ADOPT A BLACK CHILD By Andre Austin Rhetoric around the issue of adopting black children has softened considerably since the National Association of Black Social Workers, in 1972, likened whites adopting black children to “cultural genocide.” The group removed the genocide reference from its policy statement in 1994, but it still recommends same-race placements. And organizations like the Child Welfare League have argued in recent years that while race need not be the primary consideration in placements, it should not be disregarded. Many blacks still worry that white families cannot equip black children to navigate the country’s complicated racial landscape. Extreme opposition to whites adopting black children say that basically the whites are adopting black children to train them to be their personal house servants. I see nothing wrong with whites who adopt black children. I see it as a true application of Agape love found in spiritual texts of the NT as seen in the movie The Blind Side. However, these White families must have friends with other black families and not isolate the black child within a total white environment. These adopted black children must know their history and culture. The solution to black children not having a home isn’t a white family coming down from the sky and saving the child as stated in the Moynihan report. The Negro Family: The Case For National Action, also known as the*Moynihan Report, named after future*U.S. Senator*Daniel Patrick Moynihan, was released in 1965. It hypothesized that the destruction of the Black*nuclear family*structure would hinder further progress toward economic and political equality. The report concluded that the structure of family life in the black community constituted a 'tangle of pathology...capable of perpetuating itself without assistance from the white world,' and that 'at the heart of the deterioration of the fabric of Negro society is the deterioration of the Negro family. It is the fundamental source of the weakness of the Negro community at the present time.' Further, the report argued that the matriarchal structure of black culture weakened the ability of black men to function as authority figures. This particular notion of black familial life has become a widespread, if not dominant, paradigm for comprehending the social and economic disintegration of late twentieth-century black urban life. (pp.218-219) After the Million man March and the Million Family March a rocket increase in Blacks adopting Black children occurred. The Black community must build upon this progress. The black community must unite and pool recourses together to make things and or offer services and enter upon international trade. We represent 12% of the population and must strive to own 35% of the wealth of America. Once this happens the pathology of the black family will be extinct and the Black man can come fly down like an angel, be a hero, be a man and save himself and his family. Whites can help but this is a job for the Blackman.