I recently finished Liz Raleigh’s book, Selling Transracial Adoption: Families, Markets and the Color Line.
The research that is the basis of this book is incredibly important and ground breaking. As a self-described systems person, I was thrilled to read a book that really explores practice, and Dr. Raleigh’s research does this well. I appreciate the thoughtfulness of the research approach itself and the care in which the stories of the adoption professionals are told.
Throughout this book, I found myself nodding my head in agreement often; I’ve heard similar things from adoption professionals I’ve worked with over the years, and in an interesting turn, many of the things I’ve heard from adoptive parents over the years are echoed in this book as well. There were multiple times when I wanted to say out loud to someone, “Yes! What this worker said is almost word-for-word what [adoptive parent] said!”
…which then led me to a question – in what ways is the “script” so entrenched in our culture that the discourse of adoption is not just predictable, but frighteningly verbatim? It’s almost as if certain discourses of adoption are so culturally embedded that when we think we are describing processes, feelings, behaviors and/or thoughts about adoption in our own unique way that in reality we are only parroting what we have heard a million times before? I almost wanted to do a side-by-side comparison of Selling Transracial Adoption to my dissertation study because the discourses are so parallel.
But to get back to my original review: another part of what I appreciate so much about this book is that it shows the systems processes that are often larger and broader than what individuals tend to recognize. Adopting a child is very much experienced as an individual/family action with individual and/or a couple’s motivations and desires. Whether a person is adopting or parenting children born to them, most of us don’t think about how our own parenting motivations and processes contribute to larger social, cultural, capitalist, bureaucratic and institutional systems. Within intimate family spheres, we also can dismiss the injustices that are present in the larger systems and when it comes to adoption, this is particularly true when thinking about race and disability.
Some readers might be challenged with the main arguments of this book, particularly if you come from an individualistic perspective. Some parents might also feel that their choices to adopt are pathologized; I encourage you to read through and think less of your own particular story and really pay attention to Dr. Raleigh’s sociological analyses. This isn’t about any one family or any one adoption agency. I thought it was very clear that this book is not about blaming individual adoptive parents, adoption workers or adoption agencies. This book does, however, ask us to thinking about how the racism, ableism, and adult-focus (even within a supposed “best interest of the child framework) of our culture and society (in the U.S. at least) plays out the way we practice adoption. This book really asks us to step back from our own personal stories and ask a couple of important questions:
- In what ways does our social and cultural environments mask our individual choices? That is, are we being misled to believe we are making independent and ethical choices regarding adoption or is the structure of the adoption industry actually leading us through well-established channels in ways we don’t even know?
- Why has adoption become one of the social services that has become financially stratified in ways that mirror consumer/business services – where the child becomes commodified?
- How can adoptive families reconcile the reality of this racially commodified “service?”
I highly recommend this book – if you are a social worker and you work in, or are considering, child welfare/adoption work, this is a MUST READ. I would include this as a required text for anyone who thinks they want to do adoption-related work.