The adoption of Korean children by American parents has been the subject of much research focused on child outcomes. In this work, Chung teaches her readers about the movement that made such adoptions possible. The focus of the book is the time period from 1949 to 1960 when Christian “adoption evangelists”, both evangelical and ecumenical, challenged the ideas of the time related to race and family. Chung defines “adoption evangelists” as “those who accomplished traditional evangelism through adoption and those who ‘converted’ Americans to the cause of adopting Asian children” (3). Their support of an anti-racist narrative was the foundation for the transnational adoption movement.
Using published scholarship and an examination of missionary writings, Chung provides an in depth look at the evangelical and ecumenical movements giving rise to transnational adoption in the United States. Strong portrayals of adoption pioneers exuding a passion for placement of Asian children in families are given. The evangelical movement is represented by the work of Christian evangelicals Robert Pierce and Everett Swanson, who established child sponsorship programs, and Harry and Bertha Holt, who are credited with the creation of the Korean adoption movement. The work of ecumenical Christians, particularly those who placed transnational adoption within the agenda of anti-racism and anti-imperialism, is also examined. Pearl Buck founded the first adoption agency in Pennsylvania to specialize in the adoption of mixed-race children. Helen Dross wrote the highly impactful memoir, The Family Nobody Wanted. The strengths, weaknesses, and adoption experiences of both the evangelical and ecumenical adoption evangelists are evaluated in a way that presents the human side of the movements they represent.
Never disparaging of the differing motivations of adoption evangelists to place Asian children with adoptive families, Chung identifies difficulties with philosophical and religious convictions held by the evangelists. For example, the evangelical Holts held a conservative stance, which required all adoptive parents to be “born again Christians.” The liberal Bucks resigned from the Presbyterian Board of Foreign Missions over the orthodoxy of her theological stances around the divinity of Christ. Also, Buck promoted a social justice approach to her mission over evangelism. Lastly, Chung identifies the impact of the colorblind philosophy of the Holts and Helen Dross. The impact of these stances on the work of the adoption evangelists is explored and critiqued within the historical context in which the adoption evangelists worked.
In addition, the unifying desire of all adoption evangelists to promote adoption as an important way to form a family and break down issue of race is thoughtfully presented. In a contemporary world where differences in philosophy, values, and faith are emphasized over commonality, this volume presents a breath of fresh air as it highlights how divergent beliefs coalesced around a common goal. Also addressed was the essential role of women adoption evangelists who promoted a new vision of what families could look like. Adopting for God explores the traditional family, the role of women as mothers, and how the movement toward the acceptance of transnational adoption was fueled by the passionate commitment of women.
Adoption has many layers of complexity, from the centrality of loss to the joy of forming a family. While it is common to understand that formal adoption requires the transferring of parental rights from birth mother to adoptive parents, Adopting for God underscores the importance of religious faith in the adoption movement. While transnational adoption is less frequent today than in the time period focused on in the book, it is still an important path to form an adoptive family.
As an adoption researcher, I believe this volume is essential reading for adoption scholars, adoption professionals, and adoptive family members. All audiences will learn from this volume as it is written in an accessible and engaging manner, providing context and definition, as needed, to support the points presented. It is necessary to understand the history of transnational adoption in the United States to bring context to current issues, including the identity development of adult Korean adoptees wanting to incorporate their Korean ethnicity and culture. Adopting for God impacts understanding of transnational adoption in very positive ways.
Helen Doss, The Family Nobody Wanted (Boston: Northeastern University Press, 1954).
