Sixties Scoop

The Sixties Scoop (French: Rafle des années 60), also known as The Scoop, was a period in which a series of policies were enacted in Canada that enabled child welfare authorities to take, or "scoop up", Indigenous children from their families and communities for placement in foster homes, from which they would be adopted by white families. Despite its name referencing the 1960s, the Sixties Scoop began in the mid-to-late 1950s and persisted into the 1980s.

It is estimated that a total of 20,000 Indigenous children were taken from their families and fostered or adopted out primarily to white middle-class families as part of the Sixties Scoop.

Each province had different foster programs and adoption policies; Saskatchewan had the only targeted Indigenous transracial adoption program, the Adopt Indian Métis (AIM) Program. The term "Sixties Scoop" itself was coined in the early 1980s by social workers in the British Columbia Department of Social Welfare to describe their own department's practice of child apprehension. The phrase first appears in print in a 1983 report commissioned by the Canadian Council on Social Development, titled "Native Children and the Child Welfare System", in which researcher Patrick Johnston noted the source for the term and adopted its usage. It is similar to the term "Baby Scoop Era," which refers to the period from the late 1950s to the 1980s in which large numbers of children were taken from unmarried mothers for adoption.

The government policies that led to the Sixties Scoop were discontinued in the mid-1980s, after Ontario chiefs had passed resolutions against them, and a Manitoba judicial inquiry had harshly condemned them. Associate Chief Judge Edwin C. Kimelman headed the Manitoba inquiry, which resulted in the publication of "No quiet place / Review Committee on Indian and Metis Adoptions and Placements", better known as the "Kimelman Report".

Multiple lawsuits have since been filed in Canada by former wards of the Sixties Scoop, including a series of class-action lawsuits launched in five provinces, such as the one filed in British Columbia in 2011. Beaverhouse First Nation Chief Marcia Brown Martel was the lead plaintiff in the class-action lawsuit filed in Ontario in 2009. On 14 February 2017, Ontario Superior Court Justice Edward Belobaba ruled that the government was liable for the harm caused by the Sixties Scoop; and on 6 October 2017, an $800-million settlement was announced for the Martel case. As Métis and non-status First Nations people are currently excluded from the agreement, National Indigenous Survivors of Child Welfare Network—a group led by Sixties Scoop survivors based in Ottawa—has advocated for the settlement to be rejected unless it includes all Indigenous people who were taken from their homes and forcibly adopted.

The residential school system in Canada was inspired by the Report on Industrial Schools for Indians and Half-Breeds by Nicholas Flood Davin in 1879. This report was a survey conducted by Davin in the United States following their respective Indian residential school system. Davin thought that the Indian adult was unable to be assimilated into Euro-Canadian society, placing emphasis on the child generation.

The beginning of the Sixties Scoop coincided with Indigenous families dealing with the fall-out of the residential school project which had negative results on their social, economic, and living conditions. Residential schools eventually lost popularity in favor of assimilating indigenous children into provincial schools with the goal of integration of these children into Euro-Canadian civilization. This would lead to the beginning of the closure of residential schools in 1948 - a  process which wouldn’t be complete until 1996 when the last school closed. Canada's residential school system was implemented by the federal government and administered by various churches. Its purpose was to remove Aboriginal children from their homes and reserves, so they could teach them Euro-Canadian and Christian values. The policies forbade the children from speaking their own languages, contacting their family, or from acknowledging their culture in any way. Despite the collective efforts of Indigenous people connecting and writing their history, the government considered their oral history as biased or unreliable.

Survivors of the residential schools have come forward and spoken out about physical, spiritual, sexual, and psychological abuse that they experienced at the hand of the residential school staff. The lasting cultural impact on First Nations, Métis, and Inuit families and communities has been widespread and extensive.