A Natural Mother

December 31, 2011

As most of my regular readers know, I refer to myself as a mother, or in relation to adoption, as being the natural mother of an adoptee (or natural mother, for short).   I reject the term “birthmother” to refer to myself, and “Birthmothers as Incubators,” explains the reason for this in more detail.

But the term natural mother may not be one which is familiar to you.  Let me explain a bit about it.

What is the origin of the term natural mother? Before the term birthmother was invented, the term natural mother was used throughout adoption-related literature. It was in the first modern child adoption law (Massachusetts, 1851) and is still in the laws of several states including California, Florida, Virginia, and Texas.

Some say the term natural parent means that the adoptive parents must therefore be unnatural.  I call this “playing the opposites game.”  By this reasoning, the opposite of birth parent is death parent.   Obviously, forming a false black and white dichotomy is no reason to reject the term “natural mother.”  (That is, unless you have adopted a child and really do enjoy being called a “death parent”… )

Instead, more accurately, the adjective “socially-created” contrasts with  “natural.”  Calling someone a natural mother refers to motherhood by the laws of Nature, while the adoptive mother is a mother by the modern legal and social process of child adoption.  It respects the reality that legal child adoption did not exist prior to 1851 (see “Why Adoption Is How it Is”).

Choosing to use the term natural mother to describe one’s self is a way of saying, “I am a mother, too. I never ceased having a mother’s love for my lost child.”  In using the term natural mother for her instead of birthmother, others are saying to her, “I respect you as a mother; you are not an incubator.”

Reclaiming the term natural mother—honouring ourselves and each other as being mothers and refusing to be defined/dehumanized as being walking incubators—is an empowering way to reclaim our dignity, pride, and humanity. And as Wade (1997, pp. 23-24) states, “resistance to violence and oppression is both a symptom of health and health-inducing.”

Reference:

  • Wade, Allan. 1997.  ”Small Acts of Living: Everyday Resistance to Violence and Other Forms of Oppression ”  Journal of Contemporary Family Therapy 19:23–40. doi: 10.1023/A:1026154215299

Out Of The Fog: Mothers Speak About Adoption

October 9, 2011

The fantastic video “Out Of The Fog: Mothers Speak About Adoption” by producer/director Suzie Kidnap has been released on Youtube.    I strongly recommend it.  This is a landmark video about the natural mother’s experience.


Natural Parents Adopting-Back Our Children / Adoptees Terminating Our Adoptions

June 10, 2011

As most of you likely know, I co-facilitate a Facebook group along with Cassi of “Adoption Truth” blog.  The Facebook group is called “Adopting-Back Our Children”, and replaced the old MSN group of the same name, now that MSN has shut down its groups.

This Facebook group is still connected to the “”Healing Families Dismembered By Adoption” site  at http://www.adoptingback.com, as the MSN group was.

Anyway, for years this group and site have been basically focused on the legal process of adopting-back, which of course has always been the “second-best” option, because the very best option would be for all adoptees to be able to terminate their own adoptions as they saw fit.  But, we were unable to gather much information about this being done — until now.

So, I’m thrilled to let you know that this option, of terminating an adoption has been done, and not only that — it has been done with some frequency in Alberta!

One of these Acts was done recently, in 2009, the Beverly Anne Cormier Adoption Termination Act.    This excerpt from the Standing Committee on Private Bills  proceedings gives some details of why a private members bill was used:

“Ms Dean: Certainly, Mr. Chair. As all committee members are aware, a private bill seeks something that’s not available through the general public law. Bill Pr. 1 is seeking the termination of an adoption order because, basically, the petitioner is unable to get recourse in any other way. A person is unable to set aside an adoption order after one year unless it has been procured by fraud. Now, that’s not the case here. There’s been no fraud, so this is the appropriate tool by which one goes about terminating an adoption of this type. It’s a fairly rare type of bill, but these have come before the Assembly before. The most recent one was in 1998.”

Other adoption termination acts have included:

  • Tanya Marie Bryant Adoption Termination Act (1998)
  • Kenneth Garnet McKay Adoption Termination Act (1997)
  • Satnam Parmar Adoption Termination Act (1990)
  • David Michael Skakun Adoption Termination Act (1985)
  • Dino Alberto Knott Adoption Termination Act (1984)
  • Keith Dial Adoption Termination Act (1980)

This is the topic of discussion and information sharing on our FB group, as one of our members knows a lot about the process.

Unfortunately, the Facebook group name can’t be changed to “Natural Parents Adopting-Back Our Children / Adoptees Terminating Our Adoptions” because Facebook does not allow names that long, but that is now what our group is about.  Because, all adoptees should have that option, and it does restore legal filiation with the natural family again.


Justice for Children taken in the Sixties Scoop

June 2, 2011

Some great news that was published in the paper today is that a lawsuit has been filed by Sixties Scoop survivors, against the government that took them from their parents: Lawsuit filed for ‘Sixties Scoop’ kids”

Related to this, I wanted to share this with you a new article from Wikipedia at http://en.wikipedia.org/wiki/Sixties_Scoop.

“Sixties Scoop”

The term Sixties Scoop was coined by Patrick Johnston in his 1983 report Native Children and the Child Welfare System.[1][2] It refers to the Canadian practice, beginning in the 1960s and continuing until the late 1980s, of apprehending unusually high numbers of children of Aboriginal peoples in Canada and fostering or adopting them out, usually into white families.[3].

Reder (2007) reports that the adult adoptees who were the subjects of this program have eloquently spoken out about their losses: loss of their cultural identity, lost contact with their natural families, barred access from medical histories, and for status Indian children the loss of their status [4]

An estimated 20,000 aboriginal children were taken from their families and fostered or adopted out to primary white middle-class families [5],[6]

This government policy was discontinued in the mid-’80s, after Ontario chiefs passed resolutions against it and a Manitoba judicial inquiry harshly condemned it. [7] This judicial inquiry was headed by Justice Edwin Kimelman, who published the File Review Report. Report of the Review Committee on Indian and Métis Adoptions and Placements [8] (also known as the Kimelman Report).

Two lawsuits have been filed in Canada by survivors of the Sixties Scoop, one in Ontario in 2010 [9][10] and one in British Columbia in 2011.[11]

Use of the Term

The term “Sixties Scoop” has wide usage in Canadian media:

“A new report shines a light on the “sixties scoop,” where unusually high numbers of native children were put into foster care or adopted, usually by white families. [12] (CBC Radio Archives, 1993)

“Lawsuit filed for ‘Sixties Scoop’ kids,” (The Victoria Times Colonist, June 1, 2011) [13]

“The ‘Sixties Scoop’ is a term that refers to the phenomenon, beginning in the 1960s and carrying on until the 1980s, of unusually high numbers of children apprehended from their native families and fostered or adopted out, usually into white families…” (Reder, 2007) [14]

“Commonly referred to as the Sixties Scoop, the practice of removing large numbers of aboriginal children from their families and giving them over to white middle-class parents was discontinued in the mid-’80s..” (Eye Weekly, Toronto Star Newspapers Ltd.). [15]

“B.C. natives sue federal government for millions over ‘Sixties’ Scoop’.” (The Vancouver Sun, May 31, 2011)[16]

Similar social developments in other countries

An event similar to the Sixties Scoop happened in Australia where Aboriginal children, sometimes referred to as the Stolen Generation, were removed from their families and placed into internment camps, orphanages and other institutions. A similar term, Baby Scoop Era refers to the period in United States history starting after the end of World War II and ending in 1972,[17] characterized by an increased rate of pre-marital pregnancies over the preceding period, along with a higher rate of forced adoption[18].

References

  1. ^ Johnston, Patrick (1983). Native Children and the Child Welfare System. Publisher: Canadian Council on Social Development. Ottawa, Ontario
  2. ^ CBC Radio (March 12, 1983) “Stolen generations” Program: Our Native Land. Broadcast Date: March 12, 1983. http://archives.cbc.ca/programs/535-16036/page/1/
  3. ^ Lyons, T. (2000). “Stolen Nation,” in Eye Weekly, January 13, 2000. Toronto Star Newspapers Limited.
  4. ^ Reder, Deanna. (2007). Indian re ACT(ions). For Every ACTion – There’s a Reaction. First Nations Studies Learning Object Model. University of British Columbia
  5. ^ Philp, Margaret (2002). “The Land of Lost Children”, The Globe and Mail, Saturday, December 21, 2002, http://www.fact.on.ca/news/news0212/gm021221a.htm
  6. ^ Crey, Ernie, & Fournier, Suzanne (1998). Stolen From Our Embrace. The Abduction of First Nations Children and the Restoration of Aboriginal Communities. D&M Publishers Inc. ISBN 978-1-55054-661-3 Winner of the BC Book Prize Hubert-Evans Prize for Non-Fiction
  7. ^ Lyons, T. (2000). “Stolen Nation,” in Eye Weekly, January 13, 2000. Toronto Star Newspapers Limited. http://www.cuckoografik.org/trained_tales/orp_pages/news/news5.html
  8. ^ Kimelman, Edwin (1984). File Review Report. Report of the Review Committee on Indian and Métis Adoptions and Placements. Winnipeg: Manitoba Community Services.
  9. ^ Chiefs of Ontario – UPDATE Preparation for Special Chiefs Assembly. 60s Scoop Litigation. Downloaded from http://www.nanlegal.on.ca/upload/documents/coo-60s-scoop-litigation-update-final.pdf
  10. ^ “Former CAS wards seek billions in lawsuit” Wawatay News, July 22, 2010, Volume 37, No. 15. http://www.wawataynews.ca/node/20094
  11. ^ Fournier, Suzanne (2011). “B.C. natives sue federal government for millions over ‘Sixties’ Scoop’.” The Vancouver Sun, May 31, 2011. Postmedia News.
  12. ^ CBC Radio Archives (Print Edition, March 16, 2011). “Stolen Generations” http://archives.cbc.ca/version_print.asp?page=1&IDLan=1&IDClip=16036
  13. ^ “Lawsuit filed for ‘Sixties Scoop’ kids,” The Victoria Times-Colonist, Wednesday, June 1, 2011, http://www.timescolonist.com/life/Lawsuit+filed+Sixties+Scoop+kids/4872693/story.html Accessed 1 June 2011.
  14. ^ Reder, Deanna. (2007). Indian reACT(ions). For Every ACTion – There’s a Reaction. First Nations Studies Learning Object Model. University of British Columbia
  15. ^ Lyons, T. (2000). “Stolen Nation,” in Eye Weekly, January 13, 2000. Toronto Star Newspapers Limited.
  16. ^ The Vancouver Sun, May 31, 2011. Postmedia News.
  17. ^ The Baby Scoop Era Research Initiative
  18. ^ Fessler, A. (2006). The Girls Who Went Away; The Hidden History of Women Who Surrendered Children for Adoption in the Decades Before Roe v. Wade. New York: Penguin Press. ISBN 1-59420-094-7

External links

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The Power of Words … and an Adoptee Rights Petition

April 29, 2011

Sometimes my blog posts are inspired by conversations which occur on message boards, and this is one of them.  So, it is very possible that you have read the original conversation where this took place, and if so, then I apologize for the repetition.

This came from an online conversation about a recent “birthmother petition,” where an organization is requesting the signatures of natural mothers to support adoptee-rights.  Now, I believe wholeheartedly in open records, and that EVERYONE has the right to their original birth records, their family history, and the right to make contact with their lost family members if they choose (this means both ways!) … BUT, I also do not believe that it is the right thing to do to objectify a group of people in order to further the rights of a separate group, at the expense of the first.

So, in this conversation about this petition, several natural mothers such as myself stated that we would not be signing it.  Not that we do not support adoptee rights (we wholeheartedly DO! and the women discussing this have spent years of their lives actively working for open records), but because: (1)  being mothers still, we are not “birthmothers;” (2) we find it offensive, dehumanizing, and objectifying to be defined and labelled as “incubators;” and (3) we feel that the organization which sponsored this petition could just as easily have used the term which respects us:  “natural mother.” Even if it used both terms, that at least would show respect for all of us, those natural mothers who respect themselves as being mothers, and those who accept the adoption industry’s statement that we are no longer mothers.

So, this is my response to the person who defended the use of the term “birth mother” in the petition.   I sincerely respect her an an open records advocate, but I do feel that even if she does not feel that her own natural mother is a mother to her, that is her personal choice in her life, but it does not mean that this can be generalized to cover other mothers-of-adoption-loss without our consent.  And I do not give consent to be dehumanized.

” I am sorry to hear, xxxxxx, that your natural mother is nothing more than an incubator to you (yes, this is what she is reduced to if your adoptive mother is awarded the status of being your sole mother, it means that her only relevance/action as a mother in you life was to gestate and push you out), but the word dehumanizes and objectifies women as being nothing more than convenient uteri. Legislators also recognize and understand the term natural mother. They have for ages, as much currently-in-effect state and provincial legislation still uses that term.

”  I disagree with you that it is necessary to use this term with politicians. I have been involved in open records campaigns in 3 provinces, actively writing to politicians, creating websites that promote open records, and sending out bulletins to members of nonprofit organizations I belonged to in order to publicize open records campaigns and get members in involved in open records. I have never yet had to use the term ‘birthmother’ in any of these actions.

”  People have the right to not be objectified. The ‘birth terms’ objectify women. They were invented and defined by the adoption industry, which treated and treats us as livestock anyway:

‘… the tendency growing out of the demand for babies is to regard unmarried mothers as breeding machines…(by people intent) upon securing babies for quick adoptions.’ – Leontine Young, ‘Is Money Our Trouble?’ (paper presented at the Nationa…l Conference of Social Workers, Cleveland, 1953)

”  And, if one reduces a human being to an object, one can then treat them as voiceless, with rights, in need of protecting. The term ‘birthmother’ actually plays into supporting closed records legislation by defining us as having NO continuing love or connection with our lost child, and thus no interest in ‘reunion’ or being ‘found.’ And reunion IS the elephant on the dining room table when it comes to ‘adoptee rights’ and ‘open records.’

“  I have the right not to be defined as an non-mother, an incubator, etc. So do all other MOTHERS who have lost children to adoption. Thus the term natural mother, which recognizes and respects our continuing motherhood, is the one which is not derogatory or denigrating to us. Or you can call us mothers, or mothers of adoption loss. Or mothers separated from a child by adoption.

“  What is a natural mother? I am a mother by the laws of nature. The adoptive mother is the mother who was created by the laws of modern human society, pursuant to laws which began with the first child adoption law, invented in 1851 in Massachusetts. So, natural and socially-created. But the continuing love and blood-bond I have with my child, our sharing of genes, that I created him through the processes of Nature, all count towards me being a mother. (He also calls me Mom and I have adopted him back, but these are moot points). If laws and social-worker-procedures and the adoption industry had not been created to rip us apart, we would still have been together. My love for him never died, my connection with him that is just as strong as my connection and love for my other children. This is NOT saying that adoptive parents are unnatural. It is not a game of ‘Opposites,’ because if you say that this makes adoptive parents ‘unnatural’ then in the ‘Opposites Game’ the term ‘birthmother’ makes them into ‘deathmothers.’


Sometimes I feel that i beat this topic to death, and you, dear readers, are likely sick of hearing it. But why ask for my support in a way that treats me as less-than-human, that assumes that I do not have or want a family relationship with my son?   The issue this time is that we, as natural mothers, are being asked to further the interests of another group while ignoring our own interests (e.g. open records for natural parents as well), but we’re being asked as “incubators” do to so.

Meanwhile, please sign this petition, which has been active and on in the internet since 2000:

Mothers for Open Records Everywhere
(MORE)


Musings About the Term “First Mother”

January 11, 2011

Regarding the term “first mother”:  I have seen it used increasingly over the past 10 years or so, and as a former linguistics major, I am fascinated with the etymology and semantics of words.  I do not automatically use the term “first mother” myself, but I do belong to a group called the First Mothers Action Group, which is celebrating its 10th birthday as of today.

I admit, I sit on the fence regarding the term “first mother.”  I am not certain whether I like it or not, or whether I feel it is insulting or not insulting.  It is ambiguous, and a little informal poll that I took reflected this ambiguity.

It was only 11 years ago that I first went online to look specifically at adoption-related topics, as opposed to the other online research, website design, and information exchange I had previously engaged in.   What plunged me into “internet adopto-land” was the new reunion with my eldest son.   At first,  I thought that the semantics of the term “first mother”  were that it without ambiguity meant someone who was still a mother, because it has never occurred to me that there was anyone who would ever define me as not being a mother!  Of course I was still one of his mothers, I thought to myself!  That was my reality.

Then I learned about the official definitions of adoption-related words as part of the adoption industry’s “Positive Adoption Language” (or “Respectful Adoption Language”) terminology set.  This is the terminology set which defines the woman who adopts as being the ONLY mother, the sole mother, and hence the woman who has surrendered (PAL term = “birth mother”) is not a mother at all, but only breeding stock:

“Those who raise and nurture a child are his parents: his mother, father ….” (Johnston, 2004)

In her 1979 article that laid out the basis of “Positive Adoption Language,” Marietta Spencer wrote  “Choosing emotionally-correct words is especially important in adoption transactions.”   She follows this with many examples in the article reinforcing the notion of the sole parenthood of adoptive parents after the adoption of a child, implying that no emotional or familial connection remains between members of the pre-existing family.

PAL/RAL thus reduces us to being only important for the biological/uterine purpose of having given birth, and that we are nothing to our children past this point as we are now former mothers and fathers.  And PAL/RAL also officially defines the term “first mother” as only appropriate for women who have lost older children to the child protection system:

“‘First mother (or father):’ This term is accurate only if the birth-giving mother or biological father did some parenting during the postnatal period.  If they never functioned as parents, their contribution was limited to the pre-natal and birth-giving process.  Only in the case of an older child who experienced some parenting from his birth parents is it correct to speak of a ‘first mother’ or “‘first father.’” (Spencer, 1979, p. 456)

Then came a discussion with an adoptive father who was adamant that the term “first mother” was paralleled by “first wife/second wife,” with an adoption being akin to a divorce.  That it indicates sequential motherhood, and being a “first wife” means you are no longer the man’s wife. This made sense to me, that this definition would be the one that many people assumed at face value.  But I wanted to find out how prevalent this meaning was.

So, out of curiosity, to find out the range of opinions, two years ago I asked a question on the Yahoo Answers “Adoption” board  to find out what people thought.  Interesting selection of answers, indicating that some people considered it to sequential, and some, concurrent.  Results seemed to be split about 50-50.

This last month, I took it one step further and wondered “what is the general breakdown of what the general population considers ‘first mother’ to mean?”   I posted a very unscientific poll in a Cafemom forum (“Newcomers Club”) where I took a guess that there might be a relatively proportional representation of the general population regarding how adoption may or may not have affected their lives.  I did not want answers solely from those directly affected (adoptees, natural mothers, “baby brokers,” or people who had adopted or were intending to adopt).  But I did want to get opinions from mothers or those interested in the topic of motherhood.

This was my question:

The term “first mother” has entered adoption-related discourse, and I am sitting on the fence on this one, because I am not certain about what it implies to the “general public.”The term “birth mother” was coined about 40 yrs ago by the adoption industry in order to define a mother who has lost/placed/surrendered a child to adoption as being a non-mother, a mother whose motherhood ended at birth.  The term “natural mother” means a woman who has surrendered a child to adoption but is still a mother, a mother by the laws of Nature and still having that instinctive love/bond with her child.   But what about the term “first mother”?  What does it imply to you?1 – Does it imply concurrent motherhood, like in “first child and second child,” that both the “first mother” and the adoptive mothers are both mothers at the same time to the child? 2 – Or does it imply sequential motherhood, as in “first wife and second wife,” that the first mother of the child is no longer that child’s mother?Whether or not you think one way or the other, please answer this poll, focusing on just what the term “first mother” means to you.

There have been 121 responses (updated on December 31, 2011), and here are the results:

Concurrent. The term “first mother” implies that the woman is STILL a mother of the child who was adopted 32%
Sequential. The term “first mother” implies that the woman is NOT a mother of the child who was adopted 37%
I am not sure. 30%

Looking at the results over the first 13 days in which they gradually came in, there was little variance, only about 5% trending one way or the other.   The comments are also interesting to read.

So, as you can see, the results are pretty divided as to the semantics of the word, but more people consider it to mean “former mother” than “currently a mother to her lost child.“   Of course, this survey is really just an unimportant bit of fluff, and I don’t think it really has much practical purpose in “the real world.”  It was only done out of curiosity.

But, what do you think?  Personally, this to me gives me reason to continue to describe myself using the term “natural mother.”    There is no official legal body of course dictating how words are defined, and even if a person begins using the term “natural mother,” it does not mean that they really do consider us to be mothers.  But to me, at least, there is no ambiguity in this term.

I am a mother to my lost son, and I have not ceased being his mother.   I was not replaced.   I did not stop loving him and we did not stop being related to each other as family. And, maybe I am wrong, but I want my motherhood to be recognized in any terms that are applied to me.   I find it insulting to be relegated to the status of being nothing more than a “breeder.”   I am still of two minds about the term “first mother.”   Overall, I think I find it a bit less offensive than the term “birth mother”  — someone using it might be making an effort to respect me as being a mother — but then again, they might not.   I prefer clarity to ambiguity,  so “natural mother” is my preference.

References:

Johnston, P. I. (2004).  “Speaking Positively: Using Respectful Adoption Language.”  Indianapolis, IN:  Perspectives Press.

Spencer, Marietta (1979). “The Terminology of Adoption,” in Child Welfare, 58(7), pp. 451-459.


A Tool for Adoption Activism: Model Open Records Legislation

December 23, 2010

This page contains an example of open records legislation that can be used by open records action groups to propose legislative change. It is non-discriminatory in that it open records to both adoptees and natural parents, and also recognizes that family includes siblings and grandparents who may also wish to search.  It recognizes that — yes, adoptees have rights to know their original identities — but also that recognizes people do request records, at least here in Canada, because it is the only way to be able to find your lost family member unless they have registered with a search registry.  Search and reunion is recognized in these type of open records campaigns, frankly addressed, and hence anti-open-records lobbyists cannot bring up the topic of reunion as a “cheap shot,” using it as scare-mongering.

Both Canadian and U.S. adoption laws are handled on the provincial/state level, and all of these laws are based on the same original law (Massachusetts 1951), legal principles, and social pressures (e.g. records closing to “protect” adoptive families from the natural parents).   In Canada, each piece of existing provincial law has a name and collectively they are usually referred to as the acts and regulations, the laws and regulations, or the statutes of each province (with the exception of the  Quebec civil code).   In the U.S., the compiled laws are known as state codes and each code has a title, chapter, and section.  As examples, here are links to see  Ontario statutes and regulations and the California State Code.

To see the laws or your state or province, google “state code” or “provincial law” for your jurisdiction.

This model legislation provided below is based on B.C.’s current open records legislation (Sections 63 to 67 of British Columbia’s Adoption Act), but eliminating the appalling disclosure and contact veto provisions and instead including a contact preference provision from Alberta’s Child, Youth and Family Enhancement Act.

British Columbia was the first province in Canada to open its records, which it did in 1995 with the  Adoption Act (Bill 51).  Alberta obtained open records in 2003 via Section 74 of the  Child Welfare Amendment Act (Bill 9) , which modified the old Child Welfare Act.

This model legislation, below, is also the type of legislation that does not change existing flawed legislation by “nickel-and-diming” it to death.  Instead, it is meant to be passed as a bill to replace old legislation (as was done in B.C.) and any bill would begin with a clause to repeal the old legislation.   Sometimes you need a fresh start.   

In the following example, replace the phrase “Director of Vital Statistics” with the name of the office or official in your state or province who takes care of maintaining all state/provincial birth, death, marriage, and adoption registrations.  Replace the phrase “Vital Statistics Act” with the name of the statute, legislation, code, etc. which authorizes your state or provincial government to collect and maintain this information. 

Sample Open Records Legislation:

Section 1 – Disclosure to adopted person 18 or over:

(1) An adopted person 18 years of age or over may apply to the [Director of Vital Statistics] for copies of the following:

(a)  the original birth registration,
(b) the amended birth registration that was substituted for the adopted person’s original birth registration, and
(c) the adoption order.

(2) When an applicant complies with Section 3, the [Director of Vital Statistics] must give the applicant a copy of the requested records.

Section 2 – Disclosure to natural parent or natural family member when adopted person is 18 or over

(1) If an adopted person is 18 years of age or over, a natural parent named on the adopted person’s original birth registration may apply to the [Director of Vital Statistics] for a copy of one or more of the following:

(a)  the original birth registration,
(b) the amended birth registration that was substituted for the adopted person’s original birth registration, and
(c) the adoption order.

(2) When an applicant complies with Section 3, the [Director of Vital Statistics] must give the applicant a copy of the requested records

(3) Before giving the applicant a copy of the requested record, the [Director of Vital Statistics] must delete the adoptive parents’ identifying information.

(4) Other natural family members (grandparents, grandchildren, siblings, etc.) may also apply upon presentation of the death certificate of the natural parent

Section 3 – Applicant must comply with [Vital Statistics Act]

A person who applies to the [Director of Vital Statistics] under this Part must:

(a) supply any proof of identity required by that director, and
(b) if the application is for a copy of a record, pay the required fee.

Section 4 – Contact Preference

(1) An adopted person, a natural parent or any other person whose personal information may be in orders, certificates or documents may register a contact preference with the [Director of Vital Statistics] that indicates the person’s preferences concerning contact with a person who makes a request under Sections 1 or 2.

(2) The [Director of Vital Statistics] shall advise a person making a request under Sections 1 or 2 of any contact preference registered with respect to the requested information.

Recent Related Blog posts from Other Natural Mothers:

“Unsealed with a K.I.S.S.”
http://musing-mother.blogspot.com/2010/10/unsealed-with-kiss.html

“Hey Wait a Minute…”
http://unsignedmasterpiece.wordpress.com/2010/11/30/hey-wait-a-minute/

“What Does Adoption Reform Activism Look Like?”
http://www.firstmotherforum.com/2010/12/what-does-adoption-reform-activism-look.html


Adoption: “Studies on How to Take Babies”

November 17, 2010

A literature review was recently done on a collection of peer-reviewed journal articles on natural mothers published between 1978 and 2008. The results of this literature review were published as part of a masters thesis on trauma and are reprinted here with permission of the author.

In this literature review, 98 articles were identified, and 91 of them obtained.  The author did a thematic analysis of the articles, using grounded theory to identify the themes present in these articles.  Nine themes were identified, including search and reunion, the surrender experience, open adoption relationships, and advice for professionals.  But there were two main themes in this literature that were found to be above and beyond all others in terms of frequency. I am going to quote directly from the thesis:

” There were found to be two main themes in literature on natural mothers.  These can be viewed as two “streams” of research, as the articles within a stream mainly refer to other work and prior research within that one stream.  The first stream (43 articles) examines the consequences of surrender on the mother. The second stream (32 articles) examines factors that may predict and/or influence rates of surrender, often stating with concern that surrender rates have declined significantly and should be increased.  The latter stream contains three main sub-themes: factors (socio-demographic, educational, attitudinal, familial, or economic) that distinguish mothers who surrender their babies from mothers who keep their babies, surveys to determine what would encourage expectant mothers to consider adoption, and comparisons of differing agency practices and their effects on surrender rates.”

Let’s come to the point and put it into more concrete terms:  These 32 articles are on how to take babies.

The author of this thesis provides a list of some of these articles (below, reprinted with  permission).   So, seeing these, how can anyone believe that a “decision” about adoption is free from influence, coercion, or manipulation?   When agencies have 30 years worth of research on how to increase the likelihood a mother will surrender her child, is she really making an informed decision completely of her own free will?

Article

Summary

Bachrach, Stolley, & London (1992) Analysis – how demographic/economic/social trends affect and predict future surrender rates, plus factors distinguishing mothers who surrender from those who don’t.
Baran, Pannor, & Sorosky (1976) Results from a focus group on how to increase adoption:  Open adoption can persuade single mothers to surrender.
Barth (1987) Research on adolescent girls and mothers: how to make adoption more appealing. Recommends open adoption as a way to encourage more adolescent mothers to surrender.
Berry (1991, 1993) Study on effects of open adoption on family members and relationships.  Suggests that open adoption can benefit adoptive parents by enticing more mothers to surrender.
Caragata (1999) Examines teen pregnancy as an economic problem.’  Suggests open adoption to entice more mothers to surrender, that adoption should be “restructured,” and that meeting with prospective adopters might prevent a mother from “changing her mind”
Chippendale-Bakker & Foster (1996) Studies of what demographic/economic/social factors distinguish mothers who surrender from those who don’t.
Cocozelli (1989) Research – what situational variables predict surrender rates.  plus factors distinguishing mothers who surrender from those who don’t (life plans, social worker visits, sign consent before delivery)
Custer (1993) Research on influencing attitudes, beliefs and decision-making about adoption among pregnant adolescents.  Found that deterrents to surrender include:  fear of harm to baby, social disapproval, feeling that it shows lack of responsibility, lack of knowledge of benefits, “failure of professionals to actively initiate discussion of adoption with clients,” and anticipated psychological discomfort.  Suggests that these issues be actively addressed in “social programs and political interventions.”
Daly (1994) Research on adolescents to find out what keeps them from considering adoption.  Recommends agencies do educational and public relations programs to explain the benefits of adoption, promote open adoption, and conduct face-to-face outreach programs to adolescents.
Donnelly & Voydanoff (1991) Research on pregnant adolescents and new mothers: attitudes, demographics, relationships, experiences, and perceptions of early pregnancy distinguishing mothers who surrender from those who don’t.   Suggests programs to present benefits and “promote positive attitudes towards adoption” as those who surrender have more positive attitudes than those who don’t.
Dworkin, Harding, & Schreiber (1993) Research on pregnant adolescents, regarding how adoption knowledge, social/psychological functioning, familial influences (grandmother and father of baby), and demographics correlate with surrender rates.
Geber & Resnick (1988) Research on family functioning, cohesion and adaptability differences between parenters vs. surrenderers using “FACES II” questionnaire.
Hanson (1990) Research on factors distinguishing mothers who surrender from those who don’t, to recommend early intervention based on those figures, especially to get mothers “who might exhibit poor parenting styles” to surrender.
Herr (1989) Research study on maternity home inmates to examine what affected their decision most:  parents, “decision counseling,” and peer role models who are parenting.
Kallen, Griffore, Popovich, & Powell (1990) Research study on attitudes towards adoption and open adoption in mothers who surrendered, mothers who don’t, and their own mothers. .
Kalmuss, Namerow, & Bauer (1992) Research study on socio-demographics, family, education differences of mothers who surrender vs. those who don’t.   Plus 6-month outcomes on life satisfaction, outlook, relationships, etc.
Leon (1999) Instructions to physicians on treating surrendering mothers, including how to promote adoption to pregnant mothers.
Low, Moely, & Willis (1989) Research factors distinguishing mothers who surrender from those who do not, in terms of parental influence and vocational goals.
Miller & Coyl (2000) Analysis of how demographic/economic/social trends affect and predict future surrender rates, plus factors distinguishing mothers who surrender from those who don’t.
Moore & Davidson (2002) Socio-psychological influences (family background, peers), cognitive functions, beliefs, and decision-making in pregnant adolescents, to determine how to best influence decision-making processes as part of “adoption education” of adolescents and promoting “more reasoned choices” (i.e. adoption) for pregnant teens
Namerow, Kalmuss, & Cushman (1993) Research on what social, demographic, beliefs, and attitudinal factors influenced the pregnancy decision.
Resnick (1984) Overview/analysis of research on decision-making and what distinguishes mothers who surrender from those who keep. Mentions sociological, psychological, factors.
Resnick, Blum, Bose, Smith, & Toogood (1990) Studies of demographic/economic/social factors distinguishing mothers who surrender from those who don’t, including their views on adoption vs. parenting vs. abortion.
Sobol & Daly (1992) Overview and summary of the literature and findings: Factors influencing adolescents’ decisions about adoption.  How to get more babies surrendered:  Promote open adoption; make surrender easier; encourage pregnancy counsellors to suggest adoption; and present more “options” to make adoption more attractive.
Warren & Johnson (1989) Research on factors distinguishing mothers who surrender from those who don’t.
Weinman, Robinson, Simmons, Schreiber, & Stafford (1989) Research on mothers who initially planned to surrender but then decided to keep their babies: decision-making process, demographic/psycho-social and health differences, and treatment plans.
Weir (2000) Research on what familial, developmental and peer barriers might prevent mothers from surrendering, and suggests how to remove them through group and family therapy.

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“Dear Incubator”

October 24, 2010

An analysis of what is REALLY behind “Dear Birthmother Letters”

Dear Incubator

We want you to give us your baby. We know that by meeting us and seeing just how perfect we would be for your child, you will gladly do this.

Why do we know this?

Because you are young, vulnerable, and don’t feel confident about your ability to be a mother. We know that we will appear mature, confident, capable, and will make you feel like we could take care of your baby better than you can. We may even remind you of your own parents.

Because we know that the reason you are considering adoption is out of fear and guilt. Guilt that you have disappointed your parents by irresponsibly getting pregnant.  Fear because you do not know what to do and you don’t know if you’ll be a good parent or not.  We can take advantage of your fear and your guilt, and we don’t have any qualms about doing it.

We know that research shows that mothers who “meet” and “choose” prospective adopters during their pregnancies will give up their babies out of guilt and obligation.  Especially if we are in the delivery room with you, or “bonding with” OUR newborn in the hospital with our family and friends congratulating us.  How would you DARE think of keeping our darling newborn from us? Giving us a “failed adoption” by “not carrying through with your adoption plan.”  We are scared that if you take your baby home first before deciding, that you likely wouldn’t give her to us, so our agency’s “birthmother counsellor” will ensure that won’t happen.

We know that if we befriend you while you’re still pregnant, you won’t have a choice. In fact, we’re happy to take that choice (and all choice) away from you, because we are desperate and we know we deserve your baby more than you do. After all, we’ve paid thousands to the agency – you just had a broken condom.

We also know that our promises of open adoption will sounds great, and the same pregnancy hormones that make you feel trusting of others and insecure about yourself will make you believe us, and WANT to believe us. And we also know that these promises have NO basis in law, that we can close the adoption any time we want. And we will close it, especially if it looks like OUR baby loves you when you visit (as many adopted children do with their natural mothers). We’ll just crush that pesky blood-bond by stopping those upsetting visits. They will only “confuse” our child.

If need be, we can get you a counsellor at an adoption agency. We know that the more visits you have with agency staff, the more likely you will be to surrender your baby.  They will have lots of time to work on you and convince you how expensive and difficult it would be to raise a child at your age.  Can you actually afford it?  Like any other luxury commodity, only the rich should be allowed to obtain (and keep) a child.  Poor?  Too bad.  You should have kept your legs crossed.

We promise we will treat you like a queen while you are gestating our baby, while we are “Paper Pregnant” and counting down the days until we get our freshly made bundle of joy from you. We’ll praise you and call you things like our “heaven sent angel” and “God’s gift” to boost your ego and make you feel valued and incredible and loved during your pregnancy — the love and support that your parents and those around you don’t show.

We’ll even give you flowers and a “birthmother gift” when you hand over OUR baby to us — a reasonable exchange, right?  If you’re lucky, the hospital will give you a teddy bear to take home with you – standard practice now, right?

And of course we or our paid agency worker will be right there with you in the delivery room, to make certain you don’t try to “bond” with our baby. We’re paying too much money to the agency/lawyer/facilitator for this baby to allow THAT to happen.

Speaking of money, we offer to pay your medical and hospital expenses.  This will make you feel like you “owe” us that baby.

But frankly we don’t care what we do to you — how we will manipulate you, exploit you, and then cast you aside like a used container (and that’s what you are, right?) — because we’ll be better parents than you will ever be.  That’s why we’re writing you this letter:  We know we deserve that baby more than you do.   We pay more in taxes than you earn in a year (but we’re sure looking forward to that $10,000 adoption income-tax credit that we’ll get!).

Contact us at our 1-800 number, and check out our “profile page” to see how good-looking we are and how confidant and mature we look compared to you.

Signed,

Two “Waiting Parents”
Praying that God will bring us Our Little Angel

~

shortlink:  http://wp.me/p9tLn-k1


What Adoption Dismisses: The Importance of Being Related

September 29, 2010

Being related to someone, having that natural connection of a mother giving birth to you and this event of creation and nurturance being your connection to the human race through millions of years of evolution, having the innate and emotional blood-bond and instinctive mother-child bond and biological/genetic connection to a family, to mother and father,  is highly important in the rest of society.   EVERYWHERE other than adoption.

In legal child adoption, invented only in 1851 as a social experiment, it is dismissed.

It shows how we in modern society put adoption upon a pedestal, one built on artificial and discredited notions such that infants are “blank slates” and that “environment is everything.”

In the rest of society, outside the adoption realm, being actually related to someone IS important.    If it were not so, then women giving birth in hospitals would not care which baby they brought home with them.  Push out a baby, then choose whichever one you want to take home with you.   Or, be handed the “next one up in the rotation.” And why on earth should it matter? Why in heaven’s name would it matter?  If we were to use the make-believe logic of adoption, it wouldn’t matter.   But we all know it does.

I think that adoption as an institution is based on lies, fabrications, and the financial/social power and emotional “needs” of those who can afford to buy a baby.    Reality has nothing to do with it.  Instead, we are pressured believe that parents are replaceable and interchangeable, that children will “get over it,” that natural mothers are nothing more than heartless abandoners and willing incubators.

None of this is the truth, but it is a direct result of the legal principles underlying the first child adoption act, passed in 1851 and copied throughout the Western world.   Terminate all parental rights AND all filiation.   Permanently and without revoke.  That is what differentiated this law from ALL others that preceded it.   As long as adoption exists, it will be based on these lies, and will assume that biological connections, relatedness, are irrelevant.

~~~

Shortlink:   http://wp.me/p9tLn-jE


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