Indian Placement Program

The Indian Placement Program, or Indian Student Placement Program was a program of The Church of Jesus Christ of Latter-day Saints (LDS Church) from 1947 to 2000, in which LDS Native American students were placed in Latter-day Saint foster homes during the school year, where they would attend public schools and become assimilated into American culture. Cost of care was borne by the foster parent.

History

Precursors

During the earliest days of the LDS Church in Utah, there was a Latter-day Saints practice of raising Native American children in Mormon homes. Brigham Young advocated buying children held by Native Americans and Mexican traders as slaves (a legal practice in the Utah Territory prior to the American Civil War), remove them from slavery and encouraged Latter-day Saints to educate and acculturate them as if they were their own children.[1]

The Indian Placement Program was initially developed in 1947 in Richfield, Utah by The Church of Jesus Christ of Latter-day Saints. A 16-year old Navajo teenager, Helen John, asked permission to stay in the city to go to school. As a result, Golden Buchanan and Miles Jensen organized an informal placement program under the direction of Spencer W. Kimball, who was the chairman of the church's Committee on Indian Relationships. With her parent's permission, arrangements were made for Helen to stay with a family, the Buchanans, that she knew in Richfield. This arrangement was not an official church program, but it laid the foundation for the Indian Placement Program that would later be established. The Buchanans agreed to take in other children as well,[2] and that year three students were placed into the unofficial program. These arrangements continued, and by 1954 there were 68 participants placed into foster homes in four different western states.[3]

Organization of the Indian Placement Program

The success of these students led to a formal church placement program formed in July 1954 under the Church Social Services[3] which was part of the Relief Society. Under the official Indian Placement Program established by the church, a social worker was assigned to a Native American foster child. A reception center was built in Richfield to accommodate the large numbers of participants. Buses and other transportation were arranged to bring children to the center where they would be fed, receive medical examinations, and introduced to their foster families.[2]

When the program officially began, there were some complaints of LDS missionaries who were assigned to recruit new participants using their responsibility as a proselyting tool. In 1956, the Bureau of Indian Affairs received complaints that the placement program was just another way to increase proselyting efforts. A meeting between church representatives and the governments of Utah and Arizona in March 1957 to address the issue. As a result, caseworkers were given the responsibility of making the final decision for acceptance into the Indian Placement Program, not missionaries.[2]

In order for children to participate in the program, their parents had to request their placement. Foster parents were recommended by local bishops and were expected to provide free room, board, and clothing for the Native American children. These children had to be at least eight years old and baptized members of The Church of Jesus Christ of Latter-day Saints who were in good standing and who were in good health.[3] Some children were then baptized into the church just to go to school. To avoid this problem, new requirements were added to the program in the 1950s and 1960s. In 1969, the Unified Social Services was formed in the church that became the new administrative entity for the Indian Placement Program; it later became LDS Social Services in 1973.[2]

By 1972, there were almost 5,000 Native Americans in foster homes through the program. That year local priesthood leaders were given the responsibility for recruiting and screening new students. By the late 1970s, the number of participants in the Indian Placement Program were around 2,500. In the 1980s, the Indian Placement Program was limited participants to only high-school students, and, therefore, the number of students dropped to only 500 in 1990. The program was almost discontinued in 1977 due to heavy criticism; however, after examining the results of the program as well as hearing testimonial from participants and foster families, the church decided to continue the Indian Placement Program.[3] After 1972, the number of students that participated in the program decreased, and in 1996 there were virtually no more participants.[2]

The Indian Placement Program emphasized creating stronger bonds and increased communication between natural families and the selected foster families. The goal of the program was to "introduce Native Americans to mainstream values and social roles without demanding the abandonment of the old for the new."[3] It attempted to help Native Americans receive more formal education and training, while helping them maintain their identity.[2]

Results

Multiple studies have been conducted to determine the success of the program. As recorded, only about a third of the participants staying in the program and attended school until graduation. 40 percent of students decided to drop out of the program and another 15 percent of students left the program because of their parents. Students who did drop out, however, were more likely to finish high school than Native American peers who had not participated in the program; the Indian Placement Program resulted in an 82-percent graduation rate. It was found that the "longer students remained in the program, the more likely they were to be employed and to earn high incomes" and also to get married.[2]

Criticism

Beginning in the 1970s, however, the Indian Placement Program came under criticism. In 1977, the U.S. government commissioned a study to investigate accusations that the church was using its influence to push children into joining the program. The commission rejected these accusations, however, finding that the program was largely positive, and enjoyed emphatic support both from Native American parents and white foster parents.[4]:194–195 Critics "view intervention as an intrusion on the right to be fully Native American, a weakening of cultural pluralism, and a cause of psychological damage."[3]

Sexual abuse litigation

On March 22, 2016, two members of the Navajo Nation, (plaintiffs "RJ" and "MM") filed a complaint in Navajo Nation District Court (a tribal court) against LDS Family Services and against the Corporation of the President, alleging sexual abuse during their foster placement in the IPP from 1976 to 1983.[5][6] Their complaint was amended April 21.[7]

On May 31, 2016 a third Navajo plaintiff ("BN") filed a lawsuit alleging abuse from 1965 to 1972.[8] On June 6, a fourth plaintiff ("LK") sued in Navajo Nation District Court.[9]

Also on May 31, attorneys for the LDS Church petitioned for declaratory judgement in the United States District Court for the District of Utah (not the tribal court), seeking both a declaration that the tribal court lacked subject matter jurisdiction over the Church, and an order enjoining the lawsuit in tribal court from proceeding. Because the Church's suit was filed against the Navajo plaintiffs in the District Court, the Church becomes the plaintiff in the federal jurisdiction[10] On June 3, LDS Church attorneys expanded their motion to Judge Robert Shelby in District Court to include plaintiff BN, and amended their response to seek a federal order restraining the tribal court from proceeding.[11]

References

  1. ↑ Jones, Sondra (2000), The Trial of Don Pedro León Luján: The Attack against Indian Slavery and Mexican Traders in Utah, Salt Lake City: University of Utah Press, ISBN 0874806151, LCCN 99041534, OCLC 42022311
  2. 1 2 3 4 5 6 7 Allen, James B. (1998). "The Rise and Decline of the LDS Indian Student Placement Program, 1947-1996". Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson. Provo: Foundation for Ancient Research and Mormon Studies: 85–119.
  3. 1 2 3 4 5 6 Ludlow, Daniel H. (1992). Encyclopedia of Mormonism. New York: Macmillan. pp. 679–680. Retrieved 2 September 2016.
  4. ↑ Garrett, Matthew (August 2016). Making Lamanites: Mormons, Native Americans, and the Indian Student Placement Program, 1947-2000. University of Utah Press. ISBN 9781607814948.
  5. ↑ Green, Mark; Steinbrecher, Lauren (24 Mar 2016). "LDS Church named in lawsuit alleging sexual abuse of Navajo children in foster program". Fox 13 News.
  6. ↑ "Navajo Nation District Court Complaint for Personal Injury" (PDF).
  7. ↑ "Navajo Nation District Court First Amended Complaint for Personal Injury" (PDF).
  8. ↑ Fonseca, Felicia (31 May 2016). "Navajo woman sues Mormon Church alleging abuse". Havasu News.
  9. ↑ Dobner, Jennifer (7 Jun 2016). "Utah man is fourth Navajo to sue Mormon church, alleges sexual abuse in foster program". The Salt Lake Tribune.
  10. ↑ "Complaint for Declaratory Judgment" (PDF).
  11. ↑ Winslow, Ben (3 Jun 2016). "LDS Church seeks restraining order in Navajo sex abuse lawsuits". Fox 13 News.

Further reading

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