charged with the crime of forced assimilation via closed adoption?
Today there are non-Indians lobbying to end the Indian Child Welfare Act. This group of non-Indians feels they will be better parents to Indian children. They want no restrictions in order to adopt Indian children. Their attempt to change federal law must not happen.
Indians must stand together to prevent this group from the only law that protects children from the Adoption Mafia.

(I was on Jay Winter Night Wolf’s Radio Program to discuss this on Nov. 30, 2012 at 7 pm (Eastern Time) at
This was published on LAST REAL INDIANS website.

Closed Adoption: TRIBE UNKNOWN

016By Trace A. DeMeyer

This week I was contacted by a young woman whose mother Amy is an adoptee, born in 1965. They believe Amy is full-blood Hopi and we hope to prove it.
Another adoptee Michael and I are trying to figure out what language he spoke as a child to give us some clue as to which tribe is his family. We believe he’s Lakota but we are not sure.
Another adoptee Tom contacted me in 2011 and asked me to help he and his sister find their tribal relatives in Washington state since they were brought to Connecticut and placed in a closed adoption as young children. Tom and his sister believe they might be Colville. I haven’t been able to connect them to relatives even though I wrote a few tribal newspaper editors in Washington and asked for their help.
I’m not giving up on any adoptee.
All of these adoptees come from the time period of the Indian Adoption Programs and Projects – when the US government and the Child Welfare League of America were funding ARENA (Adoption Resource Exchange of North America) and paying churches and agencies to remove Indian children; they purposefully placed babies and children with non-Indian parents in closed adoptions. (Read chapter 39, Indian Placement Program in my anthology TWO WORLDS.)
Since the late 1800s, adoptions happened before, during and after residential boarding schools (in the US and Canada). It’s no surprise that the numbers of adopted Indian children are calculated in percentages, not actual statistics, and left purposefully vague. (Ontario has a class action for adoptees in the works now. We know First Nations children were also brought from Canada to the USA as part of ARENA.)
These two governments decided assimilation was a very good idea and adoptions far from the reservation would erase the Indian blood and a child’s memories of home.
Every email I receive and every phone call I make, I want to give adoptees something concrete, something helpful, something that will work.
In truth, I can’t because it doesn’t exist, not with sealed adoption records, no paperwork or proof, and current laws that prevent adoptees from knowing their tribal identities.
There are things I want to happen and my list grows after each email and phone call…
First, I want adoptees and birthfamilies to write their legislators and tell them, “This is wrong,” and we finally get someone in the government to hear us and offer their help.
I want an American government agency to help repatriate adoptees to their tribes. (Canada has three repatriation programs for adoptees.)
I want more people to see this history for what it was: a form of mind control using assimilation to kill culture in children, what could be called genocide of the mind.
Our loss was the government’s gain.
When I get requests from adoptees, I email ideas. If a state (like Kansas or Oregon for example) has open records, I can guide them to the state agency or registry and then tell them about search angels who will help for free or small fees. I can explain how to order their adoption files and get a court order, etc. I can give examples of how adoptees (like me) got around the laws and what worked for us.
For Amy, Arizona sealed her adoption file.
For Michael, New York and New Mexico sealed his adoption file. I want to be able to tell Michael he is ___, what band and connect him to his relatives.
For Tom and his sister, I want to locate their parents so we can find out why they were taken as children but Washington has sealed their adoption.
For all of them, truth is a mystery.
I want to be able to tell them, “This is what we’ll do and it will work and in about a week you will get a phone call from the tribe and they will help you.” But that would be a lie.
Now I can only offer them hope and my two books on this history and this issue.
Finally, I want tribes to do something!
Tribes could hire lawyers and legally demand the states and agencies who took children to release their names and adoption files. Tribes could create a list of birthdates of children who disappeared so adoptees could match their birthdate on a database. Tribes could also create some form of welcome ceremony or reunion powwow or something to help the adoptee meet relatives and hear their family stories.
Right now, adoptees have mountains to climb and laws to conquer and no one to turn to… and knowing which tribe can be a huge obstacle when there are 560+ federally recognized tribes. For them it’s still TRIBE UNKNOWN.
What adoption did was conquer and uproot children and hurt generations in tribal nations.  Being adopted ultimately disrupted our rights as sovereign citizens in North America.

Wonderful reviews on Amazon!

Review: my new anthology with Patricia Cotter-Busbee: Two Worlds – Lost Children of the Indian Adoption Projects

If you thought that ethnic cleansing was something for the history books, think again. This work tells the stories of Native American Indian adoptees “The Lost Birds” who continue to suffer the effects of successive US and Canadian government policies on adoption; policies that were in force as recently as the 1970’s. Many of the contributors still bear the scars of their separation from their ancestral roots. What becomes apparent to the reader is the reality of a racial memory that lives in the DNA of adoptees and calls to them from the past. The editors have let the contributors tell their own stories of their childhood and search for their blood relatives, allowing the reader to gain a true impression of their personalities. What becomes apparent is that nothing is straightforward; re-assimilation brings its own cultural and emotional problems.
Not all of the stories are harrowing or sad; there are a number of heart-warming successes, and not all placements amongst white families had negative consequences. But with whom should the ultimate decision of adoption reside? Government authorities or the Indian people themselves? Read Two Worlds and decide for yourself.  (on Amazon UK)


FIVE STAR review of One Small Sacrifice

Paula Benoit wrote:
One Small Sacrifice is a must read for anyone touched by adoption. I couldn’t put this book down from the moment I started reading it. Trace DeMeyer has captured the heart and soul of life as an adoptee brought into a culture not originally her own. The importance of adoptees knowing who they are and where they come from is paramount to their mental, physical and spiritual wellness. She points out many reasons why people feel complete when they have their original identity, not just the identity given to them by their adopted parents. Millions of adult adoptees across the United States are without their original identity because of sealed birth certificates and Trace takes the readers along her journey to understanding who she is and where it all began for her.
(Paula Benoit, former State Senator in Maine, helped Maine unseal their adoption records) (see more great reviews on Amazon and Barnes and Noble!)
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Taino Puerto Ricans came to North America before Columbus?

taino houseMarch 12, 2013

BY Richard Thornton

Taino Indians from Puerto Rico lived at least as far north as the Smoky Mountains.

¿Como? ¿Puertorriqueños en América del Norte antes de que Cristóbal Colón? ¡Por seguro!

Forensic geologists and Native American scholars are opening the flood gates of new knowledge about North America’s past.  What they are discovering is that what is now the Southeastern United States was a melting pot for at least 1000 years. Much of the proof has also been available for a long time . . . 16th century archives left by French and Spanish explorers, plus a stone tablet discovered over century ago near Atlanta, GA.  The Taino ethnic and place names were in these old texts.  Some of them are still in use today.  Until recently, though, no one ever stopped to investigate the origins of such words that were within what was thought to be the original territory of the Creek Indians, but not Creek Indian words.

The first breakthrough occurred in 2011.  This column was running a series on the enigmatic petroglyphs of eastern North America.  Dr. Stephen C, Jett, a geology professor at the University of California-Davis was intrigued because several of the petroglyphs from northern Georgia did not resemble those he was familiar with in the Southwestern United States. Most were on larger boulders and were very similar to Bronze Age petroglyphs on the Atlantic coasts of Ireland and Spain. One was entirely different.  It was inscribed on a four feet (1.33 m) tall stone tablet, called a stela by archaeologists. It had been found over a century ago near the Chattahoochee River in an area that is now part of Metropolitan Atlanta.  Jett thought it looked “very Caribbean.”

The Sweetwater Creek stela, as it is now known, was discovered by a hunter, face down on the crest of a hilltop shrine.  Earthen and stone steps led up the steep hill from the creek’s confluence with the Chattahoochee River. The hillside was littered with Native American artifacts. For many years the stela was on display at the offices of the Georgia Division of Archives and History.  It is now displayed at a museum in Sweetwater State Park.

Dr. Jett provided names of several fellow members of the American Petroglyphic Society, who were experts on Taino and Carib art.  They were sent photos of the Sweetwater Creek stela.  The response was instantaneous.  The stela portrayed a Taino guardian deity.  In fact, the semi-human figure was virtually identical to art found in caves near Arecibo, Puerto Rico.  That region was the Toa Province, prior to conquest of Puerto Rico by the Spanish.  It was a 100% match.

The Toa Provinces . . . in Puerto Rico, Georgia, Alabama and Tennessee

During the early spring of 1540 the Hernando de Soto Expedition was traveling northward through present day southern Georgia.  Approximately 80 miles (130 km) south of Macon, GA the expedition entered a Native town on the Ocmulgee River called Toa. It was in a province called Toasi, which in the Itsate Creek language means “offspring of Toa.”  De Soto’s chroniclers remarked that the town of Toa was cleaner, better planned and more sophisticated than the native villages they had visited in FloridaToa is also the Taino name for a special stone griddle used to bake cassava bread.

The fact that a Native town in Georgia and a province in Puerto Rico had the same name might be thought to be a coincidence, but the Toasi moved westward into central Alabama in the 1700s as European colonists occupied the Atlantic Coastal Plain.  When white settlers reached Alabama, they were called the Tawassee.  It is still a place name near Loundesboro, Alabama.  One of the Tawassee men happened to be traveling in the Carolinas, looking for work.  Some local scholars took an interest in the native language he spoke.  Toasi (or Tawasee) turned out to be a mixture of Taino Arawak and Creek Indian words.

Some of the Toa’s also settled in the mountains of Georgia, probably to have access to the region’s natural resources.  In the mountains, the Toa maintained their Arawak identity more completely. They called themselves the Toa-coa (Toa People.)  Their name survives today as two rivers named Toccoa in the mountainous part of the state.  They also had a village on the Little Tennessee River.  That village eventually joined the Cherokee Indians.  It was known to the Cherokees as Tocqua.

Were Arawaks all over the Southeast?

Anthropologists have long believed that the group of Native provinces that the Spanish called Timucua, were Arawaks. The Timucua lived in southeast Georgia and northeastern Florida.  The name comes from one ethnic group in the region which called itself the Tamacoa.  That is a hybrid word that mixes the Totonac (Gulf Coast of Mexico) word for “trade” with the Arawak word for people, “coa.”   They were probably a hybrid ethnic group that was drawn from several distinct peoples in the Caribbean Basin and northern South America.

Conventional anthropological maps only place the Arawaks in Florida and the extreme southeastern tip of Georgia. However, the linguistic evidence suggests that Arawak provinces were once scattered over a broad expanse of territory.  A good example is the Thamagoa (Tamacoa) tribe that lived near the coastal French colony of Fort Caroline in the 1560s.  That name appears as a “Creek Indian town” in 18th century maps at the headwaters of the Oconee River in northeastern Georgia, north of Athens. It was the original name of the county seat of Jackson County, GA until changed to Jefferson, GA.

There was another hybrid group that lived in central Georgia near the Toa and also in the southern tip of Florida.  According to 16th century French explorers, they called themselves the Mayacoa.  That means Maya People in Arawak. Apparently, they were a mixture of Maya Indian and Arawak ancestors. Other Arawak tribes in Georgia mentioned by the French included the Potano, Ustacoa, Panicoa, Anatecoa, Maticoa, Omiticoa and Enlicoa.  These tribes were Arawaks, but allied with Itsate-Creek Indians, who spoke another language with many Maya words.

In the same general region that stretched to the southern tip of South Carolina were also peoples originally from South America.  They worshiped the South American sun god, Toyah.  Apparently, these provinces spoke dialects of the Tupi-Guarani language.  Dialects of Tupi-Guarani are spoken in many parts of South America today, east of the Andes Mountains.  One of the provinces in southeastern Georgia was actually named Tupi.

Arawaks, originally from the Caribbean Basin, may have lived as far north as the Shenandoah Valley in Virginia.  When European settlers arrived in the Shenandoah Valley it was uninhabited. Either a plague or Rickohocken Indian slave raiders had erased an advanced indigenous culture.  This extinct nation left behind many mounds and the ruins of numerous villages.  While tilling the fields around these abandoned villages, the newly arrived German and Dutch settlers found numerous stone griddles with legs that were unlike anything utilized by Algonquin Indians in Virginia.  The descriptions of these griddles sound identical to the toas used by Arawak Indians to bake cassava bread.

Gary Daniels is the founder of  He was featured on the premier of the History Channel’s American Unearthed on December 21, 2012.  Gary lives on the coast of Georgia and has been researching the Arawaks of the Southeastern United States for several years.   He has identified a pre-European trade network, operated by the Arawaks that transported products from the coast like salt to the highlands, then returned to the coast with products from the mountains.

Gary often pondered what caused a sudden ethnic change around 1000 AD, when many new towns appeared within the interior of the Southeast, while parts of the Atlantic Coast seemed to have been temporarily abandoned by Muskogean mound builders. The coast was  reoccupied by Arawak and Tupi-Guarani peoples some time later. They paddled as far as 2,000 miles (3200 km) to settle in Georgia.

The answer came from two British geologists. Simon K. Haslett and Edward A. Bryant discovered that a massive tsunami struck the coasts of Ireland, Wales and southern England in 1014 AD.  As many as 30,000 people drowned.  The scientists studied the sediments in the Atlantic Ocean for several years before determining that an extremely large meteor had broken up in the atmosphere then caused multiple, catastrophic tidal waves to strike the shores of both sides of the North Atlantic.  Undoubtedly, many thousands of people were also killed on the American side.  The survivors headed for the mountains and foothills of the Southeast, where no wave could engulf them.  They passed down to future generations stories of great serpents with a flaming tails that almost destroyed the world.



Back to the Future: Hopi Farming

Back to the Future: Restoring Traditional Hopi Farm Plots and Helping Elders

First Nations Development Institute (First Nations) wants to eliminate food insecurity among senior citizens in Native American communities, and we are joined in that effort by AARP Foundation.  With foundation funding, we were able to award four grants to Native American communities this past summer in Arizona, New Mexico and Oklahoma that will help address the issue. It’s part of our Native American Food Security project which, in turn, is part of our larger Native Agriculture and Food Systems Initiative (NAFSI).

One of those grant recipients is Sipaulovi Development Corporation in Arizona. Sipaulovi is a self-governing Hopi village founded in the early 1700s on Second Mesa. Of the 900 village residents, 28% are elders over 55, while 40% are youth up to age 18.

With its $25,000 grant, Sipaulovi is working to ensure elder food security by reclaiming locally controlled food systems based on traditional knowledge, contemporary practices, and coming together for the common good. Activities focus on restoring seed and water sources, reviving community farming and gardening, and growing, processing and sharing food in the traditional manner.

The gardens will be a reliable source of healthy food for elders, who have restored and revived traditional farm plots and are working to engage community members in farming and reviving traditional farming practices while providing foods for families and individuals.

Besides the grant funding, First Nations has also provided technical assistance to Sipaulovi.  In July 2012, we provided training on program evaluation, food policy and food assessment.  We did this in association with other NAFSI grantees so Sipaulovi and the others could benefit by networking with each other.

Other $25,000 food-security grants went to Santo Domingo Pueblo and Pueblo of Nambé, both in New Mexico, and to the Ponca Tribe of Oklahoma.

The Native American Food Security project assists Native American tribes or organizations working to eliminate food insecurity among senior populations. National statistics document that Native Americans continue to experience high rates of poverty, contributing to significant food insecurity in many Native American communities. According to the most recent American Community Survey, about 26% of American Indians live at or below the poverty line. The same survey indicates that roughly 12% of all Native Americans living in poverty are age 55 and older. Other studies conducted by the National Resource Center on Native American Aging note that Native American seniors suffer from higher rates of obesity, diabetes and other negative health indicators when compared to other senior groups in the United States.

First Nations’ work in food systems is at the intersection between food systems/food security and economic development. We support tribes and Native communities as they strengthen food systems in their communities, improve health and nutrition and build food security. First Nations increases the control over Native agriculture and food systems by providing financial and technical support, including training materials, to projects that address the agriculture and food sectors in Native communities.

Read more:



English: Bing Crosby's star on the Hollywood W...
English: Bing Crosby’s star on the Hollywood Walk of Fame (Photo credit: Wikipedia)

Post By  J. Glenn Evans

For an adventure in reading I highly recommend that you get acquainted with Vance Trimble.  Google Vance H. Trimble: Books, Biography, Blog …
What does a Pulitzer Prize winning author do at the age of 99 to top off an incredible career? Does he sit back and bask in the laurels coming his way?
Vance Trimble is a Pulitzer Prize winning author and former senior news editor of the Scripps-Howard bureau in Washington DC.  He worked 47 years as newspaper reporter or editor in Oklahoma, Texas, Kentucky, and Washington DC.  In 1960 he won the Pulitzer Prize (plus two others) for national reporting for his exposé of Congressional nepotism and payroll abuse.
He has authored 13 hardcover books, including biographies of Sam Walton, FedEx‘s Fred Smith, baseball commissioner “Happy” Chandler, and the publisher, E.W. Scripps.

In 2011 he began converting many of his books to Kindle and Nook.
I first met Vance Trimble, now a dear personal friend, some years ago when I visited my hometown, Wewoka, Oklahoma for a high school reunion and was immediately impressed with his integrity, intelligence and broad scope of interests.  He once delivered the same local paper, the Wewoka Times that I did as a youth, though some years earlier.

Now at age 99, he has come out with two new fiction books, Will Rogers and His Daredevil Movie and To Kidnap Bing Crosby‘s Bride, as trade editions and now available on the Kindle.
With the major publishers in the hands of conglomerates and our once free press now corporate media whose main concern is the bottom line.  Their main attention goes to celebrities, politicians, perverts and crooks.  Poor fare for readers and little exposure for many good authors so it takes an alternate press and people to people networking to get the word out on good stuff from the small presses and independent authors.
If we want a wise and educated world of people around us, it behooves us as individuals to become aware of good writers and quality small presses.  By networking we can spread the word and help make people aware of what is really going on in the world.  If you like what you see please join the network and forward this on to your contacts.

Vance Trimble’s new soft cover print editions available on

To Kidnap Bing Crosby’s Bride (279 pp.) Texas beauty Kathryn Grandstaff went to Paramount as a starlet and caught Bing Crosby’s amorous quick eye. She was 20, he 51. With wife Dixie Lee dead two years, Bing nailed Grace Kelly and other co-stars, but looked for more young conquests. He set a date to marry Kathryn. That triggered kidnap plotting by Houston’s underworld, which would strike when Kathryn came to show homefolks her big catch. But Bing dwadled two years, jilting Kathryn four times! That killed Houston kidnap schemes. But two dangerous felons prowled Hollywood streets to snatch the starlet Bing had finally married (with a $6 ring). They were trying to grab and chain her—now pregnant–in a filthy slum bathroom and ask $100,000 ransom. The book is built around the intimate details of the Bing-Kathryn love story, and the explosion of the one real kidnap attempt—those parts all brutally true. $14.95

Will Rogers and His Daredevil Movie  (273 pp.) From the flimsy wing of a World War Jenny biplane, Will Rogers is supposed to lasso Mary Pickford on the top of a small town water tower to rescue her from kidnappers who are about to throw her off. It happens in Oklahoma in 1922. This is the try-out for a silent movie stunt that meets rampant disaster. On hand also are Mary’s husband Douglas Fairbanks, W.C. Fields, one-eyed Wiley Post, daredevil aviator. Everything goes hay-wire. Dangerous . . . and sometimes a nail-biter! Find out later about the five-dollar lawyer, and his dust devil Cupid. Stage center are a pretty Indian redhead and her 40 acres of baby sweet potatoes. A fresh, comedic celebrity tale.  $14.95

Vance Trimble’s E-Books available on Kindle and Nook:

How & Why Sam Walton Invented Wal-Mart  $4.99

Choctaw Kisses, Bullets & Blood, War and Romance on Oklahoma’s Wild Indian Frontier $4.99

Inventing FedEx: The Cruel Ordeal, Outrageous and Courageous Fred Smith  $4.99

True Detective Mysteries $2.99

Will Rogers and His Daredevil Movie  $3.99

To Kidnap Bing Crosby’s Bride  $3.99

Poetry With My Love (Vance Trimble, ed.) $2.99

Major contribution to Native American history published!


TWO WORLDS, Lost Children of the Indian Adoption Projects offers astounding narratives that challenge views on adoption

After generations of Native children were forcibly removed from their Tribes and placed in residential boarding schools, children were also being placed in closed adoptions with non-Indian families in North America.

Finding those children became a mission for award-winning Native American journalist-adoptee Trace A. DeMeyer who started research in 2004 which culminated in her memoir “One Small Sacrifice” in 2010.  DeMeyer was introduced to Cherokee adoptee Patricia Cotter-Busbee, and the collaborated on their new anthology, “TWO WORLDS: Lost Children of the Indian Adoption Projects.”  The book hits Amazon and Kindle in September. (ISBN: 978-1479318285, Price: $19.95 (PAPERBACK), $6.99 (EBOOK).

“Readers will be astonished since these narratives document a page of North American history that few even know happened,” DeMeyer said. “Today tribal families hope to reconnect with adoptees but we know closed adoptions were planned to assimilate children, to erase their culture and end contact with their tribe. I started this project in 2008 after my memoir, then adoptees wrote to me.  When I met Patricia in 2010, she shared her own amazing story and I knew she had to be part of this book.”

A recent MFA graduate of Goddard in writing, Patricia Cotter-Busbee welcomed the chance to contribute and help edit. “I could not resist helping with this important book. I felt that this was the project I had been waiting for. I kept thinking where are all these adult adoptees? I am an adoptee and know how badly I wanted to reconnect with my first families. If 1/4 of all Indian children were removed and placed in non-Indian adoptive homes, these adoptees must be looking for help, trying to open records and find clues to their identity. One study even found in sixteen states in 1969, 85 percentof the Indian children were placed in non-Indian homes. This book will help lost adoptees reconnect.”

The Lost Children in Two Worlds share details of their personal lives, their search for identity and their feelings about what happened to them.

“The history of the Indian Adoption Projects is troubling since it was unofficially ethnic cleansing by the US and Canadian governments, and this practice went on for years without public knowledge, but I am happy to report it failed because we are still here and still Indians; and this book explains how we adoptees did it,” DeMeyer said.

DeMeyer and Busbee agreed that “TWO WORLDS: Lost Children of the Indian Adoption Projects” is an important contribution to American Indian history.

“Indigenous identity takes on a whole new meaning in this anthology,” Busbee said, “both for the adoptee and those who adopted them.  Adoptees definitely live in two worlds and we show you how.”

The book covers the history of Indian child removals in North America, the adoption projects, their impact on Indian Country and how it impacts the adoptee and their families, Congressional testimony, quotes, news and several narratives from adoptees in the US and Canada in the 375-page anthology.

“Two Worlds is really the first book to debunk the billion dollar adoption industry that operated for years under the guise of caring for destitute Indigenous children,” DeMeyer said. “Readers will be astonished since very little is known or published on this history.”

DeMeyer lives in western Massachusetts and Busbee lives in Washington state.


For a copy of this press release online: visit Blue Hand Books at

Photos available upon request.

Adoptees in this book are available for interviews.


Early reader comments included:

“…sometimes shocking, often an emotional read…this book is for individuals interested in the culture and history of the Native American Indian, but also on the reading lists of universities offering ethnic/culture/Native studies.”

“Well-researched and obviously a subject close to the heart of the authors/compilers, I found the extent of what can only be described as ‘child-snatching’ from the Native Americans quite staggering. It’s not something I was aware of before…”

“The individual pieces are open and honest and give a good insight into the turmoil of dislocation from family and tribe… I think it does have value and a story to tell. I was affected by the stories I read, and amazed by the facts presented…. because it is saying something new, interesting and often astonishing.”