Been missing my blogs that focus on adoption and race? Well I’m happy to share that I will be regularly blogging for the wonderful “Lost Daughters” blog about once a month. Please check out my first post with them – up today!
In other news – I’ve also been added to the Arts & Culture feature columnist list at the amazing Land Of Gazillion Adoptees Magazine! Look for my first article in Issue #3 coming in November. Yay!
Some upcoming work:
October 16th at StageWerx in San Francisco, I’m directing a new show with three new solo performers who are developing full length performances, “An Arab, A Showgirl & A Blonde…Walk into a Theater” featuring Lisa Kotecki, Kellita and amazing youth performer Rebecca Marshall. There are only a few tickets left so come out!
I’m offering another SoloHouse: Writing and Performing the One Person Show workshop starting October 19, 2013.
I’m speaking at Concerned United Birthparents Annual Conference this upcoming weekend in Carlsbad, CA.
and extra hyped to announce that I’ll be Keynote Speaker at the 2014 American Adoption Congress Annual conference in San Francisco.
National Adoption Month is coming up in November – I’ll be available for a limited number of lectures, workshops, readings or Skype’s to your classroom, nonprofit or organization! Please feel free to email me directly regarding my speaker /workshop fees.
NYC – I’m coming for YOU!! – Here’s the information about the NYC show.
Click here to PURCHASE TICKETS!
I’m thrilled to announce that my play “Ungrateful Daughter: One Black Girls story of being adopted into a white family…that aren’t celebrities” will have its NYC Premiere at the 2012 NYC International Fringe Festival in August!! I got in!!! YEEEEEEE! NYC here I come!
I will be posting fundraising, production updates, and the specific show dates as soon as I get all that information!
HUGE HUGE thank you again to ALL of my donors, both individual, organizational and foundations! Huge thank you to the adoptee community who has has my back from the beginning. I could NEVER have gotten this far without your support. Lets DO this!!
Its been a long, cold and busy busy summer. I just came back from visiting my parents in WA state and it was warmer up there than it has been in the Bay Area all spring and summer! I just hope we don’t skip what is usually a warm fall for us and head straight into the rainy winter season.
I’m in full, unabashed production and promotion mode for the October 6, 7 & 8th shows of “Ungrateful Daughter: One Black girl’s story of being adopted into a White family… that aren’t celebrities” at La Pena Cultural Center here in Berkeley. I’m thrilled that for the first time, other than excerpts of the show, I’ll be performing the entire piece for my East Bay family. I also have a history of producing work at La Pena, so I’m doubly excited that they believed in my work enough to commission and fund the piece to help me get it up.
There’s gonna be stage, light and sound design – yeeee! I’m continuing my collaboration with local activist and visual artist Isaac Ontiveros for the further development of the multi-media aspects of the show and also with the talented dancer/movement artist Colleen “Coke” Nakamoto on choreography. There so much more, but ultimately, I just hope you all come out and check the full, finished piece. I hope this will be one of the final iterations before I do a full run in 2012 and head to festivals around the globe. Please let people know and buy your tickets here!!
What else is up? Well, its that time of year when AFAAD is in full swing planning mode for the Fourth Annual Gathering, November 11,12 &13th this year at the 2100 Building in Seattle, WA! For all of my supporters, all of you parents of black, brown and multiracial children, we continue to develop this organization for your child! and we continue to do this as an all volunteer board. Please spread the word to any Black/Multiracial/African/Caribbean – adoptee of African descent over 18 that you know and tell them to join us in Seattle!! Here is the Call for Sessions, so people can submit panel or discussion ideas and also so potential participants can understand the depth of the weekend! Finally, here is the full information about this year’s Gathering. Don’t forget, if you know any families or organizations in Seattle that support adoptive families and foster care alumni – let them know about our Education Event that is open to EVERYONE on Saturday night, November 12th!
In addition to spreading the word – WE NEED YOUR FUNDING SUPPORT!! Please, please DONATE TO THE FOURTH ANNUAL GATHERING! The only way we are able to continue our work is through generous donations from people like you. We need at least $15,000.00 to cover basic expenses, and what is especially important for this year, to cover special guest speaker travel, hotel and honorarium fees, to keep our Public Education event low cost and accessible to everyone in the adoption triad, and to provide scholarships to at least two Foster Care Alumni who otherwise would be unable to make it to join us and have access to the network and the activist space of the weekend. We have 28 days! Please help us spread the word.
Crazy busy my friends. School has started, teaching, students, academic work as well as balancing my creative work. You know how artists do. I have two or three other creative projects in the works and all I will say about that is one is adoption related and the rest, thankfully, are not! In academia, we call it “racial fatigue”, I think we adoptee writers, activists, scholars need to come up with the right phrase for us. “Adoption fatigue”? I don’t know. I’ve been thinking a lot about how much my personal life is part of my professional life, and its great, but its also very tiring. I look forward to the weekend of the AFAAD Gathering where we will spend time talking together about being and adoptee or foster care alumni and being a professional and ensuring we are engaging in ‘self-care’, so we don’t burn out.
What seems contrary to what I just wrote, (ha!) I recently noticed that my subscribers to the blog have increased. I’m so excited about this – welcome to the blog. I look forward to engaging in conversation with you and answering questions! I’m here as a resource for parents as well as for my fellow adopted folks.
Finally, I have a special gift for the first 10 people who donate $50.00 or more to the AFAAD Gathering Campaign! I’ve recently finished a writing project that I want to share with folks who support AFAAD, its a secret, so you will be privileged to it before anyone! Donate, and I will get it to you in the mail asap!!
I’m excited I’ve finally got some time and space to teach this workshop I’ve been wanting to create for a while. This is the first iteration of it, as I hope to eventually move to where I am able to host a weekend or 4 day long writing, meditation and healing retreat at a writing/ retreat center somewhere, each that will focus on different member of the adoption circle. Please join me this coming June!
The workshop is a one day, four hour workshop. I’ve been approached over and over about facilitating writing time for adopted people and adoptive parents. I really wanted each group of folks to have space and time to be with other people who are ‘like them’, and to have space to share what are very intimate and personal stories. We will be doing all kinds of writing exercises to get your juices flowing and to draw out stories you want to work on. Race, Class and Gender will be important parts of our writings and discussions. Even if you feel like you have no ideas, but you want to just come and ‘dump’ and use the time to write and express – you are welcome!
I’m so excited to be with other people who have been thinking about adoption, race and identity and doing my favorite thing – writing! I hope you will join me and if you can’t, please pass on to your networks of folks!
“Adoption, My Voice, My Body: A Writing Workshop”
Sunday June 5th (for Adopted People) and Saturday June 11th (for Adoptive Parents), Saturday June 18th (for Birth Parents.
11am-3pm, Oakland, CA
Do you have a story related to adoption and family you have been wanting to tell? Something to celebrate? Something you have been struggling with? Do you have a memory you would like to start writing down? A memoir you want to begin or keep writing on? This is an excellent workshop for both those who will for the first time be trying to consider how adoption has impacted their life and for those who have spent a lot of time considering their relationship to adoption. This workshop is for both experienced writers and those who have no writing experience. We will work from “where you are” to explore your stories, thoughts and ideas.
Week 1: For Adopted People (10 seats) – Sunday June 5th
This week welcomes all adopted people – same race, transracial / inter-country and kinship adoptees. We will spend time reading, discussing and writing our memories, our voices and our stories as adopted people and time focusing on our bodies as holding memory and histories that need to be spoken.
Week 2: For Birth Parents (10 seats) – Saturday June 11th
This week welcomes all Birth Parents, both mothers and fathers together to write. We will spend time reading, discussing and writing your stories, thoughts and ideas about your connection or disconnection to the children in your life who are also impacted by adoption and your body as it remembers the past.
Week 3: For Adoptive Parents (10 seats) – Saturday June 18th
This week welcomes adoptive parents to spend time exploring your stories. We will spend time reading, discussing and writing your memories, your voices and time with the concepts of family, mothering and fathering in a way that will focus on your own specific stories of the challenges and joys of adoptive parenting.
Other Workshop Details
Workshop Fee: $80 general, $60 (students & seniors. Email for discount)
Space for 10 participants
Reserve your space NOW!
I’m already a fan of Jackie Kay’s book of poems, “Adoption Papers” so I was very excited to hear about a new autobiography from her about her search and reunion with her birth family.
from: The Guardian
Red Dust Road opens in the Nicon Hilton Hotel in Abuja. Jackie Kay is confronted by the man who is her natural father. He is a born-again Christian and self-styled faith healer who prays over her for two hours. He is disappointed by her failure to give herself to Christ, the condition required by him to acknowledge her publicly as his daughter. “I am sitting here,” writes Kay, “evidence of his sinful past, but I am the sinner, the living embodiment of his sin.” Kay resists. They do not meet again.
For the previous 40 years Kay’s existence had been kept secret from the families of both her natural father and her birth mother. Kay was born in 1961 in Edinburgh to a Scottish nurse and a Nigerian student. Soon afterwards she was adopted. Red Dust Road is Kay’s 20-year search for her birth parents and for her existence to be recognised.
From Abuja, Kay returns us to a 1960s Glaswegian childhood with her parents John and Helen, delightful people, communists who spend their summer holidays singing in the car, who cross Russia by train, and raise her surrounded by caring comrades. Her mother tells her the little she knows about Jackie’s birth parents and imagines what she does not know: they were madly in love, but he was already betrothed to another, they were heartbroken to give her away. These moments are offered as shared reminiscences, and are interspersed with other memories taken from different times, mainly of Kay tracing and eventually meeting the real people behind her mother’s fairytales.
Also, check this audio clip where she reads an excerpt from the book about meeting her birth mother for the first time.
AFAAD Panel Report from the USSF by Guest Blogger, new mommy and AFAAD MN chapter co-founder Shannon Gibney
Another World Is Possible for Poor and Neglected Children, and Communities of Color:
Are adoption and foster care social justice issues? During the first U.S. Social Forum (USSF) in 2007, the consensus seemed to be a resounding “no.”
I remember being in an elevator in my hotel in Atlanta with a number of fellow activists, discussing our workshops. The folks beside me talked about labor, gender equity, grassroots organizing, and solidarity economy sessions they were leading. When I mentioned mine on transracial adoption, I might as well have been speaking Greek. “What?” someone asked, while others looked on in confusion. “Transracial what?”
Luckily, the second USSF, held this past June 22-26, 2010 in Detroit, proved that adoption/child welfare activists and allies have been doing our work, and doing it well, because these issues have now made it on the radar screens of many participants I spoke to. And no one looked at me like I was attending the wrong conference when I told them about the workshop I was leading.
Our session was titled “Where Have All Our Children Gone? Linking Child Removal From Communities of Color to Larger Social Justice Issues,” and was facilitated by fellow members of Adopted and Fostered Adults of the African Diaspora (AFAAD) Connie Galambos Malloy and Ian Hagemann, and Sahngnoksoo (SNS) member Sunny Kim.
It was attended by more than 30 people, who represented a wide range of backgrounds, ethnically, racially, culturally, regionally, and terms of class and age. There were a few members of the adoption triad present (adoptees, adopters, and biological parents), but the vast majority of folks attending work everyday on the frontlines of child removal, from a young woman who is starting up a reproductive justice center for Black women in Philadelphia, to an anti-racist workshop facilitator at the Peoples’ Institute of New Orleans, and a Native American activist who spoke about the catastrophic effect child removal has had on her community.
This was quite a different demographic than that of 2007, when the majority of participants were either white lesbians considering adoption to grow their families, white adoptive parents, or transracial adoptees (TRAs). Everyone was welcome, of course, but I really, really appreciated the input and expertise the adoptees present brought to the conversation – and in fact, took control of the workshop itself, steering it clear of the usual personal narratives into much more political territory.
But I am getting ahead of myself here.
For one thing, you are probably wondering what the USSF is, exactly – unless you attended, had friends or colleagues who attended, or are otherwise involved in the activities of the American Left. As I said above, the first USSF was held in 2007, in Atlanta, and represented a major breakthrough in grassroots organizing in the U.S. It was the first time such a large gathering of organizers and activists from the American Progressive Left came together under the guise of building a sustained movement for social change – and led by those most oppressed by neo-liberal economic policies (mainly lower-income, people of color). Over 12,000 people attended, which was amazing in itself, since many people thought that you could never get a Left as splintered as ours together to discuss the great justice issues of our time, coherently, and set an agenda of action, to boot.
This initial event, strategically held in the American South, the cradle of the U.S. Civil Rights Movement, laid the groundwork for the second forum in Detroit. But the real roots of the USSF stretch way beyond our borders, to the Global South. Indeed, the mechanism that initiated the USSF was the World Social Forum (WSF) .
The first WSF, held in Porto Alegre, Brazil in 2001, was primarily organized by laborers there, in response to the World Economic Forum in Davos, Switzerland, “which, since 1971, has fulfilled a strategic role in formulating the thought of those who promote and defend neoliberal policies throughout the world,” (World Social Forum India). Since that time, multiple WSF’s have taken place around the world, as have regional gatherings in Europe, Africa, the Middle East, and the Far East. For a list of Social Forums happening around the world this year, click here .
The World Social Forum website explains the Forum philosophy and methodology: “The World Social Forum is an open meeting place where social movements, networks, NGOs and other civil society organizations opposed to neo-liberalism and a world dominated by capital or by any form of imperialism come together to pursue their thinking, to debate ideas democratically, to formulate proposals, share their experiences freely and network for effective action. Since the first world encounter in 2001, it has taken the form of a permanent world process seeking and building alternatives to neo-liberal policies. This definition is in its Charter of Principles, the WSF’s guiding document. The World Social Forum is also characterized by plurality and diversity, is non-confessional, non-governmental and non-party. It proposes to facilitate decentralized coordination and networking among organizations engaged in concrete action towards building another world, at any level from the local to the international, but it does not intend to be a body representing world civil society. The World Social Forum is not a group nor an organization.”
The WSF’s slogan “Another World Is Possible,” asks participants to not just formulate responses to the newest global assaults on humanity, but to actually come up with viable and sustainable alternatives to the way the world is currently organized. With this in mind, those working on a variety of issues that often do not intersect are encouraged to do so.
There came a point in all this cross-sectional work that a critical mass of people from the Global South looked to we in the Global North who say we are committed to equity to organize our own Social Forum in the U.S., since so many of the most difficult issues the Global South is grappling with are actually the result of the behavior and policies of our government and corporations. This challenge was the first step towards the 2007 USSF, which organizers defined as “a movement building process. It is not a conference but it is a space to come up with the peoples’ solutions to the economic and ecological crisis,” (USSF website).
Selecting Detroit as the site of the 2010 USSF fit nicely into this vision. The city is a stark example of the shape of things to come if free-market capitalism is allowed to take precedence over community needs and relationships, and also exemplifies the kind of do-it-yourself, don’t-wait-for-someone-else-to-save-youingenuity that is at the heart of the Forum philosophy. Detroit’s consistently high unemployment, White Flight, decaying infrastructure and urban core, and failing schools are all the result of neoliberalism gone wild in some way, while its flourishing urban garden movement, and dedicated organizing communities inspire those facing similar problems around the country.
As someone who grew up in Ann Arbor, a smallish university-town about 45 minutes west of Detroit, the USSF was an amazing opportunity for me to really experience Detroit for the first time. Sure, our family frequented the Montreux-Detroit Jazz Festival on Labor Day weekend every year when I was growing up, but Hart Plaza was just about as far in as I got. My perceptions of Detroit were largely formed by the media, and the middle-class friends and classmates I was surrounded with: Abandoned houses, corrupt politicians, rampant crime, and poverty. Detroit was seen as A VERY DANGEROUS PLACE in this context, some place to be avoided, and certainly not visited alone, or God-forbid, alone with a baby, as I did last week. And, to be fair, this is all of this is true in some way. Detroit has major problems that no one can reasonably deny. The issue is that this is only one reality, amongst many others.
Travelling from Cobo Hall to Wayne State University, back to Wayne County Community College (WCCC) on foot or on the bus during the conference, I was amazed by the hustle and bustle of folks all around me – despite boarded up buildings and houses. Trying to get my son and assorted baby paraphanalia on and off the bus was already a complete nightmare, and would have been logistically impossible, were it not for the assistance of fellow passengers, and the drivers themselves. But people were more than eager to help, and clearly adored my son (you don’t see too many infants being carted all over downtown Detroit). All of the faculty and students I encountered at Wayne State and WCCC were clearly in engaged in the business of getting educated, running their farmer’s market, and helping us directionally-challenged attendees find our way around.
Walking down Woodward Avenue during the Opening March, cars were honking at our signs for environmental justice, job equity, and hundreds of other causes, while people we passed on the street looked entertained, and asked us what was going on, and why.
That’s what wins you over about Detroit: No one puts on airs there, in the way that bristles me when I visit cities like New York, DC, Seattle, or Atlanta. Nor did I experience the coldness or overly-friendly-in-order-to-mask-the-fact-that-you-Black-people-scare-me behavior I have become accustomed to, living in the Twin Cities. Everyone is just out there in Detroit, on the street, doing their thing. There doesn’t seem to be room for a whole lot of pretense, because everyone is really just trying to live.
Was the city gritty? Yes. But that grittiness conveyed a deep sense of history and ongoing struggle that I could appreciate. So, that’s all just to say that the chance to get to know Detroit a little, and on a deeper level, the USSF’s approach to place, were huge highlights of the week for me.
It will probably come as no surprise that our workshop on linking child removal in communities of color to larger social justice issues was another highlight of the Forum for me. Collaboration is never easy, but it its rewards pay dividends. Working with Connie, Ian, and Sunny to facilitate a coherent workshop that would be useful to participants in their work and lives was daunting, but I think ultimately successful. We didn’t agree on everything, but came to a consensus on what we most wanted attendees to take away from the session: That adoption and foster care are major social justice issues. All of us have grappled in some way with the all too common idea that the American family is sacrosanct and beyond reproach – as are the institutions that create, define, and destroy them – so we were therefore committed to making sure we politicized them. We knew that we only had two hours, so there wouldn’t be time for much else. In this sense, depth was much more important to us than breadth.
We began by having participants respond to various images of child removal we had hung up around the room. This was a simple Popular Education activity, in which people wrote down whatever came to mind when they viewed each image, not worrying over any response was “right” or “wrong.”
The image below generated the following responses:
“It seems easier to love as children.” “Everyone is happy.” “Her eyes are so trusting.” “And will the brightness of her eyes fade when/if she takes time to think about the implications of ‘missionary’ work on adoption when she’s older?”
For this image, participants wrote:
“Happiness on a child’s face.” “Who is not in the picture?” “Where are their families?” “Do they know any adults who look like them?” and “Children create community in absence of families?”
This image from the Vietnam Babylift, generated these comments:
“War babies.” “Colonialism/imperialism.” “Forced removal.” “Terrorized children.” “Children lost their homes because of the war.” “PSTD normal.” “Whose tank? Whose bombs? Who’s funding? Then who is adopting?” “Old eyes, old story.” “How will the definition of ‘home’ and ‘identity’ change for them?”
Finally, a photo of a suburban-looking white woman, flanked by two young Black boys generated a flurry of discussion:
“White folks – no matter how well-meaning – are unable to provide children of color with what they need to survive in a white supremacist society.” “I agree.” “Where is the black male who created these young boys?” “I wonder what ‘lens’ these children see through?” “Role of white American women in child removal. Lady smile while kids don’t.” “Children finally have a home to go home to.” “Oh God…Reminds me of a friend’s aunt who is making a habit of adopting Ethiopian children. She is white. And liberal. So she doesn’t get her own racism.” “What makes a family. Sticky situation. Children seem to be in a loving home, but at the cost of losing identity.” “Makes me think of Angelina Jolie – WTF?” “Makes me think of Angelina Jolie – WTF?” “Missionaries ‘saving’ poc.” “Note their hands are all in the same position. Whose idea was that, and is that supposed to mean unity?”
As you can see from all of these comments, participants clearly had some familiarity with issues surrounding child welfare and communities of color – and plenty also had an emotional connection to it, as well. This made our time together all the more meaningful, as folks were eager to engage with the problem on a deep level. The photos made it easy for everyone to do so, as we used a few pictures and written responses to initiate discussions on the role that U.S. war and militarism play in opening up “new markets” for international adoption, the ongoing effects of Indian boarding schools on Native communities today, the Evangelical impetus towards adoption, and the underlying narratives that lie at the root of all discourse surrounding child removal.
“I feel like the idea underlying all of this is that poor, women of color are terrible mothers, and should not be allowed to parent,” said one woman. “That’s why all this apparatus is designed to make real. So that, if an environmental crisis like the one in Haiti comes along, or if there’s a war or something, this whole system can just swoop in, and take advantage.”
The rest of the session was taken up by going through, and responding to, a Timeline of Child Removal From Communities of Color, headed up by Ian. I am not going to include sections of the timeline here, as it is still very much a work-in-progress. The timeline is a project that many scholars and adoptees of color have taken on recently, including Jae Ran Kim, Lisa Marie Rollins, and members of the Adoptees of Color Roundtable. AFAAD is interested n creating a collaborative document – something that folks can contribute to online, through Open Source file sharing, not unlike Wikipedia. The issue is, as always, finding funding to do so. Please contact us if you have any leads on financial or human resources we could use to make this a reality, as seeing the sheer visual reality of child removal from communities of color forces us to grapple with how successful these policies have been, and then, hopefully, strategize on realistic interventions we can make in order to make families and communities less vulnerable.
Sunny gave an excellent summary of Andrea Smith’s “Heteropatriarchy and the Three Pillars of WhiteSupremacy,” in order to ground and contextualize the discussion during this activity, which was eminently helpful. I, myself, have been mired in the “oppression olympics” paradigm when attempting to organize or even discuss shared oppressions with other adoptees and people of color, so it is very helpful to have a framework to use that acknowledges the destructive and overwhelming power of white supremacy, while simultaneously acknowledging the very distinct ways that Native, Black, Latino, and Asian bodies are racialized in this country, based on our separate histories.
Although I attended, and tried to attend a few workshops and Peoples’ Movement Assemblies (PMAs…and I say try, because carting my son around the festivities was more or less successful, depending on his mood. But he was a trooper!), the one which affected me the most was called “Poverty Is Not Neglect and We Are Not Powerless: Mothers Reclaim Our Children Back From the Child Welfare Industry.” This workshop was organized by Every Mother Is a Working Mother Network, which self-describes as, “self-help, multi-racial action and support groups of mothers, other family members, former social workers, foster parents and supporters in Los Angeles and Philadelphia, working together against the unjust removal of children from their families by the Department of Human Services (DHS) and the Department of Children and Family Services (DCFS). Children are often snatched, not because of abuse or neglect, but because of poverty, sexism and racism. We fight individual cases, build public awareness, educate the media, work to change unjust policies and practices, and challenge discrimination against mothers throughout the system. We are part of a national movement,” (DHS/DCFS GIVE US BACK OUR CHILDREN flyer).
Although Every Mother Is a Working Mother Network put on the session, they invited other women and organizations who are fighting similar battles for their families to the table as well, including The LaStraw, Inc., Family Connection Center, Stop Targeting Ohio’s Poor, and ODVAct. This openness was exemplified by the fact that several women from Every Mother Is a Working Mother came to our workshop on child removal, and contributed their thoughts and experiences to the discussion. I can say that I personally also really appreciated the fact that one of their members also watched my son during their session, so that I could participate and get educated.
One of the woman who came to our workshop also asked me to go to the microphone and speak about my experience and activist work as a TRA, at the end. I told her that this was their space, and I wanted to respect that, since I knew that they didn’t have many places to do so and build together, but she said that she thought it was very important for us to know about each other, and share. She was right, of course. Many of the women in the room approached me afterwards, and wanted to get AFAAD’s information, since they didn’t know we existed, and want to keep in touch with folks who are working on the other side of the issue. I have included their contact information below, because this is such a big and important issue, so please contact them yourself, to organize!
Beginning with a short film these women had produced, DHS – Give Us Back Our Children! (and I encourage everyone reading this to contact Every Mother Is a Working Mother, and get yourself a copy and share with friends and colleagues, as it is just $7), the session was hard-hitting, filled with energy, and inspiring.
Women told short but personal stories about how they had regrettably found themselves at the mercy of DHS and its paternalistic case workers, trying over and over again to comply with their unrealistic demands, only to have their children taken away and placed into foster homes, where they were often abused. One woman told the story of her physically abusive husband who almost killed her, and the subsequent DHS interventions, which were too little, too late. After more abuse, and years of threats, her husband finally kidnapped her child, who she has not seen for years. Another woman discussed the repeated harassment she received from DHS, when she called them and asked if they had any programs to help with food and utilities, as she had barely $150 left from her welfare subsidy after paying rent each month. In fact, a key issue that many of these groups are working on is reforming the new welfare rules, which have made it even more difficult for poor mothers to raise their own children.
A commonly heard refrain was, “I asked them [DHS] why they just couldn’t give me the money to pay for my rent and food, so that I could take care of my own child, instead of paying someone else in the foster care of child welfare system to do it?” This idea is further explored in a hard-hitting series the Philadelphia Daily News published earlier this year, featuring some of Every Mother’s members: “Group of mothers and its common foe: DHS and its ‘adversarial’ system,”
“Is home where the heart is? Should poverty and inability to find & keep housing tear mother from child?”
Attending the USSF is a priority for me every three years, as I find that the older I get and the longer I fight various social justice battles, the more important it becomes for me to be inspired. Otherwise, I start to feel completely overwhelmed and cynical. My perspective on the history and reality of social movements – that they are usually a series of crushing defeats, followed by very small gains – starts to become completely unmanageable. Somehow, remembering that it is these gains, no matter their smallness, that alone have the capacity to redeem any semblance of our humanity, becomes next to impossible when I am mired in daily struggle. But being around thousands of activists, organizers, and everyday people, who like myself are just trying to live a self-reflective life that harms as few as possible, reminds me that I am not alone. I begin to believe again that perhaps I really can keep along this path, despite the difficulties and heartaches. I keep coming back to the response of my good friend and mentor Rose Brewer, when I asked how she keeps on going as such a committed and engaged activist, all these years, and in the face of monumental challenges. We were in the midst of the Opening March, slogans and bodies weaving in and out of the small space between and around us. “What other choice is there?” she replied evenly.
I nodded. Exactly. How could I have forgotten?
Shannon Gibney is a 35-year-old domestic Black adoptee activist, writer, and educator. She lives in Minneapolis, where she co-founded an AFAAD chapter. She can be reached at email@example.com. Her website is http://www.shannongibney.net.
To find out more about Sahngnoksoo (SNS), visit http://www.sahngnoksoo.org.
Contact Every Mother Is a Working Mother Network at (215) 848-1120, (323) 276-9833, firstname.lastname@example.org, or email@example.com.
Family Connection Center can be reached at firstname.lastname@example.org.
Stop Targeting Ohio’s Poor is at (216) 321-1677, or email@example.com.
ODVAct is at (216) 751-7150, or firstname.lastname@example.org.
Time again for another Gathering of adoptees and foster care alumni! I’m so excited to be working towards another event that brings us together. Check out the info below and please pass on to your networks, other adoptees and foster care alumni that you know and if you are a supporter – PLEASE SPONSOR or DONATE!!!
Full information is on the AFAAD WEBSITE HERE.
For Immediate Release (to be included in your newsletters and calendars)
2nd Annual Gathering for Adoptees and Foster Care Alumni of African Descent:
Growing and Creating Together: Organizing Across Differences
Friday through Sunday, November 6-8, 2009
8am-5pm, with some evening activities – Oakland, CA
Announcing the 2nd Annual gathering of adoptees (transracial/international and same race) and foster care alumni of African descent in Oakland, California, Friday – Sunday, November 6-8, 2009.
AFAAD (Adopted and Fostered Adults of the African Diaspora) was formed specifically to support adopted and fostered people, to share our common and divergent experiences around race, adoption, joy, loss, family, search and reunion, and self identity and to celebrate our unique creativity, stories and community. AFAAD’s Second Annual Gathering, Growing and Creating Together: Organizing Across Differences is designed with you mind.
The purpose of our annual Gathering is to make connections, network, educate, provide healing space, and to celebrate the diversity of our amazing diaspora of transracial, international, domestic adoptees and foster care alumni. AFAAD uses “Black” in the widest diasporic sense, which includes African, African American, AfroAsian and AfroLatino, bi-racial and multi-heritage peoples. Growing and Creating Together: Organizing Across Differences will continue to develop our own contributions to the conversations about adoption, foster care, race, social welfare and African diasporic identity – not to mention just bringing all of us together for community. It is time to share our stories with one another, rather than always teaching other people. We will also take some time for the strategic planning for the long-term goals of AFAAD as a social justice and community support organization.
AFAAD’s 2009 Gathering is being hosted by the Washington Inn, at 462 Tenth Street, ideally situated in the center of downtown Oakland, CA; close to all forms of public transportation. Individuals visiting the Bay Area must make their own hotel reservations separately from AFAAD Gathering registration. Please see the website for more details about the Gathering schedule, hotel and conference registration information and for more information about our mission, community and legislative advocacy work and how to donate to our work.
AFAAD – Adopted and Fostered Adults of the African Diaspora
PO Box 24771
Oakland, CA 94607
I woke up this morning to good news. I am so thankful that the best interests of the child are now being taken seriously! Im SO thankful, and for me this is a message that acknowledges adoptees, adoptee researchers and professionals who continue to aruge that we need to change the face and meaning of adoption! Why is adoption always about removal when someone thinks they know best for a child? This daughter of Malawi now has the gift of her grandmother, the gift of her culture, her country, her race, her community. I am thankful.
Madonna’s adoption rejected by Malawian judge
(CNN) — Madonna’s petition to adopt a second Malawian child was rejected by a local judge Friday, an official said.
“The decision came down to residency requirement and the fact that the judge believes she was being well taken care of in the orphanage,” said Zione Ntaba, a spokeswoman for the Malawi Justice Department.
“For the Malawians, the fact that the child is at an orphanage, is being taken care of and is going through the school education system, that does qualify as the best interests of a child,” Ntaba added.
The 50-year-old pop star had filed a petition to adopt a girl, Chifundo James, 4, whose first name translates to mercy in Chichewa, the country’s national language. She has three other children, including a son she adopted from the southern African nation in 2006.
Reprinted from an article I wrote for Pact’s newsletter in 08.
I recently met an African American woman who was really interested when I told her I had adopted from Ethiopia. The conversation was going well, but at one point it seemed the woman became offended that I identified my child as Ethiopian and not as African American. I am involved in a support group specifically designed for Ethiopian adoptees and parents, and I have reached out and made what I feel are good cultural connections to the Ethiopian immigrant community so my child will feel connected to her country and culture. On the flip side, some of the Ethiopian people I am getting to know have very disparaging things to say about African Americans and I am not sure how to respond to this. I don’t really understand the issues between these communities and I am not sure how to navigate them, let alone help my daughter do so. Can you help?
I meet more and more parents committed to supporting their children as anti-racist allies, and who are supporting their children’s growth as self-aware, strong, culturally connected individuals. So I love these questions from thoughtful parents who are really trying to understand how complex the issues get when race, adoption and parenting collide. I will first provide some historical context for your question, then explore how that context specifically impacts adoptive families.
Let’s begin by considering the term “black.” Understanding black in the diasporic sense acknowledges there is a global phenomenon of anti-black sentiment, not just reserved for American Blacks, but for African, Caribbean, and sometimes simply dark-skinned people who aren’t even of identifiable African descent. This diasporic blackness takes on different cultural meanings in different nations. Yet even if the “black” that is applied to a South Asian in England or the “black” applied to an Aborigine in Australia seems different, we can’t ignore the many similarities in the way racism operates locally and globally. So we have to think about how stereotypical “blackness” functions as an overarching racial concept that impacts any group of African descent, immigrant or not (and closer to home, will impact your daughter).
I heard someone say that when white parents adopt internationally it is because of “racism” and for many years white Americans adopting internationally adopted many more Asian and Latino children than African children. It seems reasonable to say that these choices reflect the existing racial hierarchy in this country. At the very least, it is certainly true some white parents choose not to adopt children of African descent because they do not feel capable of dealing with the racism they know these children will confront. I thought about that comment for quite a while, and after I sat with it for a bit, I realized that, yes, racism certainly can play a part in some parents’ decisions – but what kind of racism are we talking about?
Let’s talk about the historical tension between African, Caribbean, and African American communities. There is an assumption that because black people share skin color that somehow we will all get along or that we all have the same political beliefs and cultural values, but of course, depending on a multitude of things–class, geography, culture, life experience–beliefs and values vary across black diasporic cultures. But what is common, as I mentioned above, is an experience of racism.
After slavery, when immigrant African and Caribbean peoples began coming to the United States, in exile or in search of work, Black Americans who had been here for generations had been living in circumstances that distanced them from African cultures. And just like most people of all races in the United States, many African Americans have limited or inaccurate ideas about Africa and its people. Similarly West Indian/Caribbean and African people have been fed images about black people in the United States that are not true. So when African and Caribbean people come to the United States they may not be privy to the complex dynamics and beauty of African American cultures and fall into the same trap as any other immigrant group who accept racist assumptions about Black Americans. For a complex combination of reasons, including a desire to maintain their own cultural identity or the wish to avoid being targeted by racists themselves, some African immigrants in the United States have found it advantageous to distance themselves from Black Americans and Black American cultures. Further, some African immigrants perceived as “exotic” may more rapidly gain access to privileges or class mobility long denied to African Americans burdened with less flattering stereotypes.
Interestingly, there are extensive histories of Black Americans and other diasporic Africans working in collaboration with African and Caribbean peoples during the anti-colonialist movements of the early twentieth century. Pan-Africanism and Negritude are key movements in African Diasporic history. People like W.E.B. Dubois (United States), Marcus Garvey (United States/ Jamaica), the Nardal sisters (France), Aimé Césaire (Martinique), and Jessie Fauset (United States) are only some of those who participated in global African political work during this period. It is important for you and your daughter to know and understand Pan-Africanism and that the Pan-African community is still strong and doing major political and social work.
How does this history relate to adoption? The reasons prospective parents choose to look overseas to adopt a child have long been discussed in adoption circles. Many myths persist about the domestically-born children of color who are available for adoption, including birth parent drug use, poverty, “bad” family history, and, perhaps most significantly, intrusive/needy birth parents. Sometimes there is the mistaken assumption that international adoption is somehow different from domestic transracial adoption. There persists a belief that in international adoption there will be no birth family emerging unexpectedly because “all” international adoptees are “orphans”.
If we place these ideas about international adoption alongside the pattern of immigrant exceptionalism and exoticfication discussed above, it changes the way parents need to think about the dynamics between African-born (or Carribean-born, etc.) and African American-born adoptees. If a parent hears a voice inside their head that say, MY child won’t be like that, my child won’t be like those other American black people then it is possible they need to confront the fact that their child is now a black person in America, and think about what kind of messages they will teach their child about other people of color. Will they reinforce stereotypical images that pit more recent immigrants who “make something of themselves” against American-born blacks who “won’t get off welfare”? Or will they place the tensions between these communities in historical perspective and emphasize the common experiences they share?
It’s important to ask yourself, what are your child’s multiple communities, how do they intersect and differ, and how can you support your daughter becoming comfortable moving in and among them? An immigrant shares many similar experiences with a native-born person of color in the United States, and adoptees of any origin share some common issues with immigrants (loss, disconnection from home). The reality that must always be acknowledged for your daughter is how Americanization and racism play out in the United States. They impact any of us with black bodies in very real and sometimes violent ways. Ask yourself, what does your daughter have in common with African Americans, and with Ethiopian immigrants? And what about second-generation Ethiopian American children who have their own specific ethnic/cultural experiences? If your daughter lives here the majority of her life then is she a Black American? She will be American, living in the U.S., going to school, dating, going to church, speaking English from birth (or the very young age she came to you), and having experiences that can only be called American experiences, so it will be important to make sure she feels entitled to create connections with both communities. Sometimes parents make the mistake of narrowing their children’s connections by limiting them only to their child’s ethnic heritage, but this can set them at odds with American-born Blacks in a way that does not serve them. Finally, what about their own comfort with the African American community leads some parents to make connections only with Africans and not with African Americans? What does it say to a child when a parent does not model connecting with people of all cultures?
So while calling your daughter “Ethiopian” isn’t untrue, not acknowledging Ethiopian American or African American as parts of her identity is problematic, because it doesn’t fully acknowledge all of the identities your child will hold. Because the parenting goal is to have children confident enough to move through each of these cultural groups with comfort, parents of African-born adoptees must consciously encourage and participate in relationships with African Americans as well as Africans living in America.