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"The study of transracial adoption has long been dominated by historians, legal scholars, and social scientists, but with the growth of the lively field of humanistic adoption studies comes a growing understanding of the importance of cultural representations to the social meanings and even the practices of adoption itself . . . This book makes a valuable contribution in showing how important the theme of adoption has been throughout the twentieth century in representations of race relations, and in showing that the adoption theme has served to challenge racial norms as well as uphold them."
---Margaret Homans, Yale University

The subject of transracial adoption seems to be enjoying unprecedented media attention of late, particularly as white celebrities have made headlines by adopting children of color from overseas. But interest in transracial adoption is nothing new---it has long occupied a space in the public imagination, a space disproportionate with the number of people actually adopted across racial lines.

Even before World War II, when transracial adoption was neither legally nor socially sanctioned, American authors wrote about it, often depicting it as an "accident"---the result of racial ambiguity that prevented adopters from knowing who is white or black. After World War II, as the real-world practice of transracial and international adoption increased, American literary representations of it became an index not only of the changing cultural attitudes toward adoption as a way of creating families but also of the social issues that informed it and made it, at times, controversial.

Kin of Another Kind examines the appearance of transracial adoption in American literature at certain key moments from the turn of the twentieth century to the turn of the twenty-first to help understand its literary and social significance to authors and readers alike. In juxtaposing representations of African American, American Indian, and Korean and Chinese adoptions across racial (and national) lines, Kin of Another Kind traces the metaphorical significance of adoption when it appears in fiction. At the same time, aligning these groups calls attention to their unique and divergent cultural histories with adoption, which serve as important contexts for the fiction discussed in this study.

The book explores the fiction of canonical authors such as William Faulkner and Toni Morrison and places it alongside lesser-known works by Robert E. Boles, Dallas Chief Eagle (Lakota), and Sui Sin Far that, when reconsidered, can advance our understanding both of adoption in literature and of twentieth-century American literature in general.

Kin of Another Kind will appeal to students and scholars in adoption in literature, American literature, and comparative multiethnic literatures. It adds to the growing body of work on adoption in literature, which focuses on orphancy and adoption in the nineteenth and early twentieth centuries.

Cynthia Callahan is Assistant Professor in the Department of English at Ohio State University, Mansfield.

The debut collection from Adroit Managing Editor Chris Crowder, The Kin of Nakedness interrogates the ethics of complaining and self-work beginning with a lens focused on body image. Structured by sections that complicate the biblical definitions of servitude—being Christ’s hands and feet—and a long ars poetica, the speaker risks toward honesty as he explores his struggles and privileges as a Black and biracial man. “Digging for everything I have to write into my flesh,” Crowder works to witness the harm done to himself and others who are competing for recognition. Seeking to understand these internal and external struggles, he embodies characters, including benched quarterbacks and Jimmy Fallon, while reckoning with fractured subjects like greedy pastors and alternate universes.

In wrestling with despair, Crowder neither refuses reality nor surrenders to nihilism. The speaker of “I’m Not Always Sulking, Resting My Elbow on a Well” admits to the temptation to surrender, saying, “I can’t trick my anxious ass into thinking that things aren’t better than this,” but the elaboration of “this” becomes a litany that contradicts the insufficiency of this life: “My corgi, Eden. My parents’ garden of beans, collard greens, and spicy peppers. Reacting to heat: it’s actually got good flavor to it. So do the worst days.” Crowder has a signature gift for distilling the bizarre beauty of this existential maelstrom, the succor beside the suffering. He achieves an astonishing inverse transmogrification that shows man capable of God’s metamorphosis: not the body into bread, but the abyss into being. “Before I had skin, I hated it. / The idea.” But, though our nakedness terrifies us, the mortification of the flesh is its capacity to feel every excruciating and ecstatic thing. “Lord, // you asked me what sense / could you not bear / to lose? My answer, now, is touch.”

Rural Appalachians in Kentucky call it "The Kentucky Way"—making a living by doing many kinds of paid and unpaid work and sharing their resources within extended family networks. In fact, these strategies are practiced by rural people in many parts of the world, but they have not been studied extensively in the United States. In The Livelihood of Kin, Rhoda Halperin undertakes a detailed exploration of this complex, family-oriented economy, showing how it promotes economic well-being and a sense of identity for the people who follow it.

Using actual life and work histories, Halperin shows how people make a living "in between" the cash economy of the city and the agricultural subsistence economy of the country. In regionally based, three-generation kin networks, family members work individually and jointly at many tasks: small-scale agricultural production, food processing and storage, odd jobs, selling used and new goods in marketplaces, and wage labor, much of which is temporary. People can make ends meet even in the face of job layoffs and declining crop subsidies. With these strategies people win a considerable degree of autonomy and control over their lives.

Halperin also examines how such multiple livelihood strategies define individual identity by emphasizing a person’s role in the family network over an occupation. She reveals, through psychiatric case histories, what damage can result when individuals leave the family network for wage employment in the cities, as increasing urbanization has forced many people to do.

While certainly of interest to scholars of Appalachian studies, this lively and readable study will also be important for economic anthropologists and urban and rural sociologists.