Book review by Mirah Riben
Monarchs migrate. This is different than species that emigrate. Species that emigrate travel one way. Species that migrate travel back and forth between two different places. They have two homes.
The Language of Blood
Jane Jeong Trenka bares all. She bares her naked truths in beautifully poignant poetic prose, informing us that: “There are real orphans and created orphans, paper sons, picture brides, imaginary orphans, foreigners born and created.”
Trenka gives them all voice. Her gentle voice sings the tortured words of heart felt’s pain and confusion to the tune of the harsh realities faced by longing for truth – her truth – her mother’s arms, since the tender age of five. Trenka knows that living in Paris does not make one a Parisian, and who wonders if she was “merely interchangeable with any other Asian bride” to her white, Minnesotan husband, of the same European ethnicity and heritage as her adoptive father.
Keeping a Protestant family together hinges on the beliefs that everyone is the same and nobody should be treated different and nobody should get anything special – which is not faith in the invisible, but invisibility….
She has to believe that treating me ‘as her own’ (and no one else’s) was absolutely, unquestionably right.
Yet, even after three years in Korea, Trenka, who has tried to make a home for herself there for four years, “still wake(s) from nightmares almost every morning, knowing where I am, running from something invisible.”
“I have seen things that no tourist will ever see even though I am still in many respects a tourist.” She says she’s been traveling back and forth between worlds for eleven years. Actually, it’s been
36 more than thirty years.
Trenka paints in abstract realism “the constant chore of explaining why [she] exist[s]”…
“I am an overseas adoptee.”
“I came and went from the U.S.”
“I am your countryman!”
… and why she “fled the U.S., unable to bear the sight of yet another adopted child with white parents.”
“Where are you from? America? But you look Korean. Where are you really from?” She reads “a poem about salmon, the way they struggle, the way their skin tears as they leap upstream, the way they go back for no apparent reason, they are not even starving. They are not even starving –“
Raised in the town of Harlow, a town with only one Black resident who was adopted by a white family. Harlow, where she was called: “Frog-eyed nigger-lipped Dumbo-eared chink” by her best friend, as she laughed at the joke and discovered her white mother not only didn’t see or her or, she didn’t see how other people saw because in her mother’s imagination she was white.
“Made in Korea
Cheap goods
Cheap labor
Cheap womb
Cheap adoption
Cheap immigration
Cheap immigrant
Cheap yellow daughter
Honorary white almost but not quite”
Harlow, she recalls, discovered “the monkey’s indomitable preference for the familiar face.”
In the end, she has “observed that all of the opportunities that transnational adoption gave [her and all Korean adoptees]…the one opportunity we were not given was the chance to be an ordinary Korean person.”
“Why did you come to Korea? Because YOU’RE KOREAN? Ha ha ha!!”
She is “an ex-Korean possessing Korean language skills inferior to those” of her two-year old nephew a “Korean boy raised by Korean parents.”
“Which country do you come from?”
“I come from our country”
“Our family, our home, our culture.”
“That feeling of Joeng – in which Koreans recognize themselves and each other as Korean – binds together mother and daughter…” had not “the adoption agency exiled [her] for no crime except being born to a battered wife…”
Trenka writes musically lyrical words in vibrant and colors and muted tones. “’This is the language I speak’ is one color. Spoken in Korean, This is the language I have lost is another.”
She asks us to ponder:
- “If you knew your child was not capable of loving you back, would you still adopt her?
- “If you could recognize a filthy gook in white pajamas as a human being, would you still shoot him?
- “If you could recognize a child’s mother as a human being, would you still think of taking her child from her as a charitable act?”
In a sea of adoption memoirs
Fugitive Visions soars high above the rest. It is not a “must read” book, not the kind you filled with statistics and data activists might crave and those who affect adoption legislation need, but rather one you will savior reading and re-reading for its delicate flavors whether or not you have any connection to, or interest in, adoption or Korea.
Trenka masterfully opens her wounds and exposes her pain with rawness but not bitterness in a book about a life, which like the Joni Mitchell song, looks at life from both sides now.
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Fugitive Visions is Jane Jeong Trenka's third book. She has also written
The Language of Blood and is editor of
Outsiders Within: Writing on Transracial Adoption. Jane is founder of
TRACK Truth and Reconciliation for the Adoption Community of Korea. Consider by many the preeminent voice of and for adult Korean adoptees, she blogs at jj
trenka.wordpress.com/ and justicespeaking.wordpress.com/
Adoption (huiothesia) is a term that the apostle Paul uses several times in his letters. The Greco-Roman concept of adoption is different than the English concept. In English adoption is an action. For example a father "adopts" a son. The Greco-Roman concept of adoption refers to something that sons receive. Sons are not adopted, rather, sons receive the adoption (Gal 4:1-7). This conceptual difference of what adoption is can contribute to a misunderstanding of certain Biblical passages. In the context of the Arminian / Calvinist debate, the meaning of adoption directly relates to our interpretation of Ephesians 1.
In English we associate adoption with parents taking a baby into their family. The baby is "adopted". He is an outsider prior to adoption, and a son after adoption. However, Huiothesia refers to the standing of someone who is ALREADY a son. Adoption is the right of a son. Adoption is the "inheritance", "promise", or "reward" that the son receives as an heir. A father makes promises to his children. These promises are the adoption. Huiothesia is not synonymous with salvation (entrance into the family). Rather, it is the promise of God received by those who are believers in Christ Jesus (Gal 3:22-27).
The reward of the adoption occurs now and after death. This can be seen in Romans 8 (bold mine):
For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, "Abba! Father!" -Rom 8:15 (NASB)
And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. -Rom 8:23 (NASB)
Observe in Romans 8:23 that Paul speaks of believers who wait for their adoption. There is a distinction between believing and the adoption. Conversely, sonship (having the legal rights of a son) doesn't guarantee that the son will apply and benefit from those rights. This can be seen in Romans 9:1-5 (bold mine)
Here Paul refers to the nation of Israel - his brothers. Israel has the rights of the adoption, but is failing to apply and benefit from those rights. Again, we see Paul treat adoption as a position rather than an action.
Now, let's take a look at Ephesians 1:5-6. It is my contention that understanding the Greek concept of adoption takes away the Calvinistic flavor that is sometimes attributed to the passage (bold mine):
This could be accurately translated as follows:
In other words, God doesn't arbitrarily adopt particular humans to join his family. Rather, He promises believers an inheritance as His sons in Christ Jesus.
In conclusion, adoption is a standing that believers have as sons in Christ Jesus. The Pauline concept of adoption is best understood as the position of a believer. It is not an action.
AND...thanks to Amanda Transue Woolston for this:
"Judaism did not recognize the Roman institution of adoption....since the Roman concept is directed toward substituting legal fiction for a biological fact and thus creating the illusion of a natural relationship between foster parents and the adopted son. Judaism stated its case in no uncertain terms: what the creator granted one and the other should not be interfered with; the natural relationship must not be altered. Any invention on the part of some legal authority would amount to interference with the omniscience and the original plan of the Maker."
That was a quote by Soloveitchik from "Family Redeemed" on the Talmudic rabbi rejection of Roman adoption and adoption of other legal systems, included in John Witte Jrs book "The Sins of the Fathers: Law of Illegitimacy and Theology Reconsidered."
Witte goes on to say:
"None of the purported instances of adoption elsewhere in the Hebrew Bible [he quotes scripture references for Moses, Esther etc.] were real adoptions in the legal sense, rabbis contended--and most took place in locations outside of formal Jewish rule. And even if these could be regarded as legal adoptions per Roman law, no formal law of adoption was prescribed in the Torah to make this practice normative for the Jewish community."
SEE previous blog post on biblical adoption references