I’ve been thinking so much about the incredible resilience of adoptees and fostered people. We move through our lives with so many things that are ‘lost’ or ‘missing’ or ‘absent’. I put those words in parentheticals because the words themselves don’t actually articulate well what it means to have these complete ‘unknowns’ drawn on pieces of our lives. Its not like I feel this ‘loss’ or ‘absence’ in a way that makes me sit around and bitch about it, I feel this loss in a deep, way that expresses itself as longing for something, or sometimes as loneliness, or sometimes as fear, sadness, grief. It is always there, like the impact of skin color or the death of a parent. Sometimes it overwhelms me and other times it is the barest register when someone asks, “where were you born?”. I am thinking about resilience because I think about how heavy this load can become sometimes. This article speaks to a way of reconciliation for my spirit, a way I hold on to accepting, healing and being with these longings.
Jackie Kay’s work is a major part of my dissertation. While reading / researching her work, I found this poem written by her. I thought I would share it, as representative of the conflicting emotional and political relationships that many of us adoptees of color who are transracially adopted have with this weird thing, “National Adoption Day” that argues ‘any family’ is better than ‘no family’.
and me? I remember the day, at my grandmother’s 85th birthday party, she patted me on the knee and said, “you’re just a little white girl, Lisa”.
—– My Grandmother
My grandmother is like a Scottish pine
Tall straight-backed proud and plentiful
A fine head of hair, greying now
Tied up in a loose bun
Her face is ploughed land
Her eyes shine rough as amethysts
She wears a plaid shawl
Of our clan with the zeal of an Amazon
She is one of those women
Burnt in her croft rather than moved off the land
She comes from them, her snake’s skin
She speaks Gaelic mostly, English only
When she has to, then it’s blasphemy
My grandmother sits by the fire and swears There’ll be no Darkie baby in this house
My grandmother is a Scottish pine
Tall straight-backed proud and plentiful
Her hair tied with pins in a ball of steel wool
Her face is tight as ice
And her eyes are amethysts.
———- Jackie Kay is a black Scottish poet who was born in Edinburgh and raised in Glasgow. She has published her poems widely and her volume The Adoption Papers won an Eric Gregory Award in 1991. She has also written three plays, Chiaroscuro in 1986; Twice Over in 1988; and Every Bit Of It in 1992. Her television work includes films on pornography, AIDS and transracial adoption, and Twice Through the Heart, a poetry documentary for BBC2.
This poem was first published in 1991 in That Distance Apart, London: Turret Books.
Announcing the 3rd Annual Gathering of adoptees (transracial / international and same race) and foster care alumni of African descent in Atlanta, GA.
This year our Gathering is a 1-day Mini- Gathering, with two sessions for adoptees/ fostercare alumi and our main event, Film screening and discussion of the recent PBS POV documentary, “Off and Running” from an adoptee/ fostercare alumni perspective, which is open to the public.
“Off and Running” tells the story of Brooklyn teenager Avery, a track star with a bright future. She is the adopted African-American child of white Jewish lesbians. Her older brother is black and Puerto Rican and her younger brother is Korean. Though it may not look typical, Avery’s household is like most American homes — until Avery writes to her birth mother and the response throws her into crisis. She struggles over her “true” identity, the circumstances of her adoption and her estrangement from black culture. Just when it seems as if her life is unraveling, Avery decides to pick up the pieces and make sense of her identity, with inspiring results.”
“Off and Running” is a co-production of ITVS in association with the National Black Programming Consortium and American Documentary/POV and the Diverse Voices Project, with major funding provided by the Corporation for Public Broadcasting.
AFAAD’s 2010 Gathering is being hosted by Georgia State University, ideally situated in the center of downtown Atlanta, GA, close to all forms of public transportation. Individuals visiting Altanta must make their own hotel reservations separately from AFAAD Gathering registration.
Events are held in the Urban Life Building, 10th Floor and the CineFest Film Theater at GSU
Please join us and share the info with the local adoption community in Atlanta!
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.
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-you ingenuity 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 White Supremacy,” 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.
Its been a minute since I’ve posted something and I know I’ve been neglecting this blog. So just checkin in, sayin whats up. I hope you all are doing well.
Susan over at ReadingWritingLiving is writing some great stuff around the new show, Find My Family on ABC. Personally, I’ve been too afraid to watch it, but am getting together with a group of adoptees in Jan to watch it together.
Other news: AFAAD is collaborating with AKASF on an adult adoptee group for adoptees of color. Its a multi-session based group that will focus on deepening our group discussions of race, identity, adoption and healing and self care. Please, tell any adult adoptee of color that you know! Have them email me afaadinfo(at) gmail (dot) com .
The 2009 AFAAD Gathering went off without a hitch. You can read all about it over at the AFAAD Blog where there will be photos and video and writing about it posted very soon!
I’m well, trying to finish up this dissertation and also importantly, trying to begin to start writing again and finishing my play about transracial adoption, Ungrateful Daughter. I know a few of you have seen pieces of it already, but its my goal by May 2010 to have it complete and ready to put back up on the stage. hell yeah!
“The Korean Cultural Service NY co-present the exhibition “Adoption: Palimpsest of Identity” with the AHL Foundation, Inc. from August 27th to September 24th, which features the works of six artists: Kate Hers, Jane Jin Kaisen, Mihee-Nathalie Lemoine, Jette Hye Jin Mortensen, Kim Su Theiler, and Maya Weimer. This exhibition is curated by Jeehey Kim. Exhibition goes through -Thursday, September 24, 2009 at 7:00pm
Through video installation and photomontage, the six artists deal with the identity of the adoptee, an identity that is barely discussed in identity politics. The artists demonstrate how the issue of adoption disrupts and disturbs the existing circuits of enunciation of one’s identity. As a palimpsest shows both the overwriting text and the overwritten one beneath at once, the works in this exhibition reveal how one dimension, one nation, one dream, and one world bumps into another. Positing identity as hybrid and fluid, their works transform and challenge the established and fixed order of things.
Collage works of kate hers interrogate the construction of ethnic and cultural narratives in landscape and analyze the mythological power of the Other while engaging tropes of appropriation, allegory, and conceptualism. She is not just interested in a crude depiction or reduction of anti-colonial anti-sexist viewpoints, but rather the questioning and engaging of the complex and layered meanings of appropriation, colonialism and gendered narratives in a global art context. In the re-inscribing of narrative through phantom landscapes, she desires a re-contextualization of meaning through its original form, however she is uncertain whether it is feasible to resist contributing to the spectacle of cultural colonialism. Is it possible to destabilize and disrupt something in which one is an active participant?
In her video work “disadoption”, Mihee-Nathalie Lemoin’s sings a song “Twinkle Twinkle Little Star” with transforming its lyrics into the following: avouerai-je, dis papa/ ce qui cause mon tracas/ tu me dis que mon agence/ d’adoption point ne vous ment/ par la rumeur surprenante que tu dis preoccupante: de deux familles appartenantes/ par le bon sens tu me commandes/ L’annulation de l’adoption/ que cela est ta solution/ a vous disais-je papa/ omma-deul-appa-deul isseulka ? (to tell you, dad/ what is my worry/ you tell em my adoption/ agency is not lying/ by the surprising rumor/ of two families I belong/ by the common sense you order me/ to cancel the adoption/ it’s your solution/ to you, i was telling, daddy/ oma-deul (mothers) appa-deul (fathers) isseulkka (will be)?
Jette Hye Jin Mortensen often focuses on and debate adoption, family, nationalism, stereotypes, racism, and how we construct our identity from these structures through her videos and video-installation. In her video “My Great Grandfather,” she talks about the Danish composer Carl Nielsen as her great grandfather in a split screen with interview and archival footage. In this mockumentary she writes herself as the Danish person “of color” into the national history to mirror cultural complexity. It caused a lot of e-mails and letters with the questions: “Is Carl Nielsen your real, biological great grandfather? “Are you adopted into the Nielsen family?”
In Kim Su Theiler’s work “Hair Watch,” a Korean woman with a short haircut is seen in time lapse over many days. An off screen dialogue reveals that the woman’s hair length starts with the picture the adopted parents used to choose the child, and the end length of hair is the picture of the child taken for her passport so she could be transported to the United States to her new family. An off screen voice asks,” How long were you in the orphanage?” Subject answers,” For as long as it took for my hair to grow from the first picture to the passport picture.”
Maya Weimer’s groundbreaking video installation, “Untitled (K.H., S.H., H.S.),” gives voice to an important, but invisible, side of the adoption industry. Potential interviewees jeopardized their jobs and family statuses by coming forth to discuss their secret experiences and only with the promise of complete anonymity would a handful of women eventually agree to participate. The three women’s voices presented in this installation are in their mid-20s, -30s, and -40s. The formal constraints established in order to realize this project prevented the possibility of producing a traditional documentary. Rather than reinscribing onto these women narratives of victimization, the artist’s intention has been to highlight their resilience within a patriarchal Confucian culture.
Jane Jin Kaisen’s video work “Tracing Trades” chases and traces the history of human trade and trafficking between Korea and Europe, starting with the investigation of the history behind the mysterious “Korean Man” by Peter Paul Rubens. Shedding light upon Korean-European relations, and particularly international adoption, the quest leads to 19th century emigration of Scandinavians to North America, especially to the state of Minnesota. A department of Alien Affairs starts investigating how the first East Asians came to Scandinavia. In their search, Denmark’s prime tourist attraction, “Tivoli” keeps appearing in historical documents. Following these trades, they begin to look for traces that could help explain Scandinavia’s colonial history, repression, and worship of certain exotic elements.”
Whew! Summers here – grades are done. I’m in full writing mode for my dissertation. Things are moving forward here at A Birth Project. Just wanna check in on my bi-monthly update. Just a note, these bi-monthlys will only be happening while I’m trying to finish my writing. Then its back FULL steam ahead!
I just finished watching an amazing film, The Official Story (La Historia oficia) . Its a film from 1985 directed by Luis Puenzo. This film totally caught me off guard by the intricate ways the filmmaker brought the politics of Argentina’s military dictatorship of the 1970s to the forefront and focused on how children are always the one’s who pay for the crimes of war. I found this film SO connected to the ways in which I think the U.S. continues to wage war on its communities of color and then removes their children from them calling it in ‘the best interest of the child.’ There were so many amazing scenes about denial of family, secrecy and lies in adoption and how the labor of poor women’s bodies continues to be used to fulfill the monied populations desires. In other words, how rich folks get to take poor folks children in that same overused paternalistic way that has happened in all colonialist histories. netflix this people!
I’m also in the process of developing a 6 week young black TRA men’s support group. I’m so tired of watching these young men reach adolescence and suddenly they become the site of all their parents fears. They are tall, black, becoming sexual, becoming young men, negotiating race and identity – and parents are now, suddenly afraid – are now concerned about ‘control’ and violence. Im gagging. I cant take it. So im developing a program for support. Any ideas or funding places?
I’m presenting June 13th at the Mixed Roots Film & Literary Festival in LA. If you are in the area, or know people in the area – please pass the info on! My presentation will focus on mixed-race organizations and the ways in which transracial adoptees have been embraced by these organizations. Its a good thing, but my presentation pushes us to critique the places where TRA’s issues diverge in very real and important ways from mixed race identity and argues that there are many moments where adoption issues change the way a mixed race identity is experienced. Come say hi!
Of course the planning for the first ever AFAAD mini-gathering in Oakland the weekend of November 7-9, 2008 continues with a vengence! WooHoo! Please pass the word and contact me for details!
Oh Lord – 90210 has returned… and has a black character. Um – a black ADOPTEE character. I’m already prepared for the worst storylines ever. (Sorry Tristan, Im not hatin on you, Im hatin on the show) The cracked out black mother or father coming out of the woodworks to soil a perfect white landscape, the inevitable search for roots or black identity that ends in destruction. What im most irritated by is the desire to have a black character that will of course, equate diversity, but the total unwillingness to have a black FAMILY. are you fucking kidding me? Talk about erasure hidden in liberal discourse. (vomit sounds here). I’ll be watching 90210. Be Careful.