This week Russell talks to us about self-esteem and how important it is that we rebuild a strong sense of self-worth in the Children now growing up on the Reservations. We are given a first-hand glimpse of how the charitable act of one man really made the day for some kids here at the Porcupine School. He also illustrates the two-faced nature of our sicko, wacked-out USA Government by revealing how the fabulous “new school” is just a fascist coverup for what really goes on here on the Pine Ridge Sioux Indian Reservation.
Walter Bockus, Pedophile Priest
Greenfield Park’s Child Rapist & Sodomizer
Fully Protected by the Anglican Church of Canada
What a Sickening Legacy for a Priest & His Church!!
This is the twisted pervert who “ministered” in eight Canadian parishes, using little children to satisfy his personal sexual desires, destroying many families in the process.
His latest handshake must have been with Saddam!
The Anglican Church of Canada has not only refused to defrock him …. but this child molester also retains the honorary title “Canon”, proving just how hypocritical the Anglican Church of Canada truly is!
Some of his Victims’ testimonials are linked in the right hand margin.
We thank N.S for locating an image of one of Greenfield Park’s worst perverts.
Direct Navigation to Greenfield Park Victim Impact Statements
Indian Lawsuits on School Abuse May Bankrupt Canada Churches
BYLINE: By JAMES BROOKE
DATELINE: REGINA, Saskatchewan
Lawsuits filed by thousands of former Indian boarding school students in Canada, claiming sexual, physical and “cultural” abuse, threaten to swamp the financial resources of four mainstream Christian churches that ran the schools until 1970.
“I simply see us going broke,” Duncan D. Wallace, the Anglican bishop of Qu’Appelle, which encompasses Regina, said of his diocese. With resignation, he added, “When you get down to it, all we need is a bottle of wine, a book and a table, and we are in business.”
Settlements could snowball into billions of dollars, devastating the financial resources of Canada’s four old-line Christian churches: Anglican, Roman Catholic, Presbyterian and United Church. By the end of next year, the Canadian government forecasts, 16,000 Indians will have entered some form of claim; that number is equal to 17 percent of the living alumni of the boarding schools.
Already there are four class-action suits against the churches and the government, which had the churches run schools in distant communities under contract.
Indian plaintiffs have won all five boarding school abuse trials held in the last two years — two in Saskatchewan and three in British Columbia. In the Saskatchewan cases, both involving sex abuse, and both filed against the government, one plaintiff won $54,000 and the other $114,000. In the British Columbia cases, lawyers for the government and the churches negotiated secrecy over damage awards.
Auditors for the Anglican Church of Canada predict that legal fees alone will push the church into bankruptcy next year.
“There is a lot of denial, people thinking this is a bad dream,” Bishop Wallace said of the responses of priests and parishioners to the claims. “I told a priest recently, ‘When your rectory gets sold out from underneath you and you are living in the street, maybe you will understand this is for real.’ ”
Parishioners have proposed selling the oldest church in Alberta to raise $2 million for legal costs and settlements faced by the United Church of Canada. In Manitoba, the Missionary Oblates of Mary Immaculate, a Roman Catholic order, want to hand over to the federal government virtually all their property in the province in return for Ottawa’s assuming liability for about 2,000 claims against the order. The Oblates fear that legal bills will eat up their assets before any money can flow to legitimate claimants.
In British Columbia, some members of the now bankrupt Anglican diocese of Cariboo, embittered with the government, propose complying with a government order to inventory church art for auction by sending their Sunday school drawings to Ottawa.
Behind the suits is the real pain of many Canadian Indians who were rounded up and forced into the schools.
In the late 19th century, Canada’s government turned to established churches to carry out federal obligations to educate the new nation’s Indians. With few civil servants willing to work in remote areas, churches agreed to run a network of aboriginal boarding schools, which numbered about 100 at its peak.
In a forced assimilation popular in North America a century ago, children as young as 5 were taken from their families to faraway boarding schools where their hair was cropped short, they were often dressed in uniforms and they were forbidden to speak their native languages or learn their traditional arts, religion and dances.
“How do you get 6-year-olds who only speak Sioux, who only speak Lakota, who only speak Cree to speak English?” asked Anthony Merchant, head of a group here that represents about 4,000 claimants. “You use Gestapo-type tactics to punish this 6-year-old. Punishment becomes increasingly barbaric, sadistic.”
Mr. Merchant, who said there were no statutes of limitations for sex abuse cases, said that about one-third of his clients charged such abuse. With the pace of trials picking up, he estimated that his firm would handle half of the roughly 70 cases scheduled for trial next year.
“You couldn’t say one word or you would get slapped,” said Jerry Shepherd, a plaintiff from the White Bear Nation, recounting in an interview his days at Gordon School, about 65 miles north of here, in the mid-1960′s.
With parents often forbidden to visit, boarding schools sometimes became places where pedophiles freely preyed on defenseless, disoriented children, Indians say.
“The sexual perverts went all over the West,” Mr. Merchant said. “We have some that were in six or seven schools.”
School defenders say that for aboriginal Canadians to survive in the modern era, it was essential for them to learn English, to adopt Western-style dress and to learn vocational skills.
Anger over the schools surfaced in suspicious fires that decimated the buildings, most recently an arson attack last summer that destroyed a boarded-up building that once housed the Edmonton Indian Residential School in Alberta.
Some Indians remember that their abusers were fellow Indians. Edmund Gordon, 39, a former student at the Gordon School, recalls that the supervisor who gave him marijuana and then tried to rape him was “an aboriginal, he taught powwow.” Mr. Gordon, a claimant who now runs a residence for H.I.V.-positive Indians here, said that he blamed the supply of free drugs and alcohol for derailing his boyhood goals of becoming a policeman or professional hockey player.
According to “Sins of the Fathers,” a report on the schools published by The Anglican Journal, the church’s monthly newspaper, last May, eight Indian men committed suicide after they were subpoenaed to testify about their sexual abuse at the boarding school in the Cariboo diocese.
“When they got handed a piece of paper, they knew their secret was out,” Fred Sampson, a former student of St. George’s Indian Residential School, said about friends called to testify in an abuse suit that went to trial last year. “They thought, ‘Everybody’s going to know that I let this guy do it to me for candy.’ ”
Robert Desjarlais, 53, a Saskatchewan Indian, walked 1,500 miles from here to Ottawa last summer, demanding educational programs to restore lost languages. Walking the last 100 miles barefoot, Mr. Desjarlais said that in the mid-1950′s he was regularly abused by a Catholic priest at a church school.
The Royal Canadian Mounted Police, which once was charged with enforcing mandatory school laws for Indians, started a task force in 1995 to investigate allegations of boarding school abuse. Since then, the Mounties have received 3,400 complaints against 170 suspects. So far, only five people have been charged, with crimes like sexual abuse, a low tally that the police attribute to faulty memories and deaths of teachers.
Seeking redress through civil suits, lawyers believe that the British Columbia judge in the Cariboo case set a national precedent when she assigned a 60 percent share of liability to the Anglican Church and 40 percent to the federal government.
The churches protest that they ended their involvement in the schools around 1970, though the government took them over and did not close the last one for two more decades. Anglicans say their primate, Archbishop Michael Peers, made a full apology to Indians for abuses at the schools in 1993, five years before Canada’s government made a similar apology.
Faced with selling churches, rectories, women’s shelters and soup kitchens, churches say that settlements should be mediated outside the courts, that the federal government should pay the greatest part of the claims, and that a fact-finding panel similar to South Africa’s post-apartheid Truth and Reconciliation Commission should be set up.
Blurring battle lines, Canada’s Anglican Church today has four aboriginal bishops and 130 aboriginal priests. Some tribal leaders have banned from their reserves lawyers working on contingency fees seeking claimants.
Rejecting charges of “cultural genocide,” John Clarke, the Anglican bishop of Athabasca in northern Alberta, told The Anglican Journal, “There’s a whole pile of upper-middle-class guilt here that’s running the show, not much common sense.”
Arguing that the most effective therapy is counseling, apologies and moderate settlements, church leaders say that additional steps like teaching lost languages could be paid out of a $240 million “healing fund” the federal government set up in 1998.
Most suits did not originally name the churches. Instead, Ottawa drew the churches into the legal wrangles by naming them as third-party defendants. The Anglican Church is urging parishioners to write Prime Minister Jean Chretien using lines like, “Your Department of Justice is literally driving my church into bankruptcy.”
Compounding bureaucratic caution, clouds were recently cast over one of Canada’s largest school abuse settlements, in Nova Scotia. A provincial justice department report in September on the $25 million that the province paid in the late 1990′s to 1,237 reported victims at a boys’ reform school concluded that, in retrospect, “most of the allegations are either unsustainable or implausible.”
With a national election scheduled for Nov. 27, some Christian commentators are urging people to vote against Mr. Chretien’s Liberal Party and for the Canadian Alliance, a conservative party led by Stockwell Day.
“Jean Chretien and the Liberals have basically announced it’s open season on our nation’s mainstream churches,” Paul Jackson, a columnist, wrote in The Calgary Sun.
Mr. Chretien recently asked Herb Gray, Canada’s deputy prime minister, to find a negotiated solution. Without setting a timetable, Mr. Gray said he sought a solution “that is fair to all, that primarily does not involve litigation.”
But with no solution near, church leaders nervously await a court test here in December of a new legal concept: “cultural abuse,” or loss of language, oral traditions and spiritual beliefs.CA
2000 – Head of the Bureau of Indian Affairs admits to crimes, “Remarks of Kevin Gover, Assistant Secretary–Indian Affairs, Department of the Interior, at the Ceremony Acknowledging the 175th Anniversary of the Establishment of the Bureau of Indian Affairs.” CLICK HERE for Full Text.
“Immediately upon its establishment in 1824, the Office of Indian Affairs was an instrument by which the United States enforced its ambition against the Indian nations. As the nation expanded West, the agency participated in the ethnic cleansing that befell the western tribes. War begets tragedy, but the deliberate spread of disease, the decimation of the bison herds, the use of alcohol to destroy mind and body, and the cowardly killing of women and children made for tragedy on a scale so ghastly that it cannot be dismissed as merely the inevitable consequence of the clash of competing ways of life. After the devastation of tribal economies, the BIA set out to destroy all things Indian by forbidding the speaking of Indian languages, prohibiting traditional religious activities, outlawing traditional government, and making Indians ashamed of who they were. Worst of all, the BIA committed these acts against the children entrusted to its boarding schools. The trauma of shame, fear, and anger has passed from one generation to the next, and manifests itself in the rampant alcoholism, drug abuse, and domestic violence that plague Indian country. The BIA expresses its profound sorrow for these wrongs, extends this formal apology to Indian people for its historical conduct, and makes promises for its future conduct. “
Indian Child Welfare Act, Florida, and Coerced Adoptions
After being contacted by Mary Ramos, who is a victim of coerced adoption in violation of the Indian Child Welfare Act, I reviewed her story and had the opportunity to talk for an hour and a half about the legal battle she finds herself in regarding her son Elijah, where the judge ruled against her after ignoring blatant fraud, coercion, and violation of ICWA. After hearing her story, I find myself compelled to share it with my readership.
A simple search regarding coerced adoption leaves you with a mind numbing amount of information, with the ultimate result, sadly, being that the practice is more common place than one would think.
In many cases, my research has indicated that Florida’s laws are so loose as to allow adoption schemes, coercion, and traps that are not overturned by legal challenges – even in the case of Mary Ramos, who contacted the agency in order to rescind her paperwork within the allotted three days. As my research has found, once you are targeted by a Florida Adoption Agency – “you are screwed”… and the courts are unlikely to support challenging mothers fighting paperwork they signed under pressure from these agencies.
However, in Mary’s case, there was a simple fact that was overlooked – Mary is a Native American, registered with the Avogel tribe of Louisiana – with a certified note from the Tribal Chief, blood records, birth certificates, and registry information to support her tribal belonging. This makes her child, by rules of the tribe, a registered member of the Avogel tribe – and as such, subject to the rules and regulations of the ICWA – Indian Child Welfare Act of Congress (circa 1979) – in the case of forced termination of parental rights. Mary Ramos has the ability (but not the means) to appeal the ruling of Florida Judge Arthur M Birken for a number of procedural and evidentiary irregularities – but the major source of concern is that the Judge threw out ICWA in the ruling and the adopting agency failed to notify the BIA or the Avogel Indian Tribe, in violation of 25 CFR § 23.11A.
A ruling in the Colorado Jefferson County District Court addressed this issue on November 30, 2006 – stating such:
Congress enacted the ICWA because of concerns over the involuntary separation of Indian children from their families for placement in non-Indian homes. B.H. v. People in Interest of X.H., 138 P.3d 299 (Colo. 2006). The purpose of the ICWA is to protect Indian children who are members of or are eligible for membership in an Indian tribe. 25 U.S.C. § 1901(3) (2000). The Colorado General Assembly has expressly provided for compliance with, and consistent application of, the ICWA. See § 19-1-126, C.R.S. 2006.
The ICWA promotes the best interests of Indian children and protects the stability of Indian tribes. The ICWA is based on the presumption that the protection of an Indian child’s relationship with the tribe is in the child’s best interests. People in Interest of A.T.W.S., 899 P.2d 223 (Colo. App. 1994).
The ICWA applies when the state seeks to place an Indian child in foster care and when the state seeks to terminate parental rights. See 25 U.S.C. §§1911, 1912 (2000). Under those circumstances, whenever the court knows or has reason to know that an Indian child is involved, the party seeking placement or termination must provide notice to the child’s tribe or his or her parent’s tribe, or to the Bureau of Indian Affairs (the BIA) if the tribe cannot be identified or located. 25 U.S.C. § 1912(a) (2000); see also People in Interest of A.N.W., 976 P.2d 365 (Colo. App. 1999).
If notice is not given in compliance with the provisions of 25 U.S.C. § 1912, the tribe may petition to invalidate the order terminating parental rights. 25 U.S.C. § 1914. The tribe may raise the issue of inadequate notice in the first instance in this court, as the ICWA specifically provides that the issue of inadequate notice may be raised in “any court of competent jurisdiction.”25 U.S.C. § 1914; see In re L.A.M., 727 P.2d 1057 (Alaska 1986); In re Antoinette S., 104 Cal. App. 4th 1401, 129 Cal. Rptr. 2d 15 (2002).
In this case, the state was removing Native children to foster care due to violent criminal and drug related behavior of the father. The children belonged to the Citizen Potawatomi Nation. The court ultimately upheld the appeal, rejecting the termination of parental rights based on the failures in the notification process required for removing native children from native family members. In Mary’s case, the question of state mandated child removal versus consent of adoption (with reversal of decision within the short period of time allowed) needs to be answered.
In discussing this issue with Mary, a substitute teacher and avid member of her church, she described the events leading up to the initial contact with the adoption agency. There was serious financial and mental hardships which caused an increased depression, which led to her new husband to suggest contacting the agency. The husband is not the biological father of the child, Elijah, nor is he the father of Mary’s 10 year old daughter (9 at the time of the court ruling). Mary’s contact with the adoption agency led to immediate, consistent, and persistent contact by the agency convincing Mary that adoption was the best option for the 1 ½ year old boy. The process, as well as the persistence, placed Mary under a great deal of duress, resulting in the eventual coercion to meet a family, sign the paperwork, and turn over her child. Florida law allows a 3 day period in which the biological parents can reconsider their actions – which Mary did. The adoption agency was given a telephone call, which was met with resistance and a notice that Faxing such a request to renege would not be allowed – which meant that a 4 hour trip would be necessary to file such paperwork, causing Mary’s filing time to be in excess of the 3 day grace period. In the end, Mary lost her child on a technicality – with full intent of keeping her child. A technicality which the Florida judge wrongly upheld.
Mary has not seen her son, a picture or otherwise, since October 2007. Mary showed intent to repeal the adoption within the mandated time, made an attempt to stop the process within that same time, and as such, this ruling became a case of forced removal – by the judge – in violation of ICWA.
The judge did not find Mary unfit to be a mother, else she would have lost her eldest child, Autumn. The judge ruled on behalf of the agency, upholding their right to terminate Mary’s Parental Rights – but did so with the following irregularities:
1. Allowed Mary’s attorney to remove himself from the case (after collecting $10,000) the day before trial. The judge allowed a continuance of about 6 weeks, which was a time insufficient for Mary to find proper legal counsel – Mary ultimately had to represent herself.
2. The removed attorney was a childhood friend of the judge, and spent some time working as a clerk for the judge – the judge ruled that he would allow the attorney to leave the case.
3. The judge knowingly allowed perjured testimony from the notary public, provided legal advice to her from the bench, and therefore knowingly allowed fraudulently notarized documentation as evidence against Mary.
4. The judge dismissed any request from the Avogel tribe to be made party to the suit, any acknowledgement of the ICWA procedures (as this was a case about forced adoption), and dismissed jurisdiction complaints from the Chief of the Avogel Tribe.
5. Mary’s date for a retrial was set 2 days before she was delivered the order of the court, making it impossible for a request for retrial.
This leaves Mary with no choice but to appeal – leaving her appeal date as December 25th 2008. Mary is left without legal counsel, without funds to acquire counsel, and without sufficient knowledge of legal rules to properly file an appeal that won’t be thrown out on a simple technicality (such as using an individual’s full name as opposed to initials in the body of the appeal). She is in desperate need of immediate advice, else she loses her child on a technicality – and ultimately on fraud and coercion.
The United States ICWA states in Title 25, Chapter 21, § 1901 (3)
“that there is no resource that is more vital to the continued existence and integrity of Indian tribes than their children and that the United States has a direct interest, as trustee, in protecting Indian children who are members of or are eligible for membership in an Indian tribe;”
As such, with expressed interest being shown by the Avogel tribe, expressed interest by the mother to renege the adoption within the three day period, the State of Florida and justices therein should comply with the intent of federal law and federal protection of the integrity of the Avogel tribe.
Mary Ramos: “If I do nothing they win. If I open my mouth and tell the world, maybe someone will hear…”
Mary is in dire need of assistance on this case. If any reader has the ability to provide advice, feedback, or contacts that could assist in her appeal, please contact me and I will gladly put you in contact. We have a week to uphold justice – for a tribe – for a mother – and for a child.