Saturday, August 28, 2010
The Girls
Friday, August 27, 2010
The People Who "Are"

No matter what the fearless defenders of freedom of speech say, there is a huge difference between a word to describe something that slows fire and someone who learns differently. There's a huge difference between a thing and a person - but, no, maybe not. After reading their diatribes regarding their freedom to spit out hurtful words, they may, really, not see people with disabilities as fully human with a human heart capable human hurt.
People mock the concept of respectful language regarding disability. People make odd arguments about the latest gaffe by ... no, I won't say her name here ... they say 'she was saying that of herself not anyone else' - um, so? The word she used was one referring, not to a commercial product, but to an oppressed minority. Yet the debate rages on and the fierceness of the attack by those who are proponents of the use of hate language are both hysterical and who often purposely miss the point. One wonders what's at stake - their personal liberty to hurt others?
It's time to recognize that the 'R' word is an attack against who people with with intellectual disabilities 'are', it is an attack against the group that they belong to. It is like other words that exist to slur an entire people, unacceptable. The fact that people do not see the seriousness of the word and the attack it represents is simply a result of the fact that they do not take the 'people' who wear that label seriously. The concerns of those with intellectual disabilities have always been diminished and trivialized. There is a sneaking suspicion that they 'don't understand, poor dears', that they 'miss the point, little lambs' so therefore their anger need not be feared as justified.
The people who 'ARE' what the 'R' word refers to have a long history.
They have been torn from families and cast into institutions.
They have been beaten, hosed down, over medicated, under nourished, sterilized, brutalized, victimized.
They have been held captive, have been enslaved, have had their being given over to the state.
They are the group in society most likely to be physically, sexually and financially abused.
They are the group least likely to see justice, experience fair play, receive accommodation or support within the justice system.
They are the group most likely to be bullied, most likely to be tyrannized, most likely to be the target of taunts.
They are the least likely to have their hurt taken seriously, physical hurt, emotional hurt, spiritual hurt.
They are most likely to be ignored when they speak of pain, have their words diminished by an assumption of diminished capacity.
They are the least likely to ever be seen as equal, as equivalent and entirely whole.
They are the victim of some of the most widespread and pervasive prejudices imaginable.
They are those that the Nazi's thought unworthy of life, they are those targeted by geneticists for non-existence, they need fear those who wear black hats and those who wear white coats.
They are educated only under protest, they are included as a concession rather than a right, they are neighbours only because petitions failed to keep them out.
They are kept from the leadership of their own movement, they are ignored by the media, their stories are told to glorify Gods that they do not worship.
That they are a 'people' is questioned even though they have a unique history, a unique voice, a unique perception of the world.
That they are a 'community' is questioned even though they have commonality, they have mutual goals, they have a collective vision of the future.
That they are have a legitimate place at the table is questioned simply because no one's ever offered a seat.
They are a people.
They ask for respect and receive pity.
They ask for fair play and are offered charity.
They ask for justice and wipe spittle off their face.
They ask to silence words that brutalize them and their concerns are trivialized.
They ask to walk safely through their communities and yet bullies go unpunished.
They ask to participate fully and they are denied access and accommodation and acceptance.
And this is NOW.
This is the people who have walked the land of the long corridor, who have waited at the frontier of our bias to finally be here, now. They have survived. They have come home. They have continued, silently and without fanfare, to take hold of freedom and live with dignity. They have given everything they have for what others take for granted. Their civil liberties are perceived as 'gifts' as 'tokens' and as 'charity'. Their rights are seen as privileges. Their movement is, as of yet, unacknowledged. They are a people recently emancipated, new citizens, who are tentatively discovering their voice.
It is a voice not yet heard.
It is a voice not yet respected.
It is a voice not yet understood.
But it is speaking.
And when it is finally heard. The world will change.
The 'R' word is an attack on a people who know discrimination. Tremble when you say it. Because those who should know better will be held accountable to those who know best.
Thursday, August 26, 2010
What Adoption Does Not Do
I love to tell our adoption story when I preach. During the sermon, I show pictures taken within the first few hours of James meeting us. One shows me and James laughing heartily together. Another shows him taking a nap with his new mom. One shows him and his new brother wrestling on the bed, while another has him walking hand-in-hand with his new older brother and sister. We had much the same experience with our daughter Xiaoli’s adoption.
However, what the pictures do not show is the hurt, confusion, and emotional stress our adopted children endured. James was four years old when we adopted him, and Xiaoli was six. They were both old enough to understand that something major was happening but, since they are deaf, they had no way to understand adoption.
Even for the children who do have language, how do you describe adoption? How do you fight the rumors that circulate in the orphanages about what happens to adopted children? How do you prepare them for a family who might not look like them, smell like them, act like them, or use the same language? Every adoption story is accompanied by a story of grief and loss.
When we are adopted into God’s family, the Holy Spirit takes up residence in us. This is where the one-to-one relationship breaks down. The Holy Spirit gives us the ability to know the mind of Christ through our salvation (1 Cor. 2:10-16). We are made into a new creation (2 Cor. 5:17). When children are adopted, they receive a new family and the prospect for a new life, but they are not a new creation.
Adoption does not heal a child’s past. People often say that my adopted children are “lucky” to have been adopted. I know what they are trying to communicate, but they are not grasping the totality of what my children have lived through.
Recently I read an article by Catherine Olian, writer and former producer of 60 Minutes. This is part of what she wrote about her daughter who was adopted from Ukraine:
Outside our home, she behaved herself and charmed most everyone. She did take exception when adults told her she was “lucky”. In her blossoming English she would unhesitatingly respond, “Did you lose your first brother and sister? Did you grow up cold and hungry? Did you live two lives, in two different countries? No? Then you must be the lucky one.” I’ve yet to see anyone disagree with her.
As this incredible wave of orphan care and adoption ministry continues to gain momentum in churches, we must make sure that we have a good theological understanding of adoption and a good practical understanding of adoption.
While I will continue to show the sweet pictures of our adoption journeys during my sermons, I will also take the time to educate families about the grief and loss that is always part of adoption. Healing can take place, and for many children, it starts with adoption…but it doesn’t end there—it never does.
Tuesday, August 24, 2010
The Party

