대중문화와 유색인종

~에 의해 Benjamin Kelleher, born in Brazil of African origins and adopted to Australia.

Has pop culture and the thirst for Americanised TV and media viewing, masked, diluted, or interfered with the process of transracial adoptees connecting to their biological history?

What sparked my questioning of the media juggernaut was the recent passing of an important date in my own heritage. 13 May 2022 marked the 134 year anniversary of the day the country of Brazil officially abolished slavery. Being an Afro-Brazilian intercountry adoptee, you can imagine my interest in the civil rights movement, Black Lives Matter (BLM) movement and any topic which covers the modern history of the greater African diaspora and this date in particular.

But you may ask, why my initial question? Well, what some may not know, is the fact that whilst estimates vary from source to source, roughly 40% of the Africans forcefully removed and relocated to the new worlds during the transatlantic slave trade ended up in Brazil as opposed to the 10% the USA received. Another fact is that whilst Great Britain outlawed slavery in 1807, the US in 1865 — Brazil was officially the last of the western world to abolish Slavery in 1888. So, in essence whilst the championed President Lincoln was setting slaves free in the US, Brazil had another 23 years of economic corner cutting, on the backs of African people.

With the death of George Floyd and the BLM movement striking TV’s, phones and anything with a screen in 2020, the plight of the black man was again thrust into world view and a talking point for many all over the globe. Many again looked to the USA with raised eyebrows as to the institutionalised treatment of people of colour (POC). Over the next year the BLM movement took shape in many countries. What I certainly don’t remember seeing any reports on, was the fact that in 2021 according to the Washington post, 56% of Brazil’s population were black yet made up 79% of deaths by police in that same year. 2021 also saw 67% of the prison population noted as black people.

Being adopted to Australia, I find at times I am somewhat perplexed that we can have such a plethora of movies, books, documentaries, blogs, and podcasts that will feed a need for knowledge on this topic when specifically talking about the American history. Yet, to find the same level of information on countries such as Brazil, or even the Australian history of how we have treated our own indigenous and POC, one must be willing to do a bit more digging and legwork.

Speaking from a transracial adoptee perspective, I can see how this would not affect my peers of Anglo complexion to any great length. Yet for those of us, who at times may have struggled with or found it challenging to form connections with our biological history and to a degree identity, this seems to form another hurdle on the road of complexities that can be the intercountry adoption lived experience.

So again, I conclude my rant by asking, are we losing a greater sense of world history and narrowing our field of view when it comes to the history of a multitude of ethnicities and POC in a bid to continue to devour American pop culture through media and as a by-product, it’s historical views?

You can follow Benjamin @ Insta on the_quiet_adoptee or check out his short interview at our 비디오 리소스.

자원

Africa Enslaved

입양인 생일

~에 의해 마르스, 필리핀에서 캐나다로 가져왔습니다. Maars @BlackSheepMaars를 팔로우할 수 있습니다.

입양인에게는 생일이 어렵습니다.

나에게 생명이 주어진 날을 상기시키는 것입니다. 그것은 어머니와 아버지가 나에게만 꿈꿀 수 있었던 일을 상기시켜줍니다.

그러나 입양에서 그 꿈은 일시적이고 다른 누군가가 나를 위해 새로운 꿈을 꾸지만 결코 보장되지 않습니다. 모든 꿈이 같은 의도와 사랑을 갖고 있는 것은 아니며 친부모를 잃은 저에게는 여러 면에서 사실입니다.

하지만 이제 나는 나 자신을 위해 꿈을 꾸고, 그것이 바로 나 자신을 되찾는 것입니다.

34년이 지난 오늘을 돌이켜보면, 나는 아직도 그 아이가 자기보다 앞서게 될 줄은 몰랐던 그 미소를 지으며 그 아기를 슬프게 합니다. 세월이 흐르면서 그녀는 얼마나 많은 상실과 슬픔을 극복해야 했으며 그녀가 가지고 태어난 모든 것을 잃었습니다.

그녀를 구할 수 있었더라면 좋았을 텐데. 나는 그녀가 겪을 모든 고통스러운 순간에서 그녀를 구할 수 있었고, 그녀가 친부모를 위해 울부짖을 때마다 그녀를 안을 수 있었다면 좋았을 텐데. 언젠가는 그녀가 자신의 모든 조각을 다시 찾을 수 있고 다른 유형의 슬픔을 겪게 될 것이라고 보장할 수 있기를 바랍니다. 그녀를 위해 거기에 있는 방법을 알고 싶습니다.

오늘 저는 그녀와 저를 위해 아기 Maars와 제가 더 이상 붙잡을 필요가 없는 상처를 계속 치유할 수 있기를 바랍니다. 그녀가 현재의 평화와 행복을 찾을 수 있기를 바랍니다.

내가 결코 극복하지 못하는 것들, 어떤 것들은 항상 표면으로 드러나게 될 것입니다. 어떤 것들은 시간이 지나면 치유될 것입니다.

생일 축하해 아기 Maars, 우리 잘 지내고 있어!

Maars의 최근 블로그를 확인하십시오. 채택 시 많은 손실

인종차별에 대한 개비 말파스

2022년 4월 3일, 19명의 호주 국제 입양인 그룹이 호주 인권 위원회(AHRC)를 위한 ICAV 자문에 참여하여 다음을 개발했습니다. 컨셉 페이퍼 위해 국가 반인종차별 프레임워크. We believe intercountry/transracial adoptees are under represented in race discussions in almost every adoptive country and wanted to make sure we had a say. Gabby’s input below is included in our full papers 여기 which we submitted to the AHRC.

~에 의해 개비 말파스, born in New Zealand of Chinese origins and transracial adoptee, ICAV Representative, artist at Gabby Malpas.

Colourblind by Gabby Malpas; watercolour painting

I was born in 1966 in Auckland New Zealand. I am 100% Chinese and at the time of writing, I am 56 years old. I started coming out of the adoption fog at 48 years of age, after meeting my birth mother in 2004. It seems old but to clarify, at 48, I finally connected with other Asian adoptees and found validation, support and the language to express my feelings around my life experience.

I have a huge respect for parents. I am a step parent but have not done the heavy lifting that parents do. It’s hard being a parent. Throw adoption or fostering into the mix and that becomes very hard. Throw transracial adoption into that mix and the challenges become even more so. These are my thoughts around racism. All of our experiences are different.

I am very happy. I see the value of good relationships with friends, peers and family, and acknowledge that all of us have experienced trauma at some point in our lives. However, I have struggled with racism my entire life with my difference pointed out almost daily by classmates, co-workers and friends. Not too regularly, I have also been attacked and harassed on the street and was bullied badly throughout my school years.  Jokes and micro-aggressions seem harmless and it took me decades to understand why I was constantly angry: an innocent question about my name/my origins/my nationality seems innocuous, but day after day, often from complete strangers makes a person exhausted, wary and sad/angry. I often withdraw.

I have this to say – I could not tell you this at age 12, 18, 25, 30 or even 40. It took decades to begin to process, understand and articulate what I am feeling.

Dear adoptive parents

Here is what I would like you to know about my life experience as a transracial adoptee:

  • Please understand my life experience is, was and will always be different to that of my white peers, siblings and parents. Like it or not, quite often we transracial adoptees are treated very differently to our white siblings and peers. I noted a big change in people’s behaviour towards me when they saw one of my parents come into view. Racists are sneaky – they are not going to say stuff with you around. And it comes in many subtle forms: how many brown kids are watched like a hawk as soon as they enter a store? How many brown girls are told they talk too much or are too loud/naughty when their white classmates are termed ‘enthusiastic’ or ‘confident’ for the same behaviour?
  • I was raised colourblind. It was the 60s, 70s and 80s. We knew no better. I was 55 years old when the penny finally dropped about my own family’s response to my experience with racism. An older sister said, “But we just assumed you were one of us,” (therefore, it was impossible for you to experience racism). Another piece of the puzzle solved. However, my 7 year old me would not thank my family for the dismissal, harsh words or outright denial that anything had taken place. Things are different now. We have resources and so much information available.
  • If you are triggered by the terms: white privilege, white fragility and wilful ignorance then think long and hard before adopting a child of different race to you. We are looking to you to teach us, to have our backs and stand up for us. And this includes your circle of friends, your own family and peers. I was raised in the age where children were seen and not heard. I accepted outright racist comments/acts from neighbours, friends, extended family, and later, colleagues because I felt that it was my lot or I was undeserving of better. But think about what that does to someone over a lifetime! Is it any wonder that we adoptees are 4 times more likely to have substance abuse or suicide? Let’s try to change that.
Ching Chong by Gabby Malpas, watercolour painting
  • Believe us. I was 5 or 6 years old when I reported my first racist incident to my parents (and this was because I was scared. I didn’t report the ‘ching chong’ chants, the pulling back of eyes and harsher treatment by certain nuns because I was brown and clearly born of sin – those were a daily occurrence). Two much larger and older boys cornered me and pulled down my pants to see if ‘my bum was the same as the other girls’. Horrific and it still haunts me to this day. In response to sharing what happened, I was punished and told not to lie. So I stopped. It was clearly not safe for me to speak up and I didn’t want to be punished for it (to be fair I think it was the mention of private parts that had them more outraged). I left NZ for good in 1988. I put distance between myself and my family because of the above and some bonds were sadly broken for a while. Do you want this for your own family? If your children do not trust you to have their back they may be reticent to report more serious stuff like abuse, bullying and even date rape/domestic violence.
  • Just because we don’t tell you doesn’t mean it doesn’t happen. I finally found the courage to speak up in the last two years. I cut friends, extended family members and suppliers for my own mental health and sanity but also I finally understood that I didn’t have to engage with such people.
  • Words hurt. And the hurt lasts a lifetime. So those jokes you make about other races — their food, shopping habits, hoarding, driving skills … all those lazy stereotypes that the Australian media like to peddle – well, your kids are listening.  When we see racist incidents reported be dismissed or downplayed by the media (especially if it is a footy star/ celebrity accused), how do you think that makes us feel?  We don’t need to hear:
    ‘They weren’t racist to me – are you sure it happened?’
    ‘What did you do to make them act in this way?’
    ‘Rise above it!’
    ‘Ignore it!”
    ‘Can’t you take a joke?’
    ‘I’m sure Xxxx didn’t mean to be offensive…’
    This ain’t it. Do better.
  • Quite often we are rejected by our own race – we are seen as ‘too white’, too culturally ignorant, and our names are white. This can be very confronting.
    We grow up, study, work and socialise generally in white spaces. We adapt to our environments to fit in but can be treated very harshly by our own race because of this.  A heritage camp and trip once a year can’t help with this and if we are living in a white country – it is understandable that we just want to fit in/fade into the background like everyone else. But we can’t. Don’t shame us for trying to survive in our own environments.
  • Racism is hard to process when the perpetrator looks like a member of your own family. An Asian child who grows up with their own cultural background watches how their parents react and behave when they are faced with racist incidents. They see how their parents behave and speak to the offender. Nothing may be said but there is a shared experience within the family and younger members can learn from their elders – and even grow up to challenge passive responses.

Check out Gabby’s amazing Art Mentoring that she does as a volunteer with younger Chinese adoptees.

달이 지금 내 생모가 될 수 있다면

~에 의해 록사스추아, 필리핀에서 미국으로 입양; 작가, 예술가.

내 스튜디오의 데스크탑 테이블에 있는 이 이미지를 공유하고 싶다고 생각했습니다. 입양 투쟁에서 교대와 움직임을 활용할 수 없었던 어느 날 밤에 만들었습니다. 나는 이야기 나누기, 자기 양육 일, 사색적인 글쓰기와 그림의 균형이 주변 세계를 탐색하고 번역하는 데 도움이 되었다는 것을 알게 되었습니다. 이 그림에서 나는 달과 함께 있어서 자연이 주는 편안함을 느꼈습니다. 즐기시기 바랍니다. 그것은 우리 자신과 다른 사람들에게서 구하는 부드러움의 한 단면입니다. 이제 달이 내 생모가 될 수 있다면 난 그걸로 괜찮아. 나는 밤을 밝히는 어떤 길이든 갈 것입니다.

Roxas-Chua에 대한 자세한 내용은 해당 팟캐스트를 참조하세요. 어딘가에 사랑하는 사람 그리고 책 수중에서 이름을 세 번 부르기.

미국—당신은 아시아계 미국인임을 자랑스럽게 생각하기 어렵게 만들었습니다

by Mary Choi Robinson, adopted from South Korea to the USA

As I sit down to my laptop it is May 2, the second day of Asian American and Pacific Islander (AAPI) Heritage Awareness Month and I reflect on Alice Wu’s The Half of It I watched last night to commemorate the first day of AAPI month. Watching the movie with my daughter, I thought how I wished it or something like it had been available when I was a teenager or even in my early twenties. To see an entire film focused on the life of a young Asian woman on the cusp of self-discovery and adulthood would have made me feel seen and a part of the fabric of American identity. So while this month is meant to showcase AAPI heritage I am not in fact proud to be Asian-American…yet.

I am sure my previous statement will elicit reactions from disbelief, to shock, to anger, and everything in between from varying groups of identities. So let me explain why I am not proud yet, how America made it nearly impossible for me to be proud, and how I’m gaining pride in my Asianness. As a Korean adoptee, raised by white parents in predominately-white areas, I have always navigated two racial worlds that often oppose each other and forever contradict my identity. The whiteness of my parents did not insulate or protect me from racism and in fact would even appear at home. When I first arrived to the US, my sister, my parent’s biological child, took me in as her show and tell for school with our parents’ blessing. Her all white classmates and teacher were fascinated with me and some even touched my “beautiful silky shiny jet black” hair, something that would continue into my early thirties until I realized I did ~ 아니다 have to allow people to touch my hair. Although I start with this story, this is not a piece about being a transracial, transnational adoptee—that is for another day, maybe in November for National Adoption Awareness Month—but to illustrate how my Asian identity exists in America.

As I grew up, I rarely saw other Asians let alone interacted with them. Instead, I lived in a white world full of Barbie, blonde hair and blue eyes in movies, television shows, magazines, and classrooms. The rare times I did see Asians in person were once a year at the Chinese restaurant to celebrate my adoption day or exaggerated or exocticized caricatures in movies and tv shows. Think Mickey Rooney in Breakfast at Tiffany’s, Long Duck Dong in Sixteen Candles, or Ling Ling the “exotic gem of the East” in Bewitched. Imagine instead an America where Wu’s film or To All the Boys I’ve Loved Before 또는 Crazy Rich Asian 또는 Fresh Off the Boat 또는 Kim’s Convenience would have opened up for generations of Asian Americans. Rarely would I spot another Asian in the school halls. However, I could never form friendships with them, heavens no, they were real full Asians and society had taught me they were weird, ate strange smelly things, talked funny, and my inner adolescent warned me association with “them” would only make me more of an outsider, more Asian. In classrooms from K-12 and even in college, all eyes, often including the teacher, turned to me when anything about an Asian subject, regardless of whether it was about China, Vietnam, Korea, etc., as the expert to either verify or deny the material. I always dreaded when the material even had the mention of an Asian country or food or whatever and would immediately turn red-faced and hot while I rubbed my sweaty palms on my pant legs until the teacher moved on, hoping the entire time I would not be called on as an expert like so many times before.

My white family and white friends would lull me into a false sense of belonging and whiteness by association. That false sense of security would shatter when they so easily and spontaneously weaponized my Asianness against me with racial slurs during arguments. Of course, I was used to racist verbal attacks from complete strangers, I had grown up on a diet of it, but it especially pained me from friends and family. The intimacy of those relationships turned the racism into acts of betrayal. That was the blatant racism; the subtle subversive racism caused just as much damage to my sense of pride. As a young professional in my early twenties, a white colleague told me how beautiful I was “for an Asian girl.” A Latina student in one of my courses loudly and clearly stated, “The first day of class, I was so worried I wouldn’t be able to understand you and I’m so glad your English is so good!” And of course I regularly receive the always popular, “Where are you from? No, where are you really from?” Because Asian Americans, whether born here or not, are always seen as foreigners.

AAPI Awareness Month did not even become official until 1992. But anti-Asian sentiment in the US has a long history and was sealed in 1882 with the first national stance on anti-immigration that would be the catalyst for future immigration policies, better known as the Chinese Exclusion Act, coincidentally signed into law also in the month of May. In February 1942, the US rounded up and interned Japanese-Americans and Asian-Americans of non-Japanese decent after the bombing of Pearl Harbor. Now in 2020 amidst the global lockdown of Covid-19, anti-Asian attacks, both verbal and physical, have increased to startling numbers. As recently as April 28, NBC News reported Over 30 percent of Americans have witnessed COVID-19 bias against Asians. Think about that—this is Americans reporting this not Asian Americans. The attacks have been worldwide but this report shows what Asian Americans are dealing with alongside the stress of the pandemic situation in the US. Keep in mind the attacks on Asian Americans are not just from white folks, indeed we’re fair game for everyone as evidenced by Jose Gomez’s attempt to murder an Asian American family including a two-year old child in Midland, Texas in March. Let that sink in—a two-year old child simply because they are Asian! Asians are being spat on, sprayed, 그리고 worse by every racial group.

To help combat this current wave of American anti-Asian sentiment, highly visible leader and former presidential candidate, Andrew Yang advised Asian Americans in a 워싱턴 포스트 op-ed to:

“…embrace and show our American-ness in ways we never have before. We need to step up, help our neighbors, donate gear, vote, wear red white and blue, volunteer, fund aid organizations, and do everything in our power to accelerate the end of this crisis. We should show without a shadow of a doubt that we are Americans who will do our part for our country in this time of need.”

My reaction to Mr. Yang’s response bordered on anger at the implication for Asian Americans to continue the perpetuation of the model minority myth. The danger of which, besides reinforcing divides between racial and minority groups, extols the virtue of suffer in silence. Do not make waves, keep your head down, be a “good” American. Sorry Mr. Yang, I am finally gaining pride in my Asianess and I cannot and will not stay silent any longer.

It has taken me my whole life to gain nuggets of pride in my Asian identity. Now I appreciate the color of my tan skin and dark almond-shaped eyes and no longer compare my physical beauty to white women and the standards society has forced on us all. For the first time I actually see myself, and all Asian women and men, as beautiful because of and not in spite of being Asian. I no longer avoid other Asians and cherish friendships with those who look like me. I love to explore the diversity of Asian cuisines, cultures, and traditions and continue to learn about them since, remember, “Asian” is diverse and not a monolith of just one culture. Now I speak up without fear of rejection or lack of acceptance when I witness anti-Asian or any racist behavior and use those moments as teaching opportunities whenever I can. I no longer resent not being able to pass as white. I am becoming proud to be Asian.

Read Mary’s earlier blog My Adoption Day Is An Anniversary of Loss

인종차별에 대한 수엔 빌런드

2022년 4월 3일, 19명의 호주 국제 입양인 그룹이 호주 인권 위원회(AHRC)를 위한 ICAV 자문에 참여하여 다음을 개발했습니다. 컨셉 페이퍼 위해 국가 반인종차별 프레임워크. 우리는 거의 모든 입양 국가의 인종 토론에서 국가 간/초인종 입양인이 과소 대표되고 있다고 믿고 우리가 발언권을 갖고 있는지 확인하고 싶었습니다. 다음 몇 개의 블로그는 인종차별에 대한 우리의 생생한 경험과 우리를 더 잘 지원하기 위해 해야 할 일에 대한 생각에 대한 미묘한 통찰력을 제공하기 위해 참여한 입양인의 의견을 선별할 것입니다.

~에 의해 수엔 빌룬드, adopted from Vietnam to Australia, ICAV VIC Representative

Racism is here to stay. It is enmeshed in the very fabric of society, at every level. It manifests within us as individuals, at a systemic level pervading our policies and practices, reflected in our interpersonal behaviours and is accumulated and compounded in the base structures of our history, culture and ideology.

In order to mitigate the harm caused by racism we must be actively anti-racist. It is not enough to merely be “not racist”, as this, often results in a passive racism, which is as equally toxic as overt racism. Tolerance is a poor substitute for acceptance. Tolerance offers tokenism and indifference. Acceptance offers a place for all voices, a public validation as individuals and a genuine place at the table to self-determination.

Every person carries their racial biases differently. Acknowledgment of these biases on a personal individual level is important, however being open to listening, validating and accepting the experiences of others takes courage. 

My expectation within this forum, is to offer to an opportunity to broaden the discussion of anti-racism to embrace all forms and manifestations of racism within Australian society today. To offer encouragement to address the complex “grey” zones of racism. Through this broadening a more mature collective and inclusive voice will evolve, which I believe Australia is ready to share with the world.

The foundations of my identity lie amongst the chaos of war time Vietnam 1974. Within the first 3 weeks of my life, I experienced my initiation into the full audio and aromatic reality of war, surrounded by screaming and traumatised children and adults. Racial identity did not protect any of us from the horrors, what we all absorbed would remain forever with us as visceral burdens to tame. War and terror are the greatest levellers in stripping even the bravest to the very foundations of humanity. And then in one swift spin of the planet I would find myself a world away in the eerie quiet and calmness of Perth, Western Australia. This journey would also mark the beginning of a life’s self-education of racial fluidity. Being one heart and soul, but a chameleon of racial identities. Born of one culture, raised in another, looking as though I belong to one group, but in at my core, I belong to another, the duplicity and fluidity is complex and exhausting.

The need to feel safe, accepted, understood and validated seems to be a naturally human pursuit. As an intercountry adoptee the journey is complex and confusing. We slip into the cracks of racial stereotypes offering up apologetically a reason for inclusion or explanation for exclusion. Either way no matter where we are in our communities we are an anomaly. We are constantly offered up as a reminder that a book shouldn’t be judged by its cover and if you care to listen carefully, you will hear the simple request for safety and acceptance.

My childhood cultural identity was shaped through the lens of middle class suburban 1970’s Australia. It was fortunate that the primary school I went to attracted a good proportion of Asian immigrant families. This enabled me, at a young age to observe the “other” type of Asian. The Asian person who spoke the language, ate the food, complied with the Asian cultural norms, while they themselves were carving out the unique existence in post “White Australia Policy” era. It was clear to me from the very beginning that I was an “Asian variant”. I was to experience racial prejudice from all sides. My immediate family comprised of a white Australian adoptive mother, a white Dutch (first generation migrant) adoptive father and their two biological white sons. Straddling my home and school environments I began to acknowledge the fragmented racial identity which was uniquely mine.

I would learn to instinctively navigate the pros and cons of racial profiling expressed by adults and classmates. At times it afforded me a shield to hide behind, at other times it just bewildered me at how ignorant and entitled people could be. 

Teachers would regard me with the marginalising stereotype of female Asian student, this meant that no matter what I did, or didn’t do, I was considered polite, conscientious and studious. This enabled me to glide through my studies relatively smoothly. Where this backfired was when I would be herded together with all the Asian “look-a-likes” to be given special instructions in Chinese/Cambodian/Vietnamese. There were always a few of us that would simply shrug our shoulders, knowing it was too hard to explain to the teachers that English was in fact our only language. 

Classmate interactions were more complex. While they seemed to want to flex their insecurities through bullying behaviours, I suspect they would often leave these bullying interactions more confused and with increased insecurities about themselves. They would corner me and spit out racial slurs “Ching Chong!”, “Go back to where you came from!”, “Asians out!” with the standard accompanying slanted eye gesture. I learnt very early to lean into the bullying. To not turn away in shame or embarrassment, I summoned the  airs of entitlement I learnt from my white Australian family. It was an educational opportunity. I would not show weakness. So armed with a vocabulary not generally associated with a small Asian female of 11 years I would lean in and say with a perfect Aussie twang, “Get f***ed you immature ignorant bigot!” While they processed the response in stunned silence, I was already half down the hall or across the oval. When I think back to those times, I know in my heart I still hold a deep resentment toward those who racially vilified me. The fact I could still name those individuals today shows how deeply it affected me. I built a wall to protect myself, a tough persona that would later in life be softened with self-depreciating humour. 

Humour has become one of the most powerful tools for disarming awkwardness though it should be noted that humour can only be genuinely offered by me (the vilified) otherwise it can have the effect of adding insult or increasing alienation.

Australian society in general is getting better at navigating racially blended families. However, there have been times where an awkward visual double take or racial slur has been reconsidered once formal introductions have concluded. 

For example, my adoptive mother is the personified “white saviour” heroine and therefore in this narrative, I embody the role of a grateful saved soul. There is no place in this narrative version for reality and it only serves to perpetuate the stereotypes. This distilled classification of our relationship as an adoptive mother and daughter has resulted in a chasm of empathy where my experience of racial prejudice and marginalisation cannot be reconciled with my adoptive mother’s version of my lived experience. She cannot/will not acknowledge that I have/do experience any racial prejudice. It’s unfathomable and therefore remains a taboo subject between us. I would suggest a classic case of “colour blindness” which is the most common manifestation of passive racism. Let me strongly suggest that racial “colour blindness” is not a positive construct to build a relationship in. I don’t advocate for a monochrome world. It cancels out important conversations that need to be had to build empathy and understanding. It bypasses the integral act of individual and collective validation.

A typical interaction in a social setting with my white husband, would start with a few awkward glances while people assessed my proficiency in English. Once the conversation has warmed up a little, the question is always asked “How did you two meet each other?” At this point all newbies begin listening in the hope to hear some spectacular Tinder dating app story with me gaining Australian citizenship when we married. Sad to say the story takes an epic sad tone when it is revealed I was a baby from the Viet Nam war. The conversation moves very quickly from one set of stereotypes to another. The chameleon game is afoot. We have now moved into the Viet Nam war genre and to be honest the racial stereotypes are just as nauseating. As the conversation peters out, I am left with a very uncomfortable feeling that I might be the daughter of a B-Grade war romance story of a soldier and prostitute but on the positive side, I have ruled out that I am a “mail order bride” from Asia desperate to get my claws into a rich white “sugar daddy”. Either way, I always leave these gatherings feeling like I have shared way too much about myself, simply to justify my equal status at the table of white Australians. Needless to say, it’s exhausting and incredibly invasive. At times my inner evil chameleon just wants to re-enforce the stereotypes rather than use my life as an education case study. In the end I see curiosity is better than fear and putting examples forward and building knowledge is a slow continuous but necessary journey.

With regards to my children, I am conscious that they physically are racially ambiguous. They could have genetic origins from various backgrounds, but once I stand next to them then it becomes evident their dark features come from me and they are of Asian origins. My daughter has experienced racial slurs from having an Asian looking mother. It wasn’t until she spent her gap year in Viet Nam that she developed her own understanding of her origins. She has in fact spent more time in Viet Nam than me. 

School parent social groups are an interesting micro society and navigating them is a full-time job. In the private school my children attended I had two very distinct social groups that I interacted with. One was a group of Asian looking mothers where I felt like an honouree member. I learnt Asian cultural things and etiquette that I didn’t get elsewhere. I did a lot of listening. The other group were all Anglo-Saxon looking mothers and I was dubbed the “token” Asian (humorous chameleon!) These girlfriends understood how I saw the world. It’s in these situations that I reflect on the sophistication of my chameleon gift and in a positive moment reflect on the bridges I can construct between the groups just through listening and sharing.

There is a niche and powerful position that intercountry adoptees have in the conversation around racism and prejudice. It’s borne from the hybrid and fluid nature of our self-identities. We exist in the space between cultures and races. The triumphal story of our survival is in fact a narrative of weaving together of cultures, racial identity, tolerance and acceptance. Intercountry adoptees must reconcile the disparity between the physical and internal nature of racial identity, because at every turn we are challenging the stereotypes and presumptions. As an Asian in white Australia, we challenge the mainstream colonial stereotypes, as an Asian in Asia, we find ourselves challenging the long-held stereotypes in our birth culture. We belong to both yet neither wholly. 

내가 호주의 맥락에서 인종차별의 미래를 고려한다면, 나는 정부와 개인이 복잡성을 수용하도록 계속해서 도전을 제기할 것입니다. 단어를 찾고, 플랫폼을 만들고, 낙관적으로 리드하십시오. 정부와 기관의 정책과 관행에 내재된 체계적인 인종차별주의가 변화를 주도하도록 지속적으로 의문을 제기하고 검토해야 합니다. 주류 싱크탱크를 고정시키는 구조적 인종차별주의를 흔들어 놓아야 합니다. 불편하고 어려운 일이지만 호주는 이 일을 감당할 만큼 충분히 성숙했다고 생각합니다. 개인 간 인종 차별주의는 국제 입양인으로서 탐색하기가 매우 어렵지만 고정 관념에서 대체 현실을 표현할 수있는 자유는 구축하기에 좋은 플랫폼입니다. 내면화된 인종차별은 무미건조하고 매우 해롭습니다. 우리는 수동적인 관용에서 개인에 대한 능동적인 확인으로 이동하고자 합니다. 

연구와 자문을 위한 초당적 정치 지원은 효과적인 사회 변화에 참여하기 위한 필수 투자입니다. 책임성과 무결성을 위해서는 주요 이정표를 검토하고 평가하려는 확고한 노력이 필요합니다. 대중 인식 및 청소년 참여와 결합된 교육 자원은 모든 호주인을 위한 보다 성숙한 미래를 개발하는 핵심입니다.

Su-Yen에 대한 자세한 내용은 그녀를 읽으십시오. ANZAC 데이 리플렉션, 그녀의 공헌 이름에 무엇이 있습니까? 와 옹호 그린 상원의원 회의.

자원

ICAV 작은 데이터 정렬 읽기 채택된 색맹

인종차별에 대한 개비 베클리

2022년 4월 3일, 19명의 호주 국제 입양인 그룹이 호주 인권 위원회(AHRC)를 위한 ICAV 자문에 참여하여 다음을 개발했습니다. 컨셉 페이퍼 위해 국가 반인종차별 프레임워크. 우리는 거의 모든 입양 국가의 인종 토론에서 국가 간/초인종 입양인이 과소 대표되고 있다고 믿고 우리가 발언권을 갖고 있는지 확인하고 싶었습니다. 다음 몇 개의 블로그는 인종차별에 대한 우리의 생생한 경험과 우리를 더 잘 지원하기 위해 해야 할 일에 대한 생각에 대한 미묘한 통찰력을 제공하기 위해 참여한 입양인의 의견을 선별할 것입니다.

~에 의해 개비 베클리, 스리랑카에서 호주로 입양된 임상 사회 복지사.

인종차별에 반대하는 것은 모두의 책임입니다

나는 이 세상에서 살고, 걷고, 숨쉬는 40년 동안 매우 다양한 형태의 인종차별을 경험했습니다. 그것은 많은 방법으로 나에게 영향을 미쳤습니다. 어떻게 그것을 모두 기록합니까? 나는 자랑스러운 유색인종 여성으로서 이 새하얀 세상을 항해하며 자랐지만, 내가 누구인지 자랑스러워하는 것과 내 인생에서 내가 된 것에 대해 자부심을 느끼는 것은 상호 배타적인 것이 아닙니다. 지금까지의 내가 가장 진화된 사람이 되기까지는 많은 노력과 영혼 탐색, 의식적인 반성이 여러 번 필요했으며 계속 진행 중인 작업입니다.

나는 인종차별에 대한 많은 가족 이야기를 가지고 있습니다. 그 이야기는 우리 가족 전체를 반영하는 것이 아니라 시간과 장소와 연사의 세대적 맥락에서 그것이 무엇인지 지금 볼 수 있습니다.

내가 가진 가장 오래된 기억 중 하나는 가족 중 한 명이 "내 이름을 가진 흑인 아이는 없을 것입니다!"라고 말한 것입니다. 하지만 일단 가족의 품에 안겼을 때 모든 인종차별적 헛소리는 사라졌고 나는 다른 사람들과 같은 대우를 받았습니다. 나는 자라면서 이 사람에 대한 큰 사랑과 존경심을 갖게 되었고 그들의 무지를 용서하고 크리켓과 푸티에 대한 우리의 공통된 사랑에 집중하게 되었습니다!

나는 초등학교 시절에 아직도 어제 일처럼 기억할 수 있는 경험을 했습니다. 내 자신을 고집하고, 인종 차별적인 괴롭힘을 당했다는 이유로 정강이를 걷어찼습니다. 선생님들이 나에게 "나는 당신과 같은 나라에서 온 것이 부끄럽습니다."

나는 내가 셀 수 있는 것보다 더 많이 N 단어로 불렸다. 나는 평생 동안 공공연하고 은밀하고 의도적이거나 의도하지 않은 인종 차별을 경험했습니다. 나는 경찰에 의해 인종적으로 프로필이 찍혔고, 경비원들이 쇼핑 센터에서 이리저리 뒤를 이었습니다.

나는 사람들이 나에게 "당신은 어디에서 왔습니까?" 그리고 당신의 "진짜 부모"는 어떻습니까라고 말하는 직장에서 일했습니다. 나는 사람들이 "당신의 영어는 여기에서 태어나지 않은 사람에게 매우 훌륭합니다"라고 말한 적이 있습니다. 나는 상사가 내가 잘못했다고 인식했기 때문에 한 번에 몇 달 동안 나에게 말을 걸지 않은 적이 있습니다. 하지만 사실이 아니었습니다. 그는 인종차별주의자였을 뿐이었고 저는 그 직장을 떠나 제가 꿈꾸던 직장에 발을 들여놓게 되어 너무 기뻤습니다!

 사람들의 태도, 분노, 사소한 질투 때문에 경력을 쌓을 수 있는 기회가 주어지지 않았습니다.

나는 과소 평가되고, 무시되고, 과소 평가되었으며 평생 동안 보지 못했습니다. 그래서 나는 아마도 사회 사업과 약자를 위한 투쟁에 끌리고 우리 사회에 뿌리 깊게 남아 있는 구조적 불평등을 해체하려고 노력할 것입니다.

나는 전사이고, 사회 정의 전사이며, 사람들의 행동에 변화를 가져오고 긍정적인 영향을 미칠 수 있는 힘을 굳게 믿으며, 친절과 공정한 대우를 믿습니다.

이것이 나에게 어떤 영향을 미쳤습니까? 글쎄, 나는 내 행동과 결정에 대해 깊이 생각하고 반성하는 사람이라고 생각합니다. 나는 조지 플로이드, 타마 라이스, 브리아나 테일러의 잘 알려진 살인 사건 이후로, 그리고 우리 원주민들의 비극적인 이야기를 잊지 않기 위해 "경찰에 의해 제지되면 어떻게 해야 할까요?"라는 대화를 제 아이들과 함께 했습니다. 아무도 책임지지 않았거나 책임지지 않은 구금된 모든 흑인 사망과 청소년 수감율이 가장 높은 민족. 슬프고 화가 납니다. 이것이 제 아이들과 제가 살고 있는 상황에 실망스럽습니다. 그러나 저는 희망이 있습니다. 우리가 변화를 가져오는 커뮤니티를 구축할 수 있다는 희망이 있습니다. 나의 열정을 공유하고 긍정적인 변화를 추구하는 마음을 가진 사람들.

인종차별에 대한 나의 경험은 나 자신, 부모, 사회복지사를 형성했습니다. 그것은 나의 생각, 행동, 행동에 영향을 미칩니다. 나는 사람들이 나를 어떻게 보는지 염두에두고 인종 차별적 인 돼지 앞에서 존경심을 표하며 그들의 수준으로 끌어 내리기를 거부합니다. 어렸을 때 제 정신 건강에 영향을 미쳤다고 생각합니다. 많은 자기 회의를 일으키고 이 세상에서 제 자리를 찾는 데 영향을 미쳤습니다.

저의 구원의 은혜 중 하나는 친가족과 문화와의 재회라고 생각합니다. 그들을 알게 되는 것은 나 자신을 알게 되는 것입니다! 나는 지난 22년 동안 가족을 알고, 성장하고, 사랑하면서 보냈고, 내가 두 세계의 일부이고 두 세계 모두에서 편안하게 앉을 수 있는 독특한 위치에 앉아 있다는 사실에 매일 감사합니다. 

국제/초인종 입양인이 경험하는 인종차별을 더 잘 해결하려면 어떻게 해야 합니까?

입양이 꼭 첫 번째 수단일 필요는 없다고 생각합니다. 후원/교육/소득 창출 활동을 통한 지원을 통해 출생 국가에서 가족을 함께 유지하는 것이 일반적으로 입양인에게 도움이 될 것이라고 믿습니다. 입양을 해야 한다면 가족과의 관계를 유지하는 것이 필수적입니다! 여기에는 친부모, 숙모, 삼촌, 사촌, 조부모 및 형제 자매가 포함됩니다.

유색인종을 입양하는 것과 관련하여 입양인의 생각과 감정을 더 강조할 필요가 있습니다. 그들의 역사와 경험을 깊이 파고들어 인종차별의 영향과 반인종주의 동맹/옹호자가 되는 방법에 대한 연례 과정을 수강하도록 합니다. 그들에게 그들의 우정 서클을 살펴보라고 요청하십시오. 그것은 다양합니까? 문화적으로 적절하고 사회경제적이며 다양한 성별의 사람들을 대표합니까?

훌륭한 지식에는 큰 책임이 따른다는 희망을 품고 우리의 이야기와 경험을 함께 나누기 위해 노력해야 한다고 생각합니다. 그리고 그것은 모두의 일입니다!

Gabbie에 대한 자세한 내용은 몇 년 전에 공유된 그녀의 논문을 읽어보십시오. 연구 페이지: 국제 입양의 인권 및 사회 정의

인도는 나를 버렸다

~에 의해 크리스 라오, 인도에서 미국으로 입양된 이 아이는 최근 후기 발견 입양인으로 입양된 사실을 알게 되었습니다.

Karthik Nagarajan이 주최하는 The Filter Koffee Podcast라는 인도 기반 팟캐스트를 접했습니다. 그는 손님과 함께 앉아서 설명하면서 대화를 나눴습니다. "당신을 더 부유하게 만드는 종류. 커피만이 낼 수 있는 그런 맛.”



가장 최근인 2022년 1월에는 대법원 변호사 Poulomi Pavini Shukla와 함께 인도의 고아에 대해 이야기했습니다. 이 특정 에피소드의 제목은 인도의 고아들이 두 번이나 버려진 이유?

팟캐스트에 대한 너무 많은 세부 사항을 다루지 않고 다음은 그들이 다룬 몇 가지 핵심 주제입니다.

  • 보살핌이 필요한 아이들을 위해 마련된 다양한 계획.
    (인도의 정부 계획은 시민의 사회 경제적 복지를 다루기 위해 정부에 의해 시작되었습니다)
  • 고아를 위한 돈/예산. 이는 어린이 1인당 하루 1루피 미만에 해당합니다.
  • 유니세프가 보고한 인도의 고아 수 추정.
  • 고아원은 어떻게 운영되며 각 지역에 얼마나 많은 고아원이 세워져야 하는지.
  • 버려진 아이들과 고아로서의 삶에 어떤 일이 발생합니까?
  • 여성과 남성 고아의 차이점.

나를 놀라게 한 것 중 하나는 인도에 추정되는 고아 수였습니다. 유니세프에 따르면 인도에는 2,960만 명의 고아가 있으며 약 3,000만 명이 있습니다.

입양인으로서, 이른바 사회적 고아 중 한 명으로서 이 팟캐스트를 들으면서 생각할 수 있는 것은 다음과 같습니다.

인도에 3천만명의 고아가 있는 이유는 무엇입니까?

이 문제를 일으키는 내 나라는 무엇입니까?

이를 방지하기 위해 우리나라는 무엇을 하고 있습니까?

제가 보기에 가장 큰 문제는 보살핌을 필요로 하는 3천만 명의 고아가 있다는 것뿐만 아니라 6천만 명의 부모가 자녀를 포기하고 버렸다는 것입니다. 그리고 여전히 일어나고 있습니다. 이 숫자는 여전히 증가하고 있습니다.

그 대화는 어디에 있습니까?

종교 때문인가, 카스트? 여기에 어떤 다른 요인이 작용하고 있습니까?

재생산 정의는 어떻습니까?

저는 인도에서 나온 수백만 명의 사회적 고아 중 한 명입니다. 그리고 그것은 내가 고아인 이유가 내 존재가 가족에게 "부끄러움"을 가져다주기 때문입니까? 내 존재가 성을 욕되게 하는 걸까?

내 개념이 인도 사회와 문화의 눈에 너무 문제가 많아서 어머니가 나를 버려야 한다고 느꼈습니까?

내가 입양된 유일한 이유는 사회가 어떻게든 어머니를 실망시켰고 처음부터 해서는 안 되는 결정을 하도록 강요했기 때문이라고 쓴 적이 있습니다.

그것을 바꾸기 위해 우리는 무엇을 하고 있습니까?

팟캐스트를 듣고 인도에서 고아를 돕는 것이 중요하고 관심이 필요하다는 것을 이해합니다. 인도에서 11년 동안 살면서 고아원을 방문하면서 알았습니다.

모든 아이를 돌보는 것이 중요하다고 생각합니다. 하지만 그 일에는 왜 그들을 가족과 분리시키는 것이 포함됩니까? 단순히 보살핌을 받기 위해 왜 아이가 첫 번째 및 생물학적 부모 및 가족(확대친족 포함)과의 모든 법적 유대를 잃어야 합니까?

그리고 가장 중요한 것은, 진정한 뿌리를 알고 싶어하는 이제 성인이 된 "사회적 고아"를 위해 우리는 무엇을 하고 있습니까? 우리의 조상, 역사 등에 대한 접근

인도에서 입양에 대해 계속 듣고 있는 이 낙인과 금기를 어떻게 제거할 수 있습니까?

제목에서 알 수 있듯이 Poulomi는 인도의 고아가 두 번 고아가 된다고 말합니다. "한번은 부모의 고아가 됨으로써, 한번은 국가의 고아가 되거나 법의 고아가 됨으로써."

저 같은 해외입양인들에게는 인도가 저를 다른 나라 문제로 보냈을 때 세 번째로 저를 버린 것 같았습니다.

저를 인도의 "사회적 고아" 중 하나로 만든 불행하고 부당한 상황은 저를 입양의 길로 인도했습니다.

그리고 입양됨으로써 내 선택이 취소되었을 뿐만 아니라 내 뿌리를 찾을 기회도 사라졌습니다. 

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독성 양성

~에 의해 케이트 맥캔, 한국에서 미국으로 채택되었습니다.

독성 양성이란 무엇이며 국제 입양에 어떻게 적용됩니까?

내 유아 셀프 페인팅

~에 의해 이재용, 한국에서 미국으로 입양된 작가이자 예술가.

2006년 한국에 있을 때 버려진 채로 발견된 병원 부지를 보기 위해 대구에 갔다. 목적 없이 방황하며 수십 년이 흘렀음에도 불구하고 뭔가 친숙하게 느껴지기를 바랐습니다. 이 그림은 여행 중에 찍은 사진에서 영감을 받았습니다.

그곳에서 내 유아의 모습을 그리는 동안 꽤 슬프게 들리지만, 마치 내가 그녀에게 이제 그녀가 내 안전한 손에 있다고 말하기 위해 과거로 여행을 떠난 것처럼 놀랍게 느껴졌습니다.

그녀에서 JS Lee의 더 많은 작품을 팔로우할 수 있습니다. 웹사이트.

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