Mixed Race Studies

Planning for German Children of Mixed Racial Background¹

Social Service Review
Volume 30, Number 1 (March 1956)
pages 33-37
DOI: 10.1086/639959

Hans Pfaffenberger (1922-2012), Professor of Psychology
University of Trier, Trier, Germany

Translated by Susanne Schulze

On January 1, 1955, there were approximately four thousand mischlingskinder² in the West German Republic. This number is still increasing by 250 to 350 a year. More than 70 per cent of the children are living with their mothers, and about 5 per cent with other relatives—grandparents, aunts, etc. About 12 per cent are in institutions, about 10 per cent in foster homes. The remaining children have been adopted, either by American families or, in a few cases, by German families, or they have emigrated to the United States with their mothers, who have married. According to the social agencies responsible for them, 90 per cent of the children remaining in Germany are well cared for. In 10 per cent of the cases, special services have been found necessary, but these have been general services—better housing, convalescent care, etc.—unrelated to the special situation of these children as children of mixed racial background.

The approximately four thousand children of mixed racial background pose many problems for child welfare agencies, and it is good to know that many attempts are being made to find solutions and to suggest remedies. Not all of these suggestions, of course, are equally acceptable, and it seems that the time is ripe to examine some of them in relation to the situation of these children, as it is known through reliable reports, and in the light of some basic considerations.

EMIGRATION OR ADOPTION?

Many people are suggesting general solutions that would supposedly “clean up” with one stroke all of the emerging problems or at least would cover them up; for example, it has been suggested that the problem be solved through adoption abroad, through emigration of the mothers with their children, through emigration of the mischlingskinder, or through segregation of all these children in order to rear them together. Many strong objections to these general solutions may be raised. Recently several welfare organizations, as well as individuals with long years of experience, have warned against adoption abroad, including in the United States, especially when children of mixed racial background are concerned. A most careful investigation of the potential adoptive family seems definitely indicated.³ When we consider the social and economic circumstances of these children, as well as the attitudes of the community toward them, transplanting them to America through adoption or through marriage of the mother…

Read or purchase the article here.

¹ From Newes Beginnen (New Beginning [periodical of the Workers’ Welfare Association, published by National Headquarters of the Organization, Bonn]), VIII (August, 1955).

² Mishlingskinder refers to children of mixed racial background. The children considered in this article are those born to German women and nonwhite soldiers stationed in Germany.

³ See U. Mende, “Adoption deutscher Kinder durch amerikanische Staatsangehörige,” Unsere Jugend, May, 1955, S. 207; E. Hochfeld and M. A. Valk, “Experience in Intercountry Adoptions” (New York: International Social Service, American Branch, 1953).

Searching for Identity: Race, adoption and awareness in the millennial generation

Medium
2016-05-19

Dwight Smith

What happens when a black boy is adopted at birth into a white world where race and racism are ghosts of the past and racial identity is a silly thing to waste time thinking about? As a transracial adult adoptee of color, my life journey reveals some insight into this very question.

And what happens when a mostly white millennial generation is raised without an accurate understanding of race, racism or their role in a racialized society? As Slate’s chief political correspondent Jamelle Bouie puts it, our generation “think[s] if we ignore skin color, racism will somehow disappear.”

Both questions are connected because I — and many of my millennial peers — came up in similar race-erasing worlds. Both questions are important to me, because my life experiences motivate me to address the racial confusion of the millennial generation.

I lead the Impact Race initiative for a global nonprofit called Net Impact, connecting our 100,000 members with the awareness, language and resources to lead for racial equity in their communities and careers. Members represent hundreds of campuses and companies across a wide variety of industries, including the local tech industry. Aspects of my journey as a transracial adoptee, and the majority white millennial generation experience in the United States, highlight the importance of pushing the conversation toward an honest, reflective look at how to understand racism and lead for racial equity.

Ignorance is bliss, until it isn’t.

I am a mixed-race black male raised in and around whiteness. Race had about as much real significance as the color of one’s shoelaces, and racism was a wrong of years gone by. In this world, to be ‘black’ (this is how I was and am categorized) meant a list of hollow stereotypes such as the expectation of athletic skill. But mostly there was just deafening silence when it came to me being black. Of course, all of this was ‘normal’ to me, in the sense that it was all I ever knew. It was also normal to all the white kids I grew up around. This is, in part, the reason that a ‘raceless’, colorblind worldview is normal to many of my white millennial peers today…

…Simply opening one’s eyes is not enough, we must seek the context to interpret that which we now see. My faith, my current understanding of the factors that influenced my childhood experiences as a transracial adoptee, and my everyday experience as a black man in America, fuel my life’s commitment to education and advocacy…

Read the entire article here.

Mixed-Race Korean Adoptees Use DNA to Search For Roots

NBC News
2016-03-02

Young Jin Kim

Sarah Savidakis, 55, lived in South Korea until she was nine years old, at which time she was adopted by a Connecticut family.

For Savidakis, who says she has grappled with the effects of early childhood trauma, memories of her life in Korea — including those of her birth mother — vanished around the time she arrived in the United States in 1970.

“I have some flashbacks here and there,” Savidakis, who lives in Tarpon Springs, Florida, told NBC News. “But to this day, my mother is [like] a ghost or a silhouette.”

Savidakis is among the thousands of mixed-race children born in the aftermath of the Korean War to American or U.N. soldier fathers and Korean mothers — many of whom were adopted into American families.

Seeking information about her birth parents, Savidakis in September tested her DNA through a commercial genealogy service and identified a first cousin, once removed. The relative helped her identify and connect with a half-brother and half-sister. She learned that her father — who was of Scottish and Irish descent — had passed away in 2014…

Read the entire here.

Trans-racial Mothering: Double-Edged Privilege

Journal of Social Distress and the Homeless
Volume 17, Issue 1-2 (01 February 2008)
pages 8-36
DOI: 10.1179/sdh.2008.17.1-2.8

Martha Satz, Assistant Professor of English
Southern Methodist University, Dallas, Texas

In this essay, the white adoptive mother of two bi-racial children reflects upon her thirty year experience of parenting to make several philosophical claims. She argues that through the unique mother-child bond, trans-racial mothering may produce knowledge of others’ experience that crosses the racial divide. She claims that in this way trans-racial mothering produces epistemic and ethical privileges that may give the mother an advantaged position in public dialogue. Yet, paradoxically, in light of this epistemological transformation, highlighting the works of Black legal scholars and theoreticians, she argues against the general practice of trans-racial adoption of which she is the beneficiary.

Read or purchase the article here.

Raising my biracial Jewish child

Ethical Jam
The Times of Israel
Jerusalem, Israel
2015-11-12

Ethical Jam presents contemporary ethical dilemmas and the responses of Jewish thinkers from across the world Jewish community. Ethical Jam is a project of the Center for Global Judaism (CGJ) at Hebrew College in Newton Centre, Massachusetts and of the Times of Israel, and was created by CGJ’s director Rabbi Or Rose and Hebrew College president Rabbi Daniel Lehmann. It is edited by Rabbi Sue Fendrick, Editor at CGJ.

My husband and I are both white; we have a six-year-old adopted daughter who is biracial. We are socially progressive and it is important to us to be self-aware parents of a brown-skinned child, staying updated on issues that matter to us especially as a multi-racial family, and becoming aware of and working on our own unconscious racism. We don’t live in a very diverse area, and our Jewish community is almost exclusively white; it is important to us to have more brown-skinned people in our daughter’s life, yet it feels problematic to us to target people for friendship just because they are African-American, and surely would feel problematic to them as well! Moving into a more racially diverse neighborhood would, in our city, remove us from the hub of Jewish activity which has been very important to our family. How can we find ways to make sure that Sarah’s world has people in it who look like her and with whom she may share some heritage and experience, without turning people into objects or tokens, or sacrificing the quality of our (and her) Jewish life?

Jenny Sartori says…

You’re right that, as a transracial adoptee, Sarah needs to grow up with people of color in her life. You’re also right that targeting people for friendship just because they are African-American is problematic. Instead, try putting yourselves in situations in which you are likely to meet a diverse group of people who share your own interests: join a book club, attend cultural events, join the Y or enroll your daughter in an activity in a racially diverse area. And introduce yourself to people, not because they are African-American but because they seem to be nice people with whom you share something in common. Just because you may have made a deliberate choice to put yourself in these situations doesn’t mean the efforts and the friendships are not genuine…

…Yavilah McCoy says…

…José Portuondo-Dember says…

Read the entire article here.

Koreans & Camptowns: Reflections of a Mixed-Race Korean

Korean American Story
2015-11-04

Cerrissa Kim

I’ve often stood out from the crowd, and not in a way that made me feel like a rock star—far from it. Growing up in a rural town filled with dairy cows and Caucasian farmers, and then in a bedroom community lacking ethnic diversity, I was the sole Asian kid at school until fifth grade. To my classmates, I was a slanty-eyed chink. Jap. Gook. Yigger. They’d never even heard of Korea.

I don’t look like my Irish/Scottish American father, nor do I have the distinctly Korean features of my mother. Like many mixed-race people of my generation, I was Asian to the outside world, but not Korean enough to the Korean side of my family. I’ve looked for faces that resembled mine in some small way everywhere I’ve gone. I’ve scanned crowded spaces and deserted diners—anywhere I traveled—hoping for camaraderie with others who might make me feel my appearance was normal.

This past September in Berkeley, California, I opened the doors to the David Brower Center, slightly nervous and excited, I stepped into a room filled with mixed-race Korean Americans attending the one-day Koreans and Camptowns Conference. Even though I grew up with my biological parents, I still carry the scars—physical and emotional—from being ostracized and bullied for looking different from the other children in my bucolic California communities. Many of the people attending the conference were Korean adoptees (KADs) who had even more reason to search through crowds to find someone who resembled them. Not only were most KADs raised in places with no other KADs or Koreans, but they also didn’t look anything like their adoptive parents and other family members.

During and after the Korean War, camptowns were established outside of military installations, offering locals a way to earn a living— including entertaining soldiers with nightclubs and prostitution. Many of the mixed-race children born between the 1950’s and 1970’s were conceived and born in these camptowns, fathered by American and other Allied soldiers. Their mothers, the camptown women, were marginalized by society because most of them came from poor families and had to work as cooks, maids, sex workers, or other low-paying jobs to support themselves as well as their parents, grandparents and siblings. These women often waited for fathers of their children to return, hoping for a way out of the grueling camptown life. But more often than not, this didn’t happen, either because the soldiers were uninterested in going back, or because the military made it difficult—or even impossible—for them to return and marry Korean women…

Read the entire article here.

Koreans and Camptowns: Mixed-Race Adoptees and Camptown Connections

David Brower Center
2150 Allston Way
Berkeley, California 94704
2015-09-26, 09:00-17:00 PDT (Local Time)

In cooperation with the Center for Korean Studies, University of California, Berkeley, we were excited to host a one-day conference to learn more about the camptowns that developed alongside American military bases in Korea during and after the Korean War. The conference spotlighted the intersection of American military presence and Korean society, focusing on exploring the lives of people who lived in the camptowns and the historical context surrounding the overseas adoption of thousands of mixed-race children. We will be sharing conference highlights as they become available. Be sure to check back.

For more information, click here.

Global Families: A History of Asian International Adoption in America

New York University Press
October 2013
244 pages
17 halftones
Cloth ISBN: 9780814717226
Paper ISBN: 9781479892174

Catherine Ceniza Choy, Professor of Ethnic Studies
University of California, Berkeley

In the last fifty years, transnational adoption—specifically, the adoption of Asian children—has exploded in popularity as an alternative path to family making. Despite the cultural acceptance of this practice, surprisingly little attention has been paid to the factors that allowed Asian international adoption to flourish. In Global Families, Catherine Ceniza Choy unearths the little-known historical origins of Asian international adoption in the United States. Beginning with the post-World War II presence of the U.S. military in Asia, she reveals how mixed-race children born of Japanese, Korean, and Vietnamese women and U.S. servicemen comprised one of the earliest groups of adoptive children.

Based on extensive archival research, Global Families moves beyond one-dimensional portrayals of Asian international adoption as either a progressive form of U.S. multiculturalism or as an exploitative form of cultural and economic imperialism. Rather, Choy acknowledges the complexity of the phenomenon, illuminating both its radical possibilities of a world united across national, cultural, and racial divides through family formation and its strong potential for reinforcing the very racial and cultural hierarchies it sought to challenge.

Contents

• List of Illustrations
• Acknowledgments
• Introduction: International Adoption Nation
• 1 Race and Rescue in Early Asian International Adoption History
• 2 The Hong Kong Project: Chinese International Adoption in the United States in the 1950s and 1960s
• 3 A World Vision: The Labor of Asian International Adoption
• 4 Global Family Making: Narratives by and about Adoptive Families
• 5 To Make Historical Their Own Stories: Adoptee Narratives as Asian American History
• Conclusion: New Geographies, Historical Legacies
• Notes
• Bibliography
• Index
• About the Author

Multiethnic Adults Grapple With Questions of Identity

KQED News
San Francisco, California
2015-10-14

Adizah Eghan

In his 1964 Nobel Prize lecture, the Rev. Martin Luther King Jr. described humanity as a “world house,” filled with family of all backgrounds who must somehow learn to live with each other.

Within the borders of our countries, cities and states, our own homes are increasingly becoming multi-ethnic, multiracial microcosms of the greater world house to which King refers.

Today, nearly one in six newlyweds marries across racial or ethnic lines. If we continue in this direction, the U.S. Census Bureau projects that the multiracial population will triple by 2060…

On the most recent episode of So Well Spoken, we dove into the complex world of multiethnic families, interracial marriages and cross-cultural adoptions. How do families handle racial issues and celebrate who they are?

Read the entire article here. Listen to the episode (00:51:26) here.

The Adoption Papers

Bloodaxe Books
1991
64 pages
21.6 x 13.9 x 0.5 cm
Paperback ISBN: 978-1852241568

Jackie Kay, Professor of Creative Writing
Newcastle University