The term Sixties Scoop was created by Patrick Johnston in his 1983 report Native Children and the Child Welfare System, to describe a Canadian practice that occurred from the 1960s until the late 1980s. This practice involved forcibly taking many children from Aboriginal communities in Canada, disregarding their Native parents’ desires. These children were then placed in foster care or adopted, mostly by middle-class white families. Approximately 20,000 Aboriginal children were separated from their families during this time (1).
The Sixties Scoop refers to a phase within a broader historical context, rather than a specific government policy. While the removal of Aboriginal children from their families and placement into state care existed prior to the 1960s through initiatives like residential schools, the disproportionate number of Aboriginal children in the child welfare system greatly increased during this decade. This involved seizing Aboriginal children from their homes and placing them, primarily, with middle-class Euro-Canadian families.
This overrepresentation continues today (2). Drew Hayden Taylor’s play, Only Drunks and Children Tell the Truth, illustrates the profound effect of the scoop-up on Janice’s life, including the loss of culture, an identity crisis, and a lack of belonging. The experience of being adopted can be distressing and unsettling for individuals. One aspect of Janice’s loss of culture is her inability to connect with her roots through language, as she cannot understand or speak Ojibway (native language).
In this passage, Janice expresses her curiosity about what Amelia said to her in a different language, showing her desire to learn more about her culture (Taylor, 80). However, she acknowledges that after being away for thirty-six years, simply learning about it now will not give her a comprehensive understanding of Native culture as a whole. Instead, it will only provide her with a superficial understanding. Janice also wonders if her purchase of a white fur coat is somehow connected to her heritage (Taylor, 91).
During the scoop-up, Janice was taken away from her family roots, which led to the development of misguided perceptions and false beliefs about Native people. Consequently, she now identifies herself as an Aboriginal descendant, which will influence her connection with the Native environment. Adoptees not only lose their cultural heritage but also frequently encounter an identity crisis that generates feelings of guilt and confusion. These emotions can impede their progress and attainment of personal objectives.
Janice regrets her sudden departure and acknowledges the potential hardship it may have caused during Christmas for the person she left behind. She clarifies that she did not abandon them, but rather herself. Despite being known as Grace before, she now identifies as Janice. She confesses to feeling unsure about meeting expectations as either Grace or Barb, expressing her confusion and sadness along with her inability to distinguish between right and wrong. It is evident that Janice is going through an identity crisis, torn between holding onto her past or moving forward in life.
Janice’s emotional instability and confusion lead to discomfort and frustration in her environment. When Barb mistakenly refers to Janice as “Grace,” Janice promptly corrects her, stating that she only learned of the name “Grace” six months ago. She illustrates the impact of being called by an incorrect name by likening it to someone randomly calling Barb “Susan” or “Victoria,” emphasizing that it feels wrong. This conflicting atmosphere hinders connection between Janice and others.
Being told you have a different name after being called one name your entire life is difficult to imagine. It leaves you feeling unsure and upset, creating a sense of indignation. When someone who has been adopted faces an identity crisis, they will often experience feelings of alienation, skepticism, and frustration. Janice’s life is significantly affected by the loss of her culture and her identity crisis. Moreover, many indigenous children who were adopted out during the Sixties Scoop will struggle with inner conflict because they lack a sense of belonging, both within themselves and the world around them. For instance, Janice explains to Barb how she feels out of place: “Barb, think about it. I was born here, but I don’t feel at home here and Amelia Earhart does. She’s family and I’m not because the Children’s Aid Society took me away. Doesn’t all this seem a little weird to you?” (Taylor, 82-83). This situation is ironic since Janice acknowledges her roots but still feels like Otter Lake is not where she belongs.
Not having the opportunity to establish a connection or bond with her background and herself, she lacks affinity towards her biological family and Aboriginal heritage. Furthermore, Janice confesses to Barb that she had an intense desire to fit in there. When she arrived at the driveway, it felt like she had spent her entire life preparing for that moment. However, from the moment she arrived, she knew that she didn’t belong and Barb didn’t even like her (Taylor, 91).
This is Janice’s expression of her truth, which encompasses her conflicting emotions and confusion. She struggles with the clash between her longing to belong to her past and the harsh reality of her present. This overwhelming situation leaves her perplexed and yearning for acceptance.
Comparatively, it may be relatively easier for a Native person to assimilate into Western culture as they are constantly surrounded by it. On the other hand, non-aboriginal individuals may find it challenging to understand or embrace the Native culture due to its unfamiliarity.
In simpler terms, Janice deeply craves acceptance and the feeling of completeness. However, she acknowledges that merely appearing Native and having the desire to become one is not enough – there is a deeper significance to truly belonging and being accepted as an Indian.
Overall, Janice’s life has been negatively affected by the Sixties scoop. This has created barriers to her development of a strong and healthy understanding and acknowledgment of her cultural background and heritage. As a result, she struggles with internal conflicts and doubts about her identity, where she fits in the world, and her knowledge and appreciation of her stolen life and Indian culture.
