Over the last decade intercountry adoption has been dramatically increasing, becoming a relatively common method of family formation among American parents. In the article “Constructing Interracial Families Through Intercountry Adoption”, four researchers from the University of Illinois analyze the role of race and ethnicity in constructing American families through intercountry adoption basing their findings off of the U.S. 2000 Census. Researchers, Hiromi Ishizawa, Catherine T. Kenney, Kazuyo Kubo, and Gillian Stevens, argue that intercountry adoptions, illustrate the fluidity and tenacity of specific racial boundaries in American families. In their research they seek to investigate how parents who adopt children from abroad take the child’s …show more content…
Another variable that determines the race of the adopted child varies by the presence of other children in the household. As a matter a fact, they found that “[w]hen there are biologically related children in the household, the adopted child is significantly more likely to be white, like his or her adopting parents and thus, in most cases, like his or her
Some parents aim to include partially, if not all of the child’s birth culture into their household (Harf et al., 2015). While others, are not so keen and tend to favour bringing up the child completely into the culture of the adopted family (IBID). These different parenting practices, will ultimately influence the child’s future identity. Similarly, the cultural experiences of transracial adoptees are uniquely influenced by their adoption and their place within their own racial/ethnic groups and cultures (Baden et al., 2012).
Officials knew that placing out was imperfect and did what they could to screen inappropriate families. Despite problems, the system provided the best chance for many children”. (Warren, 1998) The children who were not adopted in one state would travel on the train to the next state in hopes of being adopted by a loving family to care for them. In some cases, the match was made ahead of time, and the couple would present a number to the chaperones who would match the number to the child wearing the same number.
Germans refused adoption because of negative biological inheritances. White Americas interested in adoption highlighted the possibility of positive environmental impact which can lead to child improvement (Fehrenbach, Race After Hitler 137). After a lot of discussions and law amendments, it seemed that neither West Germans nor U.S. officials “were eager to claim responsibilities for the children and the social problem they were perceived to embody” (Fehrenbach, Race After Hitler 142). Individual efforts were exerted to adopt colored children. An example is Mabel Grammer who, and her husband, adopted “eleven German children” (Fehrenbach, Race After Hitler 148).
For the rest of his life, my father lived in content of not knowing his biological parents. There is a difference between a closed adoption and an open adoption, in a closed there is “no sharing of information”, whereas open allows the adopted “to have a one-on-one relationship to the birth parents” (Moe 38,
Likewise, the value of male dominance in both the Hispanic and Asian roots can create child neglect for the female children in which they may not be provide with the best basic resources like the male child. And the value system of the African American children to assume so much responsibility has often been construed by white child welfare agencies as constituting neglect on the part of their parents (Crosson-Tower, 2013,
Interracial Adoption & Why Race Should Not Be an Overriding Factor The process of adoption was legalized in the United States in the 1850s, and over the past 150 years since then, the institution has drastically changed with our society(Fogle). One of these changes being the growing concern of interracial adoption. The conversation about whether or not race should be a determining factor in adoption first surfaced in 1972, when the concern for children being placed in a household with adoptive parents of a different race was first introduced at the national conference of the North American Council on Adoptable Children (Liem).
Families serve as children's principal settings for cultural and racial transmission, serving as their primary crucible for socialization, “What it all comes down to is that the family is the unit of cultural preservation. This is true for all families, but for immigrants, it is particularly bittersweet; to do one thing means something else is excluded” (Lee). Lee says that she felt lost at times for not knowing about her family's history before migrating to the United States, "Because our parents never spoke about Korea, we felt as if we’d landed in the middle of the Iron Range of Minnesota via spaceship" (Lee), and for not practicing the culture of their country of origin, “They (author’s parents) insisted that we were not Koreans or even Korean-Americans, but Americans”
The experience of many African American Transracial Adoptees with America’s racial complexities parallels the narrative above, an internal struggle to understand racial discrimination, solely due to the skin they inhabit. Transracial adoption, the placement of children in families of differing racial and cultural, began in the 1950s to provide shelter to Asian orphans displaced after World War II; it later expanded to include African Americans and Native Americans (Barn 1273). However, adoption of blacks into Caucasian families encountered sharp criticism in the black community. In 1970, The National Association of Black Social Workers argued that the adoption of African Americans by Caucasians promotes “cultural genocide”, seeking to protect black’s racial and cultural identity (Bradley and Hawkins-Leon 434). Despite thereof, Multiethnic
The increase in transracial adoptions comes with the added expense of more individuals finding and having conflict with their identity. One individual stated “…black does not equal brown. Brown is in our eyes; “black” is in our mind (Patton, 2000, p. 60). This individual statement sheds light on how transracially adopted individuals’ may feel in comparison to their race. The emphasis on transracial adoptions and the conflict with identity is important for individuals who decide to adopt transracially.
This policy is just one of many that is geared toward incentivizing the adoption of children. In this paper I will discuss the development of this policy, what its values are, and how it is currently being implemented. I would like to first start off with the values that this policy holds and the background of what created this policy. The National Adoption Center came about in 1972 in hopes to speak out for children who could not speak for themselves. With their help, 23,000 families have been created and that number should be attributed to the work of Caroyln Johnson, the founder of this organization (adopt.org/about).
Nowadays there are interracial relationships everywhere. Although, there are more interracial couples than same race couples. In the past interracial couples were illegal in certain states, now they are common throughout the entire world. During this era there was many white people that were prejudice towards African Americans. Whites treated the blacks like dirt because they didn’t like the color of their skin.
In Lorraine Dusky’s article, Adoption Laws Protect -- And Hurt, she tells the story of being a young mother: “When I surrendered my daughter to adoption nearly five decades ago, I was a fearful, teary young woman, desperate to keep my identity secret. I’d quit my job and gone into hiding - even my family didn’t know. I was one of the millions of women who relinquished their children during what has become known as the Baby Scoop Era - from the end of World War II to the mid 70’s when the shame of unwed pregnancy all but dictated that while, middle-class women like myself give up their babies.” This mother’s story shows that many fearful women give up their children for adoption. Once Dusky gave them up, she wanted her identity secret and wanted no one to know who she was.
In what ways do Mexican Americans and Asian Americans share similar parenting challenges? One of the biggest dilemmas that they face is the redirection of familistic living. Asian and Mexican Americans have traditionally lived in homes with generational members all under one roof. Family members did not live in separate homes neither did they practice “living the nest” manners as native Americans do. Children are encouraged to live at home until they found a spouse and were ready to marry.
Children are said to do better in foster homes than they would in their family situations; however there is evidence that children have difficulties growing in care with a new family who the child does not trust completely. In foster care looked after children throughout Europe has increased. However, residential care has decreased from thirty-five to thirteen percent. Later a experiment was produced.
Transracial adoption (TRA) occurs when the parents and their adopted child are of different races. TRA has been a controversial issue as it is said to affect the child’s racial identity formation and development. Most TRA studies are done in the United States of America (USA) where there is an increasing trend of TRAs. The demand by Caucasian couples for babies is increasing but the babies available for adoption mainly come from African-American or Asian families. In the USA, from 1999 to 2013, the total number children adopted from China and South Korea is 91,002, comprising roughly 36% of the adoptions (Bureau of Consular Affairs, U.S. State Department, 2013).