Post #376,940
6/25/13 1:30:51 PM
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short but probably miss stuff
ruling
indian father by virtue of not being around prior after birth or paying support for 4 months should not get custody under the act when mother puts kid up for adoption, father agrees to do so then changes mind.
Contrary to the State Supreme CourtÂs ruling, we hold that 25 U. S. C. §1912(f )Âwhich bars involuntary termination of a parentÂs rights in the absence of a heightened showing that serious harm to the Indian child is likely to result from the parentÂs Âcontinued custody of the childÂdoes not apply when, as here, the relevant parent never had custody of the child. We further hold that §1912(d)Âwhich conditions involuntary termination of parental rights with respect to an Indian child on a showing that remedial efforts have been made to prevent the Âbreakup of the Indian familyÂÂis inapplicable when, as here, the parent abandoned the Indian child before birth and never had custody of the child. Finally, we clarify that §1915(a),which provides placement preferences for the adoption of Indian children, does not bar a non-Indian family like Adoptive Couple from adopting an Indian child when no other eligible candidates have sought to adopt the child.We accordingly reverse the South Carolina Supreme Court
dissent
custody doesnt matter, intent of congress does
Beginning its reading with the last clause of §1912(f ),the majority concludes that a single phrase appearing thereÂÂcontinued custodyÂÂmeans that the entirety ofthe subsection is inapplicable to any parent, however committed, who has not previously had physical or legal custody of his child. Working back to front, the majority then concludes that §1912(d), tainted by its association with §1912(f ), is also inapplicable; in the majorityÂs view,a family bond that does not take custodial form is not a family bond worth preserving from Âbreakup. Because there are apparently no limits on the contaminating power of this single phrase, the majority does not stop there. Under its reading, §1903(9), which makes biological fathers Âparent[s] under this federal statute (and where,again, the phrase Âcontinued custody does not appear),has substantive force only when a birth father has physical or state-recognized legal custody of his daughter.When it excludes noncustodial biological fathers from the ActÂs substantive protections, this textually backward reading misapprehends ICWAÂs structure and scope. Moreover, notwithstanding the majorityÂs focus on the per- ceived parental shortcomings of Birth Father, its Beginning its reading with the last clause of §1912(f ),the majority concludes that a single phrase appearing thereÂÂcontinued custodyÂÂmeans that the entirety ofthe subsection is inapplicable to any parent, however committed, who has not previously had physical or legal custody of his child. Working back to front, the majoritythen concludes that §1912(d), tainted by its associationwith §1912(f ), is also inapplicable; in the majorityÂs view,a family bond that does not take custodial form is not afamily bond worth preserving from Âbreakup. Because there are apparently no limits on the contaminating power of this single phrase, the majority does not stop there. Under its reading, §1903(9), which makes biological fathers Âparent[s] under this federal statute (and where,again, the phrase Âcontinued custody does not appear),has substantive force only when a birth father has physical or state-recognized legal custody of his daughter.When it excludes noncustodial biological fathers from the ActÂs substantive protections, this textually backward reading misapprehends ICWAÂs structure and scope. Moreover, notwithstanding the majorityÂs focus on the per- ceived parental shortcomings of Birth Father, its reaBeginning its reading with the last clause of §1912(f ),the majority concludes that a single phrase appearing thereÂÂcontinued custodyÂÂmeans that the entirety ofthe subsection is inapplicable to any parent, however committed, who has not previously had physical or legal custody of his child. Working back to front, the majoritythen concludes that §1912(d), tainted by its associationwith §1912(f ), is also inapplicable; in the majorityÂs view,a family bond that does not take custodial form is not afamily bond worth preserving from Âbreakup. Because there are apparently no limits on the contaminating power of this single phrase, the majority does not stop there. Under its reading, §1903(9), which makes biological fathers Âparent[s] under this federal statute (and where,again, the phrase Âcontinued custody does not appear),has substantive force only when a birth father has physical or state-recognized legal custody of his daughter.When it excludes noncustodial biological fathers from the ActÂs substantive protections, this textually backward reading misapprehends ICWAÂs structure and scope. Moreover, notwithstanding the majorityÂs focus on the per- ceived parental shortcomings of Birth Father, its reaBeginning its reading with the last clause of §1912(f ),the majority concludes that a single phrase appearing thereÂÂcontinued custodyÂÂmeans that the entirety ofthe subsection is inapplicable to any parent, however committed, who has not previously had physical or legal custody of his child. Working back to front, the majoritythen concludes that §1912(d), tainted by its associationwith §1912(f ), is also inapplicable; in the majorityÂs view,a family bond that does not take custodial form is not afamily bond worth preserving from Âbreakup. Because there are apparently no limits on the contaminating power of this single phrase, the majority does not stop there. Under its reading, §1903(9), which makes biological fathers Âparent[s] under this federal statute (and where,again, the phrase Âcontinued custody does not appear),has substantive force only when a birth father has physical or state-recognized legal custody of his daughter.When it excludes noncustodial biological fathers from the ActÂs substantive protections, this textually backward reading misapprehends ICWAÂs structure and scope. Moreover, notwithstanding the majorityÂs focus on the per-ceived parental shortcomings of Birth Father, its reasoning necessarily extends to all Indian parents who have never had custody of their children, no matter how fully those parents have embraced the financial and emotional responsibilities of parenting. The majority thereby transforms a statute that was intended to provide uniform federal standards for child custody proceedings involving Indian children and their biological parents into an illogical piecemeal scheme. snip Consistent with these findings, Congress declared its purpose Âto protect the best interests of Indian children and to promote the stability and security of Indian tribes and families by the establishment of minimum Federalstandards applicable to child custody proceedings involving Indian children. §1902. Section 1903 then goes on toestablish the reach of these protections through its defi-nitional provisions. For present purposes, two of these definitions are crucial to understanding the statuteÂs full scope.
First, ICWA defines the term Âparent broadly to meanÂany biological parent . . . of an Indian child or any In- dian person who has lawfully adopted an Indian child.§1903(9). It is undisputed that Baby Girl is an ÂIndian child within the meaning of the statute, see §1903(4); ante, at 2, n. 1, and Birth Father consequently qualifiesas a Âparent under the Act. snip of, or termination of parental rights to, an Indian child
under State law shall satisfy the court that active
efforts have been made to provide remedial services
and rehabilitative programs designed to prevent the
breakup of the Indian family and that these efforts
have proved unsuccessful. (Emphasis added.)
In other words, subsection (d) requires that an attemptbe made to cure familial deficiencies before the drastic measures of foster care placement or termination of parental rights can be taken.
The majority would hold that the use of the phrase Âbreakup of the Indian family in this subsection meansthat it does not apply where a birth father has not previously had custody of his child. Ante, at 12. But there is nothing about this capacious phrase that licenses such a narrowing construction. As the majority notes, Âbreakup means ÂÂ[t]he discontinuance of a relationship. Ante, at 12 (quoting American Heritage Dictionary 235 (3d ed.1992)). So far, all of §1912Âs provisions expressly apply inactions aimed at terminating the Âparent-child relationship that exists between a birth father and his child, and they extend to it meaningful protections. snip and finally The majority, reaching the contrary conclusion, assertsbaldly that Âwhen an Indian parent abandons an Indianchild prior to birth and that child has never been in theIndian parentÂs legal or physical custody, there is no Ârelationship that would be Âdiscontinu[ed] . . . by the termination of the Indian parentÂs rights. Ante, at 12. Says who? Certainly not the statute. Section 1903 recognizes Birth Father as Baby GirlÂs Âparent, and, in conjunction withICWAÂs other provisions, it further establishes that theirÂparent-child relationship is protected under federal law.In the face of these broad definitions, the majority has no warrant to substitute its own policy views for Congress by saying that Âno Ârelationship exists between Birth Father and Baby Girl simply because, based on the hotly con- tested facts of this case, it views their family bond as in- sufficiently substantial to deserve protection.
Any opinions expressed by me are mine alone, posted from my home computer, on my own time as a free American and do not reflect the opinions of any person or company that I have had professional relations with in the past 58 years. meep
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Post #376,942
6/25/13 1:35:17 PM
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Let's play a game
Let's pretend I don't know what the case was about, and I don't know what the State Supreme Court ruled. If that were true ... would the full legal bafflegab help me any?
Help me out here.
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Drew
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Post #376,944
6/25/13 1:44:01 PM
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I've only read probably 20 pages, but, here's my version.
A non-Indian couple adopted an Indian fetus. The Indian couple were going to get married, but when the relationship soured (before the child was born) the father received a text message asking if he preferred to pay child support or abandon his parental rights. He sent a text message back saying he voluntarily surrendered his parental rights. The mom decides to put the child up for adoption. When the child was born, the non-Indian couple executed a legal adoption of that child. When the toddler turned 2 years 3 months, biological dad sought to enforce his parental rights using a law (depending upon whose reading you choose to follow) crafted to halt ripping children away from Indian families. The justices disagree about the interpretation of the special law. The majority held that the law intended only to support Indian families whose children were in their custodial care (i.e. those Indian parents who had not surrendered their parental rights). Dissenting justices held that the majority had read too much into the intent of the law (i.e. that it only addressed Indian parental rights when those parents had children in their continuous custodial care).
A good read, but I haven't the time at the moment to finish it.
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Post #376,945
6/25/13 1:48:20 PM
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I will try
ruling
does not apply when, as here, the relevant parent never had custody of the child
dissent
bullshit, congress did't say anything about physical custody, said tribes have first dibs
Any opinions expressed by me are mine alone, posted from my home computer, on my own time as a free American and do not reflect the opinions of any person or company that I have had professional relations with in the past 58 years. meep
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Post #376,946
6/25/13 1:54:27 PM
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Got it
The law is written to prevent something like the Australian program of removing aborigine children. And the reason the current case made it to the SC is the issue of how long after a functional abandonment a parent can "reclaim" the child.
I understand and support the intent of the law, but for fuck's sake, that kid knows his/her parents now, and wasn't taken without the knowledge and consent of the parents.
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Drew
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Post #376,947
6/25/13 1:58:13 PM
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Agree with you.
The kid comes first.
The biological father is probably just trying to shake down the adoptive parents.
Alex
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Post #376,958
6/25/13 4:59:25 PM
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Dunno.
Sotomayor's dissent makes more sense to me.
It's going to be bad for the kid either way, but if the law was written as broadly as she says, then I think one has to go with the father.
ICWA commences with express findings. Congress recognized that Âthere is no resource that is more vital to the continued existence and integrity of Indian tribes than their children, 25 U. S. C. §1901(3), and it found that this resource was threatened. State authorities insufficiently sensitive to Âthe essential tribal relations of Indian people and the cultural and social standards prevailing in Indian communities and families were breaking up Indian families and moving Indian children to non-Indian homes and institutions. See §§1901(4)Â(5). As §1901(4) makes clear, and as this Court recognized in Mississippi Band of Choctaw Indians v. Holyfield, 490 U. S. 30, 33 (1989), adoptive placements of Indian children with non-Indian families contributed significantly to the overall problem. See §1901(4) (finding that Âan alarmingly high percentage of [Indian] children are placed in non-Indian . . . adoptive homesÂ).
Consistent with these findings, Congress declared its purpose Âto protect the best interests of Indian children and to promote the stability and security of Indian tribes and families by the establishment of minimum Federal standards applicable to child custody proceedings involving Indian children. §1902. Section 1903 then goes on to establish the reach of these protections through its definitional provisions. For present purposes, two of these definitions are crucial to understanding the statuteÂs full scope.
He probably shouldn't have been able to (apparently) give up his parenting rights and responsibilities over the phone like that. It's seemingly unfair, too, to have the adoptive parents put though this rollercoaster. There should have been more rigorous processes in place before the adoption was approved. But I think Sotomayor's arguments are better.
YMMV.
Cheers,
Scott.
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Post #376,961
6/25/13 5:30:00 PM
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agreed
Any opinions expressed by me are mine alone, posted from my home computer, on my own time as a free American and do not reflect the opinions of any person or company that I have had professional relations with in the past 58 years. meep
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Post #376,992
6/26/13 9:14:09 AM
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That'd be a more compelling argument, imo, if ...
the biological father was more than 1 percent Cherokee. Hell, my great-grandmother was 25% Cherokee, making me at least as much of a Cherokee as the biological father and I've never considered myself Cherokee. Of some Cherokee heritage, certainly, as almost everyone with family roots in Western North Carolina is, but a member of the tribe?
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Post #376,994
6/26/13 9:43:03 AM
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white mans doin's
Any opinions expressed by me are mine alone, posted from my home computer, on my own time as a free American and do not reflect the opinions of any person or company that I have had professional relations with in the past 58 years. meep
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Post #376,998
6/26/13 10:46:53 AM
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I think I follow, but not sure.
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Post #377,004
6/26/13 11:02:18 AM
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lazy answer
as you may have guessed the one drop rule wasn't passed by african americans
http://en.wikipedia....lood_quantum_laws
Many Native American tribes did not use blood quantum law until the government introduced the Indian Reorganization Act of 1934. Some tribes, such as the Navajo Nation, did not adopt the type constitution suggested in that law until the 1950s.[5] Critics contend that because the blood quantum laws required individuals to identify as belonging to only one tribe, despite their ancestry, some lost multiple tribal memberships, and overall numbers of registered members of many Native American tribes have been reduced
Any opinions expressed by me are mine alone, posted from my home computer, on my own time as a free American and do not reflect the opinions of any person or company that I have had professional relations with in the past 58 years. meep
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Post #377,005
6/26/13 11:10:52 AM
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Ignorant whitey question
Before this became an issue for white man's laws, would any indian have self-identified as belonging to multiple tribes?
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Drew
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Post #377,007
6/26/13 11:51:19 AM
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well you have met my kids
mom is yupik, dad is a member of a federally recognized tribe that's inupiat
grins aside, if a creek marries a choctaw their children would bee fullblood but the bia would "pick" the tribe for them up until recently. In the west because several tribes would be hammered into one res, and people back in the day traveled, it would not be unusual. Crow man, shoshone woman, kids marry a paiute and grandkids party in arizona with navaho's. Indians are a lot like hobbits when it comes to ancestry. They usually know a very extended family tree and are proud to claim relatives of different tribes.
Any opinions expressed by me are mine alone, posted from my home computer, on my own time as a free American and do not reflect the opinions of any person or company that I have had professional relations with in the past 58 years. meep
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Post #377,008
6/26/13 12:01:38 PM
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another example
http://www.hcn.org/i...uantum/print_view
Ryan Padraza Comes Last is a full-blooded Indian, Sioux and Cheyenne on his father's side and Assiniboine on his mother's. He will soon receive his Lakota name: "A Rope." (Comes Last raises rodeo horses and always has a rope in his right hand. He likes to call Ryan his "right-hand man.") But despite his traditional roots and his Native heritage, Ryan may be one of the last of the Comes Last line allowed to enroll as a member of the Fort Peck Tribe.
According to the tribal Constitution, enrolled members must be at least one-quarter Assiniboine or Sioux, or a combination of the two. (Fort Peck is home to both groups, who share one government.) This method of measuring Native American ethnicity by percentage is known as the "blood quantum," and most Indian tribes use it to determine who can be admitted. A few use a different method, called "lineal descent," under which applicants need only prove they have an ancestor on the early tribal rolls. Before 1960, Fort Peck used lineal descent as well.
Any opinions expressed by me are mine alone, posted from my home computer, on my own time as a free American and do not reflect the opinions of any person or company that I have had professional relations with in the past 58 years. meep
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Post #377,009
6/26/13 1:01:25 PM
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Well, I did follow. Thanks for elaboration. ;0)
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Post #377,000
6/26/13 10:52:53 AM
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He's a member of a tribe.
The blood fraction doesn't matter, IMO. He has rights in the tribe ("Had Birth Father petitioned to remove this proceeding to tribal court, for example, the state court would have been obligated to transfer it absent an objection from Birth Mother or good cause to the contrary." - p.41 of the PDF, p.5 of Sotomayor's dissent). He's an Indian and so is the daughter - that wasn't disputed AFAIK.
AFAICS, the issue is preserving the tribes as cultural institutions, not blood-lines.
YMMV. :-)
Cheers,
Scott.
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Post #377,010
6/26/13 1:23:04 PM
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I understand Sotomayer's point.
I'm even sympathetic to it. I agree that preserving the cultural institutions of (in this case) the Cherokee people is an extremely worthwhile endeavor. But, "being a member of the Cherokee tribe" doesn't mean what it once did. "Being a Cherokee" today means that one of your ancestors wrote his or her name down on a list over 100 years ago. That's *if* they were eligible to sign at the time and agreed to. This excluded a great many Cherokee.
The [Dawes] Act allowed for widespread fraud by government officials and legally stripped Native Americans of much of their land by allowing land not allotted to be opened to settlers. The Dawes Roll was the official roll of the Dawes Act and was open from 1896-1907. In order to receive a parcel of land Cherokees had to sign the rolls. In order to sign the rolls a Cherokee had to have a permanent residence in the Cherokee Nation and have appeared on previous rolls. Those who signed the Dawes Roll provided their names and blood quantum and in return were granted a piece of land in the location they desired. In addition to the "Cherokee by Blood" portion of the Dawes Rolls, there were separate rolls for Cherokee Freedman and Intermarried whites living in the Cherokee Nation. ... There were a number of Cherokees who did not sign the Dawes Roll. Some Cherokee who lived in the Cherokee Nation and were eligible to sign the roll and receive land refused to do so. After years of broken treaties and bad policies implemented by the US government, many Cherokees were weary of signing the Dawes Roll and "registering" as Cherokee. Other Cherokees of the day were not living within the Cherokee Nation and were therefore ineligible to enroll. Cherokees who had settled in Texas, Arkansas, Kansas, and Missouri were considered US citizens and were ineligible to sign the Dawes Rolls. Anyone descended from these Cherokee will be unable to enroll in the Cherokee Nation, even if they are able to prove their Cherokee heritage.
http://www.allthings..._gene_121100.html
So, from my POV, it's not clear to me that the law the biological father depends upon is any more or any less applicable to him than to anyone who has a Cherokee ancestor (and we are legion, let me tell you). I guess what I have a little difficulty here with the dissenting opinion is the presumption that "membership in the tribe" is an indication that an individual is any more or any less likely to be an agent of the preservation of the culture. In light of the fact that a two-year-old was ripped from the only parents she'd ever known and given to a father who was callous enough to dispense with "his responsibility" via a text message, I can't say that I disagree with the majority in this case at least as concerns the well-being of this one little girl.
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