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\"Examination of the post-WWII international phenomenon of governments legally taking indigenous children away from their primary families and placing them with adoptive parents in the U.S., Canada, and Australia\"-- Provided by publisher.

On June 25, 2013, the U.S. Supreme Court heard the caseAdoptive Couple vs. Baby Girl, which pitted adoptive parents Matt and Melanie Capobianco against baby Veronica's biological father, Dusten Brown, a citizen of the Cherokee Nation of Oklahoma. Veronica's biological mother had relinquished her for adoption to the Capobiancos without Brown's consent. Although Brown regained custody of his daughter using the Indian Child Welfare Act (ICWA) of 1978, the Supreme Court ruled in favor of the Capobiancos, rejecting the purpose of the ICWA and ignoring the long history of removing Indigenous children from their families. InA Generation Removed, a powerful blend of history and family stories, award-winning historian Margaret D. Jacobs examines how government authorities in the post-World War II era removed thousands of American Indian children from their families and placed them in non-Indian foster or adoptive families. By the late 1960s an estimated 25 to 35 percent of Indian children had been separated from their families. Jacobs also reveals the global dimensions of the phenomenon: These practices undermined Indigenous families and their communities in Canada and Australia as well. Jacobs recounts both the trauma and resilience of Indigenous families as they struggled to reclaim the care of their children, leading to the ICWA in the United States and to national investigations, landmark apologies, and redress in Australia and Canada.

Adoptions that cross the lines of culture, race and nation are a major consequence of conflicts around the globe, yet their histories and representations have rarely been considered. Life Lines: Writing Transcultural Adoption is the first critical study to explore narratives of transcultural adoption from contemporary Britain, Ireland and America: fictions, films and memoirs made by those within the adoption ‘triad’ or those concerned with the pain and possibilities of transcultural adoption. While acknowledging the sobering inequalities which engender transcultural adoptions and the lasting upset of sundered relations, at the same time John McLeod considers the transfigurative and creative propensity of imagining transcultural adoption as radically calling into question ideas of biogenetic attachment, racial genealogy, cultural identity and normative family-making. How might the predicament of ‘being adopted’ transculturally enable the transformative agency of ‘adoptive being’ for all? Exploring works by Andrea Levy, Barbara Kingsolver, Toni Morrison, Sebastian Barry, Caryl Phillips, Jackie Kay and several others, Life Lines makes a groundbreaking intervention in such fields as transcultural studies, postcolonial thought, and adoption theory and practice.

Mobile technology is currently emerging as the first extensive form of electronic communication system in many regions of Africa and Asia. This article analyses the appropriation of mobile phones in rural India by exploring what new social alternatives mobile phones enable and how these new social constellations relate to culture and cultural change. The ethnographic description relates phone usage to other communication patterns and ongoing processes of transformation. The article shows how the appropriation of phones draws from the local cultural and social context, but also that phones facilitate new patterns that show great similarity with social processes in other places where phones have been introduced as the first form of communication technology, such as the increased multiplicity of social contacts and the greater efficiency of market relationships. I argue that mobile technology amplifies ongoing processes of cultural change but does so selectively, so that it brings about the homogenization of 'social logistics'. /// Dans de nombreuses régions d'Asie et d'Afrique, la technologie mobile apparaît aujourd'hui comme la première forme étendue de communications électroniques. L'auteur analyse ici l'appropriation de la téléphonie mobile en Inde, en explorant les nouvelles alternatives sociales que le téléphone portable rend possibles et les liens entre ces nouvelles constellations sociales, d'une part, et d'autre part la culture et le changement culturel. La description ethnographique fait le lien entre l'utilisation du téléphone et les autres modes de communication et avec les processus actuels de transformation. L'article montre comment l'appropriation du téléphone s'inscrit dans le contexte culturel et social local, tout en mettant en lumière la similarité entre la façon dont le téléphone facilite de nouveaux schémas de communication et les processus sociaux qui se déploient dans d'autres lieux où la téléphonie a été introduite comme première forme de technologie de communication: multiplication des contacts sociaux, efficacité accrue des relations de marché. L'auteur affirme que la technologie mobile amplifie les processus actuels de changement culturel, mais quelle le fait de manière sélective, en induisant ainsi une homogénéisation de la \"logistique sociale\".

Selective examples from the literature on interethnic adoption are reviewed focusing on the various factors influencing adoption results. Late age at adoption, neglect and institutionalisation are risk factors for the psychological and behavioural problems in adoptees and families. The review also analyses methodological issues and suggests ways of rectifying them.

4 Before the governor of New South Wales, Lachlan Macquarie, formalized Aboriginal education in 1815 with the establishment of the Native Institution at Parramatta, many small-scale experiments in civilizing Indigenous children were conducted at an amateur and private level.5 This essay broadens our understanding of early colonial cross-cultural relations by focusing on what may well be the most thoroughly documented account of educating an Indigenous child. Without agreeing that women's untutored and spontaneous expressiveness finds its accord in the easy, natural style of the familiar letter, I offer Eliza's domestic personae and her feminine letter-writing style-centered on the maternal and the emotional, concerned with the incidental events of daily colonial life-as a perspective for reexamining established narratives of crosscultural relations.71 Second, by reinserting women's letters into their historical context and reading them as historically located, this study contributes to the body of epistolary criticism that understands letters as marked by and sent to the world.

Ethnic identity can have a different basis locally than it does at the level of the larger society or ethnic group. This point is illustrated with a reconstruction of the early twentieth-century ethnic classification used in three villages in southwestern Taiwan. Discrepancies between estimates of ethnic intermarriage based on government records and on interview reports result from cross-ethnic adoptions. Interview reports more accurately portray the social experience of ethnic identity for adopted daughters and thus yield better estimates of intermarriage. Analysis of the discrepancy shows the local basis of Han identity to be culture, not, as for most Han, ancestry.