By Sherrie L. KappaMy biological mother met my biological father in Alexandria, Virginia. I was told she met him after she had locked her keys in her car and he was a local fireman who came to help her.

I was born in 1961 in West Virginia and adopted by a family that had a 9-year-old biological daughter. My adoptive father was a coal miner and a pastor of a church, and my adoptive mother did not work.

They had not planned to disclose my adoption to me, but I learned about it by accident when I was 13 years old and  found a letter my adoptive mother had written to another pastor’s wife in which she stated she had two adopted children—a teen daughter and a young son. My best friend was there with me and she confirmed that I was adopted and that everyone knew but me. Too scared to ask my often abusive, narcissistic mother, I waited until my father came home from work. He verified that it was true. He was a sweet man and hated lies. I think it was a relief to him.

That weekend he took me to meet my biological mother. He said he’d met her when she was only a few months pregnant. She was a waitress in a bar, and he was at the bar, he said, trying to save souls. He told her that she should be taking better care of herself, and she told him that she didn’t want the child and that he could have it when it was born. He gave her his phone number. In September of that year, she called and told him I had come early and was sick. I’d been diagnosed with fetal alcohol syndrome, and the doctors transfused my blood. My biological mother signed the forms to relinquish me for adoption and left the hospital before my adoptive parents arrived to pay the hospital bill and bring me home.

Several months after I found out about being adopted, I ran away to my biological mother’s home and met three half siblings. I learned that she’d also relinquished a 6-year-old son the same year I was born. My birthmother called my adoptive father to come pick me up and also called police to scare me into not coming back. Needless to say, I did not have any further contact with my birthmother until my older brother came looking for me when I was 16.

My adoptive father had a heart attack and died that same year, after which my adoptive mother decided I needed to work to pay rent, so I attended high school during the day and worked a full-time job at night at the local hospital. On my days off, I cleaned for her. She took my entire check every month. This doesn’t seem like a big deal, unless you’ve lived through it. She informed me that I would not be going to college; she wasn’t going to pay for a child that was not her blood.

I graduated high school when I was 17, immediately married my brother’s best friend, and got out. About six months later, we moved to the same town in which my biological mother and her family lived. My biological mother adored my husband, and this paved the way for me to try to be a part of her life. I lived right up the street from her house for four years, and although she never once visited me, I was invited to her home on the rare occasion. I believe I valued those visits much more than she did

I asked my birthmother who my father was. She said his name was Bennie H., he lived in Mockingbird, Texas, and worked for Bekins Transportation. She said he had blue eyes and his wife was Chinese, but she didn’t know much else. She’d  told him she was pregnant, and he took off. For many years I tried to find Bennie H. I called Bekins. I found out there is no Mockingbird, Texas, so called Information for towns all over the state. Most of the operators were kind; they would give me five numbers and five addresses at a time. I wrote nearly 100 letters. And when I had the money, I called as many numbers as I could.

In the early 1980s, along came the Internet, and I wrote or called every Bennie H. I could find, without luck. Lots of Google searches, lots of Yahoo searches. I couldn’t find any Bennie H. in Texas.

My life often interrupted my search, but I never gave up. I worked full time, divorced, re-married, and raised a son. I went back to school to obtain a degree, often working two jobs.

Along came Facebook. Same searches. Nothing new.

In 2016, my best friend and I discussed her search. She was looking for a grandfather, and she suggested I join a Facebook group for people using DNA to search for family; she also suggested several DNA testing sites that she was using. I sent my test to Ancestry and found a group on Facebook that had “search angels.” They pointed me toward several adoption registries, and I signed up with all of them.

About three days later, I got an email that one of the Angels had found a Bennie H. in an old 1961 Dallas city registry.  And there he was, listed as living on Mockingbird Lane. As it turned out, this was actually the address of Bekins, his employer. He lied to my mother so she wouldn’t track him down. The “angel” also gave me information on a Bennie in Kansas and one in North Carolina.

I called the number in North Carolina. It was the right one. I talked with his brother, and Bennie had been there all along, about a three-hour drive from my front door. He had died just eight months before my call. I talked to an aunt and uncle who told me about two sisters on the east coast and two in Texas, but they didn’t want to give me any other information. But I stalked, and within two days I had the married names and the telephone number of all four sisters.

I called and I wrote to each of them. We talked and texted and became friends. A few months later, I met two of them and the uncle on the east coast, and we made plans for all five sisters to get together. They shared pictures of Bennie, and although he didn’t look like me, I tried really hard in my head to make my blue eyes look just like his. And the curl in my hair to match his. And in my mind, his father, my grandfather, looked so much like my son.

I obtained his military records and learned that he has O+ blood, which I’m pretty sure my biological mother has as well. I am A negative—slightly rare, though not enormously so. So I called my maternal half-sister and asked if she thought our mother has type A blood. “Oh sure”, she says, “she does.”

I’d been asking the eldest paternal sister to do take an Ancestry DNA test so I could see “sister” come up on my computer screen. While waiting on my own DNA test results, I built an extensive Ancestry tree, tracing Bennie all the way back to 1040, to the original “H.”

Nine months into this journey, the eldest sister finally took the test.

In the middle of this madness, I received my DNA test results and saw those Hs. Among my matches was a second cousin, Leslie, who contacted me. She wasn’t from the H family, she said. “We’re the C family and you are my cousin.” We puzzled back and forth about this for several months, but we couldn’t seem to agree on how we were related so I let it go.

When my new paternal sister’s DNA results came in, they showed that we are not a match. They were Bennie’s children. I was not his child. We share cousins approximately six to eight generations back. We connect to the same H ancestors I observed among the 1,500 or so DNA matches. I cried. My new “not my sisters” cried. I have been looking for these girls all my life. I’d become attached. I loved them.

But they don’t belong to me at all. They are not family. They told me it didn’t matter, but oh boy, it sure does.

My mother at that point was old and sick so I didn’t call her directly to ask again who my biological father was. Instead, I called my maternal half-sister. She asked my mother, and my mother once again lied, insisting that Bennie H. was my father. She said the DNA was wrong and I was lying. I upset my mother, and my sister told me never to contact them again—any of them. A few cousins still talk to me on Facebook, but I won’t be getting any invitations to the family reunions.

After crying on the phone to an Ancestry representative for nearly an hour, asking if my DNA results could somehow be wrong, the representative explained to me that DNA does not lie. With her help, I started over with my Ancestry DNA tree. My new tree had only two leaves—one for me and one for my biological mother. Within a day, new half-sister, Lisa, turned up in my matches. I contacted her, and she said it was possible that we were sisters, that her father had many extramarital affairs. But, she said, he was mean, an alcoholic, and a pedophile, and the four living siblings didn’t want anything to do with me. I cried more. My new family didn’t want to talk to me at all. They were ashamed that I was alive. Two others are already dead and don’t get an opinion. She gave me that one day in which to ask questions, which she answered, and then she blocked me on Ancestry and on Facebook, as did all her (my) other siblings and their children.

I pull up my bootstraps and keep going on in this mad world.

But I have my father’s name—the real one—William C. And pictures shared on Ancestry. In them is my face, my son’s face. There’s no denying this DNA. By gosh, I actually look like someone.

I am one of 12 children between these two biological parents, and none other than my younger maternal half-brother wants me. He tries, but he has his own very full life with not a lot of time for a sister four hours away. He doesn’t want to get in between all the madness of my relationship with my maternal siblings and my biological mother, who don’t want me in their lives, but he and I do talk, and he is my one and only lifeline.

My adoptive siblings, a brother and a sister, now no longer talk to me either. They told me years ago that I should not have tried looking for biological family, that I should have been happy with the one I had. They say that they know I never wanted to be in their family. (They’re most certainly right about that one.) So I’ve had to let them go as well.

As for my friends and cousins, I wish they’d stop saying, “But at least you had a good family to raise you.” They only see what I have allowed them to see. I’ve gone through the gamut of emotions over this: anger—lots and lots of anger; grief over of losing someone I never met, over losing someone I looked for 40 years, over losing sisters that were not my sisters. I feel disconnected every single day.

I’m not putting all this out here so anyone will feel sorry for me. My story is much nicer than that of many I have read. I now know my truth. I have a wonderful husband. He works hard, he loves me, and is my best friend. I have the very best son. He’s much like his dad—he works hard and he loves his momma. He has a hard time with relationships though; he’s had no family around him growing up—no aunts, uncles, cousins, or siblings. No one. Much like me. All alone, always. He doesn’t want children. And his aloneness makes me saddest of all.Sherrie L. Kappa lives in North Carolina with her husband and fur baby. She’s a medical staff professional and volunteers with a DNA research group. To date, she’s helped 34 individuals find and connect with their biological family.

By Megan Culhane GalbraithOnce upon a time a little girl was born in a charity hospital in Hell’s Kitchen to an unwed mother.

Her name was Gabriella Herman and she was adopted about six months later. Her name was changed and her identity was erased. Her birth certificate was dated two years after she was born.

By the time she was six months old she’d had three mothers: a birth mother, a foster mother, and an adoptive mother.

_____

My reunification with my birth mother began via a letter from Catholic Charities followed by another by Air Mail from my birth mother. To me it felt like a new beginning. Perhaps then it is fitting that our relationship would end with a letter. This time it was sent 25 years later and by certified mail.

_____

The Guild of the Infant Saviour: An Adopted Child’s Memory Book is my attempt at unwinding the story of my birth and identity through the lens of stories told to me by my birth mother. The book was accepted for publication on Mother’s Day 2020. The synchronicity was not lost on me. My debut! My first-born! My book baby! My mother—dead for decades—wasn’t here to celebrate my happy news, so I called my birth mother to tell her my book was about to be born.

She was excited for me on the phone. She mailed me a congratulatory card. Inside she wrote; “You did it! Congratulations on getting your book in print in 2021. How wonderful! XOX.”

She was fond of using the USPS and had a habit of sending me envelopes stuffed with news clippings, Harper’s articles she’d torn out of the magazine, and typed letters that contained sternly worded directives even though I hadn’t asked for her advice. I called these her “lectures.” I shrugged them off in the interest of maintaining a relationship with her. After all, she was the only mother I had left.

_____

I use dolls as a window into my story by recreating photos from my baby book in my dollhouse. Doing this allowed me some distance from my fears. By playing with dolls I could examine those fears through a different lens. Dolls are used to understand trauma in myriad ways—“show me where he touched you,” or “point to where it hurts” or “can you show me where she hit you?”

Memory born from trauma is full of dead ends. Shame is spring-loaded. My birth mother’s stories circled back on themselves: they were versions of a truth.

When I brought up the shame and the trauma I felt as an adoptee, she said they were useless emotions.

_____

As I dove into editing my book I sought permissions from my father, my siblings, and my birth mother to use various photos from my baby book or, in my birth mother’s case, from the album she’d given me titled “Our Family Album.” These were photos of her as a teenager, in her early 20s, and of our reunion in New York City, at a hotel just blocks away from The Guild of the Infant Saviour, the Catholic unwed mother’s home where she’d been sent to have me.

Dad gave his immediate approval: “No one can tell your story but you, honey,” he said. One of my siblings supported me; the other did not.

After weeks of unusual silence from my birth mother I became concerned. My follow-up emails were met with what felt like chilly silences. When she finally wrote back her tone was cold.

“I sent you a letter about permissions,” she said. “You need to go to your local post office to investigate.”

“Need” and “investigate.” Those words sent me into a spiral of anxiety.

In the early stages of my search for her I’d used the number on my birth certificate to compare with the numbers in the genealogical listings at the New York Public Library. It was an exhaustive and fruitless effort. Now, she was asking me to search again, but without a USPS tracking number I was at a loss. It was like I was setting out on another search but this time without even a number as a clue.

_____

I began thinking about silences. I re-read Silences, by Tillie Olsen.

THE BABY; THE GIRL-CHILD; THE GIRL; THE YOUNG WRITER-WOMAN

“We cannot speak of women writers in our century (we cannot speak of some in an area of recognized human
achievement) without speaking also of the invisible, the as-innately-capable: the born to the wrong circumstances—diminished, excluded, foundered, silenced,” writes Olsen.

“We who write are survivors . . .”

_____

Many emails later, my birth mother forwarded the USPS details to me. As I clicked through the tracking system I realized she’d sent me a certified letter. I was stunned. It had been undeliverable for nearly a month and was now on its way back to her marked, “Return to Sender.”

_____

re.turn  |  \ ri-ˈtərn
intransitive verb
1.     to go back or come back again //return home

transitive verb
2.     give, put, or send (something) back to a place or person

sent\ ‘sent\; sending
transitive verb
1.     to cause to go: such as
        a. to propel or throw in a particular direction
        b. DELIVER //sent a blow to the chin
2.     to cause to happen //whatever fate may send
3a:   to force to go: drive way
         b. to cause to assume a specified state //sent them into a rage

_____

A wise friend of mine told me her experience with book publishing was 90 percent wonderful and 10 percent “a blow to the head you never saw coming.” Here was my 10 percent. I felt physically sick for days. I couldn’t sleep. I couldn’t eat. I felt nauseated and deeply lonely. The two people most opposed to me using my voice were the two most closely connected to me by adoption.

Why a certified letter? Why such an abrupt change in tone? Why the long silence and sudden secrecy? What had changed in the days between our upbeat phone call, my birth mother’s congratulatory card, and this letter? Why couldn’t she have returned my phone calls?

“Can you please email me the contents of the letter?” I wrote.

“After two failed attempts by the U.S. Postal Service to deliver this May 22, 2020, certified letter to you, I have no choice but to send it by e-mail,” she wrote, copying my editor and the series editor.

Before she’d grant me permission to use the three photos she’d need to read, revise, and edit my entire manuscript, she said. She suggested there were inaccuracies. She requested her privacy.

“I hope that you will have the honesty and integrity to grant this request,” she wrote.

Was she trying to keep my book from being published? Why was she making this about her? I felt like she was trying to silence me just at the time I was finding my voice.

_____

The search for my birth mother began nearly 25 years ago via a letter from Catholic Charities that contained her “non-identifying information.” From those spare details, plus a search by my caseworker, I found her. She’d been willing to be found. We began a long-term relationship. She’d promised to be my open book. She’d said I could ask her anything. I listened to her stories and wrote a book about piecing together my identity via her memory, among other things.

She’d surrendered me when she was 19 years old. We’d done the hard work of knitting each other into our families. Now she was demanding I erase her from my narrative.

How could I choose a name for her that would signify this second erasure, this silencing?

_____

erased; erasing; erasure
transitive verb
1a.   to rub or scrape out //erase an error
b.     to remove written or drawn marks from //erase a blackboard
c.      to remove (recorded matter) from a magnetic medium //erase a videotape
d.      to delete from a computer storage //erase a file
2a.    to remove from existence or memory as if by erasing
          b. to nullify the effect or force of

_____

Fairy tales fascinate and annoy me because of the lack of agency of the female characters. The women are acted upon, locked away, shut up, and shut down (many times this involves a wicked stepmother.) They wait for permission to speak, or for a prince to rescue them.

In deciding on a pseudonym for my birth mother I was firm that I would not erase my birth name, or our shared last name. I’d had enough of the shame, secrets, and half-truths that burden us adoptees. The shame wasn’t mine to carry anymore. If she wanted to live in the shadows, so be it.

I’ll rename her in my book I told my editors, but I won’t erase myself in the process.

I chose the name Ursula. It reminds me of another tale; that of Ursula the Sea Witch in Hans Christian Anderson’s 1836 version of The Little Mermaid. Ursula demands the little mermaid’s voice in exchange for fulfilling her desires.

“But if you take away my voice,” said the little mermaid, “what is left for me?” goes the tale. … “Put out your little tongue that I may cut it off as my payment …” says Ursula.

_____

In his column for Catapult called “Love and Silence,” my friend and fellow adoptee Matt Salesses writes about how hard it is to tell a story the narrator is not supposed to tell.

He teaches Maxine Hong Kingston’s The Woman Warrior. He writes:
“. . . begins with a story the narrator is not supposed to tell. It is the story of her drowned aunt, who was erased by her family because her story is unacceptable: She became pregnant out of wedlock. In punishment, the townspeople burned the family’s crops and killed their livestock, and the next day, the aunt was found with her baby in a well. The narrator, Maxine, is told this story by her mother, on the day she gets her first period.

“Beware, the story implies, of desire. The narrator’s retelling of her mother’s story doesn’t censor desire, but explores it, wondering whether the baby was a result of rape or love, why the aunt did not abort it, why she jumped into the well with it—a kind of mercy? The retelling is an act of love. Maxine frees her aunt from erasure, by making the story-that-should-not-be-told (which is always only one story) into many stories, reinstating her aunt in the realm of imaginative possibility.”

The retelling is an act of love … in the realm of imaginative possibility.

_____

One of Ursula’s favorite books was Diane Setterfield’s The Thirteenth Tale. I have the copy she gave me here in my lap. I’ve read the novel many times. It was Setterfield’s first published book.

The narrator is Margaret Lea—whose name is near perfectly similar to my birth mother’s. In the novel, Lea admits to feeling like half a person who is compelled to unwind the narrative threads and the secrets of a reclusive writer named Vida Winter. Winter tells her dark family story through Lea, who is not allowed to ask questions.

The epigraph of the novel reads:

“All children mythologize their birth. It is a universal trait. You want to know someone? Heart, mind, and soul? Ask him to tell you about when he was born. What you get won’t is the truth; it will be a story. And nothing is more telling than a story.”
—Vida Winter, Thirteen Tales of Change and Desperation

The Thirteenth Tale is a story about endings as much as beginnings. It is structured to begin where it ends because, in the end, both characters confront the weight of family secrets, their pasts, and their intersecting stories. Its themes are identity, loss, reconciliation, and death.

I’m unsure what compelled me to pick up the book again except the vague memory that it was a book about a book about memory, and that it was significant to my birth mother. When I first read it years ago, I’d wondered if she was trying to tell me something. It felt like a harbinger. Just like the main character, Ursula had been telling me stories about my birth and her life for years. Many times she bristled at my questions and shut me down.

“The past is the past, just leave it there.”

“Whose memoir are you writing, mine or yours?”

The end always justifies the beginning.

_____

I have a poem by Lucille Clifton secured to my refrigerator titled, “why some people be mad at me sometimes” …
“they ask me to remember
but they want me to remember
their memories
and I keep on remembering
mine.”

_____

Most fairy tales have a “happy ending,” but that rarely happens with adoption. Have we come to the end of our story? Is this what is meant by “coming full circle?”

I was born. I was surrendered. I was adopted.

We were reunited: lost and found and lost.

It’s been nearly a year of silence from her. My book will be born on almost the same day one year after she sent me that certified letter.

I must now be the one to surrender.

THE ENDMegan Culhane Galbraith is a writer and visual artist. Her work was a Notable Mention in Best American Essays 2017, has been nominated for two Pushcart Prizes, and has been published in Tupelo Quarterly, Redivider, Catapult, Hobart, Longreads, and Hotel America, among others. She is associate director of the Bennington Writing Seminars and the founding director of the Governor’s Institutes of Vermont Young Writers Institute. Look for her on Twitter, on Instagram here and here, and on Facebook here and here. Go here to buy signed copies of The Guild of the Infant Saviour and for information about events and interviews.

By Cindy FlemingGrowing up as an adoptee, I frequently fielded questions from friends and strangers alike. “Do you know who your real mother is?” “Do you think you look like your parents?” “What [ethnicity] are you?” The first two questions were easy to answer: My mother is my real mother. No, I don’t look like either of them. But the third question hounded me my whole life. It speaks to a universal quest to identify with a group. And it speaks to the need of others to figure out who we are. For an adoptee, another question swirls around in the mix: Are we valid?

On one hand, our identity is who we believe we are, and on the other it’s who others believe us to be. In essence, the identity question is two-part: ‘Who am I?’ and ‘Who do you think I am?’ Adopted or not, we work to reconcile our personal vision of who we are versus who others believe we are. Yet when you’re adopted, there’s an added layer. For me, and I imagine for many adoptees, there’s a struggle to answer the question ‘Who are you?’ When others challenge our identity because of our adoption status, it’s difficult enough; but it’s further complicated by the fact that we have incomplete information about our genetic roots and, therefore, we can’t answer. And even when we get that information, we’re still left wondering how others view us.

I was adopted at birth and didn’t know my birth ethnicity until I was an adult. Of course, I had the ethnicity of my adoptive family, but even that was muddled. Muddled, in part, because my parents were somewhat non-traditional in the way they raised me—without strong traditions, based on ethnicity or religion. My parents were raised Jewish, but did not consider themselves religiously Jewish. My mother explained that while we were not religiously Jewish, we were “ethnically Jewish.” What does that mean exactly? I love brisket and knishes. I know what a seder is (a Baptist friend corrected me on a few details). I picked up some Yiddish words listening to conversations between my grandmother and her friends. But does that make me Jewish? From a religious standpoint, it does not. In fact, according to Jewish law, adoption alone doesn’t make you the religion of your adoptive mother. As an adult I learned that my birth mother is Protestant, and children born to non-Jews and adopted by Jewish parents must go through rituals of conversion before they are considered Jewish. I did not.

Inasmuch as being Jewish could be part of my identity—religious or ethnic, I didn’t need to wait until adulthood to know I wasn’t a real Jew. This was established by some of my relatives. Jewish preteens typically prepare for a bar- or bat-mitzvah to be welcomed into the adult Jewish world. When I was about 11, I overheard a relative question another as to why I wasn’t preparing. The answer dismissed me—and my entry into the Jewish adult world—with but one sentence, “She’s not a real Jew.” I remember feeling like an imposter. From then on, despite my mother telling us that we were “ethnically” Jewish, I felt increasingly detached, especially around holiday gatherings. Years later, my non-Jewish status was confirmed by my own mother! I had received a threatening letter from an anti-Semitic group, and before forwarding it to the Southern Poverty Law Center, I showed it to my mother. She waved it away, saying what I’d already heard—“but you’re not really Jewish.”

So, if I can’t claim a Jewish identity— ethnic or religious—then by the same logic, I can’t claim my grandparents’ Ukrainian, Lithuanian, and Austrian ethnic backgrounds either. Back to the drawing board.

No doubt, adoptees have all sorts of reasons for discovering their birth or genetic backgrounds. I actually don’t know what compelled me to seek my birth certificate or to make contact with my birth mother. Even though I’d struggled as a kid to fit in as Jewish, it didn’t occur to me at the time to search for any other ethnic identity. It wasn’t until I was a new mom that I started giving real thought to my birth story. When I requested my records from Maine, I spent several years contemplating whether to write to the woman who brought me into this world. Eventually I did. I projected her need to know about the baby she’d given up, basing that assumption only on my own feelings toward my children—trying to imagine how a woman could part with her child. I thought perhaps she might want to know that I’d had a good life. Or perhaps wondered if she’d want a relationship with me. She did not. But another motivation for my search was to learn of an ethnic identity that I could claim as part of my own. When my birth mother declined contact, I felt like she had denied me a bit of that ethnic identity.

My need to discover more details about my genetic identity waxed and waned after the initial contact with my birth family. Then something clicked. I’m not sure whether it was because the Census questioned my response to the ethnicity question (it changed my response ‘American’ to ‘refused to answer’) or if curiosity finally got the better of me. I ordered a kit from AncestryDNA and within weeks had a breakdown of my genetic heritage.

So what have I done with these results? Besides connecting with half-siblings I never knew I had (that’s another story), I’ve had fun exploring the traditions and places where my DNA originated. At Christmas, I baked and cooked my way through the traditional foods of my genetic ancestors. And I’m hoping to visit or re-visit the countries represented by my DNA. And yet, despite doing these things, I’m still left wondering, does any of it give me a true ethnic identity? Does baking beautiful lussekatter make me Swedish? Does mulling a warm glühwein make me German? When I step off the plane in Scotland, will they recognize their native daughter? Will I feel a part of these places or these people? Or will I still be an imposter?

In our melting pot country, we place so much emphasis on our ethnic heritage: We’re not American, but Irish-American, Chinese-American, Italian-American. Even the Census forces you to record some ethnicity other than American. When you’re adopted, however, it’s complicated. I sometimes wonder why it’s important, but I know that it is. We want to belong. We want to know where we came from. No matter how grounded we are, we yearn to have connections to others. But when you’re adopted these connections can feel tenuous. And I, for one, am still left asking, “Who am I?” and “Who do you think I am?”Fleming lives in New Hampshire, where she’s a writer. She’s known all her life that she’s an adoptee, but only recently embarked on a journey of discovery. Through searching and genetic testing, she’s connected with new family members, and in joining the adoption conversation has found new opportunities for personal growth and reflection. You can connect with her via Twitter @cidkfleming.BEFORE YOU GO…

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By Jen CarraherThere are moments in our lives when the coincidences of being a human in an often-discordant world can feel overwhelming. In the early 2000s, as a young graduate student, I examined the (then-new) assisted reproductive technologies and ideas of relatedness: how material (flesh and blood) and information (genes) are used to help define different anthropological kin structures. In short, I somewhat blindly argued that the primacy of the biological part of relatedness could be surmounted through “different” ways of relating to define family. In hindsight, it was complacent to exclude the biological from my anthropological study of family. Little did I know that almost 15 years later my life would collide with these notions, head-on.

In late December 2020, I discovered through an at-home DNA test (gifted to me by one of my kin, nonetheless!) that I share no biological or genetic link with the man who, for 47 years, I believed to be my father. What’s more, the man with whom I do share half of my genetic material—and a remarkable physical likeness—has, for my entire life, been living with his family just miles away from my hometown and from the group of people I have always called my kin.

There’s an idea in anthropology that kinship is a mutuality of being: kin are intrinsic to one another’s identity and existence. The relational nature of kinship, traditionalists argue, lies in the fact that all those who are “related” are connected through the lineage of the mother and the father and, therefore, share traits and qualities that can be traced through these parental origins: biological, cultural, communal, genetic. Such ideas of relatedness, which were once seen as fundamental, came under scrutiny in the 2000s as deterministic. Cultural critics argued kinship as outmoded altogether, particularly in light of assisted reproductive technologies such as invitro fertilization, intrauterine insemination, gamete donation, and surrogacy. Today, however, the centrality of kinship to relatedness has been brought back to life, likely influenced by DNA testing. I’ve wondered lately whether this is because understanding ways of relating has come full-circle and we now recognize that while kinship and relatedness can be all-encompassing, the “intrinsic” nature of biology is still fundamental to a person’s identity? As an adult who inadvertently uncovered her misattributed parentage, I would argue that this is absolutely the case.

It is the nature of our progressive and progressing society to believe that we can surmount such simple notions as biological relatedness. But the fact that social, cultural, and biological ties are intricately woven together into the fabric of our selves is crucial to understanding our essence as human beings. We are social animals, but we are closely tied in both familial and biological ways to those with whom we share our DNA. That’s not to say that other forms of relating are not of equal significance; but when I speak with other NPEs about our fundamental nature, I’m struck by the way in which every single person describes the gap between the familial/cultural/social identity and the biological/genetic self. It is remarkably common, in fact an almost universal sentiment, for NPEs to express a feeling of growing up with a lack of connectedness, a feeling of otherness, a clandestine identity as an outsider looking in … even in the happiest of families.

There’s a misconception that discovering the parent by whom one was raised is not one’s biological parent is simple. The argument goes something like: “The parent who raised you did so because he loved you like his own child, regardless of his relatedness to you.” I don’t know how many times since my DNA discovery I have been faced with the “What’s the big deal?” response. Such fallacies, that one’s relationship to the person who raised you somehow supersedes the absence of the person who made you is a painful mistake I, too, made so many years ago. Because the nature of having a misattributed parent means, by default, the relatedness to the person responsible for our being has been erased, we forever live with the knowledge that the person responsible for our creation may not even be aware of our existence. The psychological effects of that erasure permeate all aspects of a life, even before we understand why.

Obviously, a large part of this feeling of erasure cannot be separated from the fact that the relatedness (or lack thereof) has been kept secret. It’s hard to tease out whether the intrinsic biology of kinship or the underlying secrecy is the culprit for the loss-of-self articulated by so many NPEs. Who we imagine ourselves to be and who were are come into stark contrast when our true biological and genetic roots are revealed and we are brought right back to the traditional idea of kinship: kin are intrinsic to each other’s identity and existence.

The fundamental conundrum of who we are should never be denied by “objective” academic observers or obscured by insensitive assumptions like those I made years ago. We actively seek kinship narratives to define who we are. When the biological understanding and the social construct of the family come in direct opposition to one another, we are forever changed. All of the stories we have told ourselves about who we are, how we were made, where we come from, and who we hope to be are altered forever. There’s a new kinship forged through a knowing that was lost to us long ago. There are stories we have told ourselves that make us who we are, and we have to find new ways of relating, new stories to tell ourselves, as Joan Didion famously wrote, in order to live.

*NPE = not parent expected, or non-paternal eventJen Carraher lives in the San Francisco Bay Area, where she is an advanced practice nurse in a busy community hospital. She is also a medical sociologist who has worked extensively over the past 20 years in women’s health, assisted reproductive technologies, and the social studies of science. With her sisters and brother, Carraher grew up in northwestern Montana; she uncovered her misattributed parentage in December while helping her mother, who is adopted, find her own biological father. After her DNA discovery, Jen began a podcast entitled Unfinished Truths and hopes to use the stories she is collecting to reimagine kinship through the NPE experience. Connect with her at unfinishedtruths@gmail.com and read her previous work on kinship through ResearchGate.BEFORE YOU GO…

Look on our home page for more articles about NPEs, adoptees, and genetic genealogy.

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Christina Bryan has an impressive portfolio of skills that make her exceedingly good at her work as a genetic and family investigator, but it’s her tenacity that drives her success where others may fail. Based in Marin County, California, she helps clients across the country cope with life-altering DNA test results and shocking family surprises, untangling misattributed parentage discoveries and locating their biological family members. Whether working with adoptees, donor-conceived adults, or others who’ve had a misattributed parentage experience (MPE), she employs an array of investigative strategies and doesn’t stop until she’s solved a client’s puzzle.

A Portland, Oregon native, Bryan moved to the Bay area to go to California State University, East Bay, where she earned a bachelor’s degree in sociology and became a performance analyst in the investment banking field. But after she took an autosomal DNA test in 2014, she found herself on a new career trajectory. She learned about the science of DNA, applied it to her own family tree, and began using her newfound skills to help others solve the puzzle of their parentage or better understand their ancestry. It quickly became apparent it wasn’t merely a hobby; it was a calling, as the nickname her clients have given her suggests—Super Sleuth.

In 2016, she began taking on complex cases for high profile clients and performing international and historical research. She’s in demand not only for her persistence but also for her intuition, which has helped her solve cases for attorneys and law enforcement personnel. She’s also co-host, with Jodi Klugman-Rabb, of Sex, Lies & the Truth, an entertaining and informative podcast about DNA surprises.

Bryan knows her job doesn’t begin and end with solving a case. She’s likely to encounter clients experiencing stress, trauma, identity confusion, and intense emotions related to their change of status within their family and she offers comfort, humor, and emotional support. Here she talks with us about her work.

Do you call yourself an investigator or a genetic genealogist?

I’ve toyed with the title several times and am currently settled on genetic and family investigator. I also do general investigative work that’s completely unrelated to DNA and family research, so I’ve removed genealogist completely from my title.

What do most clients want when they come to you?

Everyone wants answers and a deeper and honest understanding of their story. Who wouldn’t? Clients who’ve been adopted or are NPEs (not parent expected) frequently know very little about their biological truth. If a client is looking for a relationship, I think that’s great. When someone comes with an open heart and mind, I’m profoundly impressed. We know that the other side—the biological family being sought—may look at things very differently, and that’s what we ultimately prepare for. For example, those on the other side may not feel as though they’ve lost anything or maybe don’t want to be found just yet. They may not have an open heart or mind and they may reject you for reasons that would never have occurred to you. Some want a relationship, but not necessarily a parent/child relationship. Maybe they are wondering about siblings or cousins their own age. Finding someone for the client to connect with is important for me, regardless of who it is.

Do you ever have clients who don’t want to make contact but just want the information?

Many of those I’ve worked with over the years start out just wanting some information. It feels safer for them to learn in bits and pieces and not come out swinging. But as you can imagine, it becomes hard to do nothing when the details begin to appear. You see familiar faces or hear details that interest you and you need a next step.

Is it true that you almost always find what you’re seeking?

I do have two outstanding paternity cases that are my most difficult and remain unsolved. There are even two close DNA matches, but the family is covered in NPEs at every turn. I’ve been able to discern quite a bit about the circumstances, but just need one more match on each that turns the tide our way.

In those rare cases when you’re not successful, are there typical reasons?

I never close a case, so an unsolved case will always remain open and on my radar. The most common reason for a brick wall is multiple NPEs within a family. Sometimes I need to solve another NPE case within the same family before I can move forward. This is particularly difficult when you encounter a relative who doesn’t even know they have the NPE in their family. It’s not my place to share information with someone when they are not even looking (unless it clearly impacts the case). If they are researching Grandmas’s side, I wouldn’t volunteer “Guess what, Grandpa’s not really your Grandpa.” It’s hard to sit on my hands in those situations, but, with rare exceptions, I need to do only what I was hired to do.

One client—I’ll call her Jane—was looking to find out who her biological father was. One man who was a candidate had two sisters who were happy to provide DNA for comparison to Jane. While looking at the sisters, I noticed the DNA measurement was not consistent with them being full sisters. One was an NPE and didn’t know it. I did not share the information with them.

What’s been your most challenging case?

My most challenging case turned out to be one of my most rewarding in the end. The client and siblings were raised in a few different orphanages in London during the 1950s, where they endured extreme physical and sexual abuse, which has since been uncovered as widespread. The case also involved a cult, parents that didn’t want to be found, a cover-up at every turn, and quite a bit of pain and sorrow. Regardless, they’ve learned their story, and they needed to know it.

How do you advise clients to go about contacting any biological relatives you find?

I recommend sending a snail mail letter sent via FED-EX with a signature required—the direct adult signature required option. If you choose the FED-Ex indirect signature option, it may go to a neighbor if the addressee is not home. There’s just too much uncertainty with email and connecting through social media. Those are last-ditch efforts, as is sending a message to an individual’s workplace. And I always recommend not showing up to someone’s work or home.

Making contact through other people can sometimes be a critical mistake. Here’s an example. You find cousin Susie as a match on a DNA site. You directly ask cousin Susie if she’s heard any rumors about your birth mother, then proceed to share you are the long lost and possibly secret daughter or son. What if Susie tells the whole family before you’ve had a chance to contact your birth mother? It may feel like a violation of your birth mother’s privacy. I think giving the birth mother a chance to respond first is the respectful thing to do.

Now, if you’ve given the birth mother a chance to respond and, say, she declines, then you are free to speak to whomever you want. Every human is entitled to know and share their truth, period. I tend to recommend a one-month time limit for birth parents to respond before sending a follow-up message. Otherwise, it can just drag on and on.

What fears do people have about searching?

Rejection! Imagine after you’ve made the decision to search and you get the door slammed in your face. You’ve really got to be ready for that to happen.

Clients also relying on other people’s stories or outcomes as possibilities for them. For example, if they’ve heard a nightmare scenario from someone else who’s searched, they assume they will find the same. Many worry the biological mother had been raped or there was an affair or some other turbulent event. Though we know the reason can be much simpler than that, it’s hard to fathom a mother giving up a child or concealing the identity of the biological father for any other reason.

Rejection is a realistic fear. Attempted reunions don’t always turn out well and can, in fact, be heartbreaking. How do you help clients manage expectations and prepare for the possibility of rejection?

I play a little game called “what would you do/how would you feel.” It’s actually more like a game of interrogation, because it needs to be. I ask tough and uncomfortable questions that one might never have considered. Here are some examples from real cases.

For adoptees searching for their birthparents: how would you feel or what would you do if:

• your birth parents were married with a few children when they gave you up?
• they were married and went on to have more children after you were adopted?
• after finding your birth parents, they both wanted you to call them “Mom and Dad”?
• you contacted a birth parent and they completely denied you and insisted they never gave a child up for adoption?
• you learned you had a twin sibling that your birth parents kept?
• your adoptive parents were closely related to your biological parents?
• your biological parents were a different race than you were told?
• your parents were not the religion you’d been told they were?
•  if both of your birth parents were deceased?

Also, how would you feel about your adoptive parents, and would you be open to sharing the journey with them?

For NPEs searching for a biological father or paternal relatives, how would you feel or what would you do if:

• your biological father turned out to be your dad’s best friend?
• your mother had been sexually assaulted?
• your biological father was a prolific sperm donor who may have fathered dozens of children?

For all searchers, how would you feel or what would you do if:

• your biological family members thought they were too good for you and showed zero interest?
• you were lied to right to your face?
• you were mistreated by the people you’d been looking for?
• you found a biological parent who asked you not to tell your biological siblings anything?
• You found a biological family who pretends you don’t exist?
• you finally found your biological family and they wanted you to take care of them financially?
• you felt no connection at all to your biological family?

If you’re not prepared for any of these scenarios or responses, you may not be ready to reach out. You really need to be prepared for anything.

Do you continue to work with clients after you’ve found their family member/s? Do you work with them on next steps or on managing their emotions?

After spending a lot of time on a case, I’m pretty emotionally connected myself, as I should be. I’m always thankful and honored to have been part of someone’s search, regardless of the outcome. It can be such an emotional experience, and one of the biggest of their lives, and they are putting a lot of trust in me.

The reality is, the DNA part of the case can be a cinch. Nowadays, most people can log into a commercial DNA site and help someone find the answers they are looking for. There are thousands of search angels who can do just that. This is where I differentiate myself from some of the volunteer searchers. My real work is navigating the emotional pieces of the case and ensuring the search is tailor-made to each specific person. I call it crisis management, and I’m confident it’s where I do my best work.

Can you talk about some of those emotional pieces experienced by clients during this journey?

Fear: what are they going to find?

Rejection: what if their biological relatives don’t want them?

Sadness/sorrow: if their bio parents are deceased.

Shock/surprise: finding something they never expected.

Anger: at having missed out on something they needed.

Happiness/elation: finding exactly what they needed.

Settled/at peace: finally finding the answers, regardless of what they are.

Connection: making an instant bond

Disappointment: if they thought they would feel different

How can potential clients find you?

I don’t advertise or poach potential clients who are vulnerable from Facebook groups. I rely exclusively on word of mouth and referrals from past clients and family and friends. Generally, I receive an inquiry email or a call/text from potential clients. Anyone who needs help can find me at at my website, send a message to me at christina@dnasleuth.com, or call me at (415) 378-1993. And if you’d like to share your story on the Sex, Lies & the Truth podcast, I’d love to hear from you. You can even participate anonymously if you like.

COMING SOON, A NEW COLUMN

Check back soon for a new column, Dear Christina, in which Christina Bryan answers your questions about all aspects of search and reunion. “I’m a neutral party, so I look at these situations from both sides. That’s the best way to make a cohesive and successful process for the searchers,” she says. You can ask her anything from advice about searching to how to fix an outreach that didn’t go well. Or you could tell your story so Christina can advise you about how to proceed or validate your choices and make suggestions for readers.

BEFORE YOU GO…

Look on our home page for more articles about NPEs, adoptees, and genetic genealogy.

• Please leave a comment below and share your thoughts.
• Let us know what you want to see in Severance. Send a message to bkjax@icloud.com.
• Tell us your stories. See guidelines. 
• If you’re an NPE, adoptee, or donor conceived person; a sibling of someone in one of these groups; or a helping professional (for example, a therapist or genetic genealogist) you’re welcome to join our private Facebook group.
• Like us on Facebook and follow us on Twitter and Instagram @Severancemag.

By Brad EwellTwo days after I learned I’d been adopted, we met to talk about the secret you’d kept from me. Looking back, I was completely unprepared for that conversation. I was still in shock from learning you weren’t my biological parents and that you lied by omission about this my entire life. What follows is what I wish I’d have known to express then in that first conversation. I didn’t know then that would be our only conversation about this. Had I been able to say these things then, I think it would have made it easier on all of us.

I don’t regret being adopted. I’ve had a great life; in reality I’ve been spoiled. You did a good job raising me to be the man I am today. You made me feel loved and supported. You taught me the importance of hard work and perseverance. You showed me the simple pleasure gained from working with my hands. You also guided me toward an honest life where I stand up for what I believe in without worrying much about the personal costs. When I look at my life now, I don’t see how I would have ended up where I am today if you hadn’t adopted me. I’ve got a great wife, wonderful kids, and a life I love.

But none of this changes my need to know who I am and where I come from. Searching for and reuniting with my biological family hasn’t been something I did as a rejection of you or as a result of some failure in your parenting. No matter how much you ignore my need to know, it will never disappear from inside of me. I simply have to understand who I am, and because of adoption, there’s more to that story than who raised me.

As I trace my roots, I begin to understand why I am the way I am. I still see your hand in molding me, but I also see the biological foundation of my attitudes and behaviors. I also know where some of my struggles came from. You tried to shape me to be more outgoing; maintain outward appearances; and adopt a go-along-to-get along mindset at home, but biologically it wasn’t who I was, so we clashed over these expectations.

Discovering my lineage and meeting my biological relatives makes me feel more like a whole person than I ever have. I’ve seen myself reflected back to me in others—my rebelliousness and personal style; my difficulty in going with the flow; my mischievous sense of humor; and my deep introversion. Since I’ve met my biological father and heard stories about my biological mother, these traits all make sense to me now. Before, it just felt like I was doing something wrong.

While I’m not sorry I was adopted, I deeply regret that you kept my adoption secret from me for 48 years. Looking back with 20/20 hindsight, I can see the places where I was trying to force myself into a mold that was never meant for me. While for the most part I’ve made peace with the time and energy I invested trying to be someone I’m not, I likely will always have nagging questions about what might have been had I stayed truer to who I biologically was. It’s still hard to look back on the internal struggles I had—feeling like I’d failed in some way for not fitting into the family mold. It makes me sad to think about the fuller relationship I believe we could have had if I’d known the truth.

In the end, what I hope you understand is that my need to know where I come from has everything to do with me and nothing to do with you. It’s not a result of some failing on your part. No amount of extra love or attention would have made my need to know who I am go away. From talking to others in similar situations I’ve learned that the need to understand our heritage is an inescapable desire many of us feel. How ironic that you told me several times “blood is thicker than water,” yet here we are with you now wanting to ignore that. You’re still my parents; you’re the only parents I’ve ever known; but I still need a connection to my roots to feel intact .

I hope this will all make sense to you. Please understand there’s nothing about my search that threatens our relationship, and in the end all I hope to do is become a better person through the things I learn.

Your Son,

Brad

BEFORE YOU GO…

Look on our home page for more articles about NPEs, adoptees, and genetic genealogy.

• Please leave a comment below and share your thoughts.
• Let us know what you want to see in Severance. Send a message to bkjax@icloud.com.
• Tell us your stories. See guidelines. 
• If you’re an NPE, adoptee, or donor conceived person; a sibling of someone in one of these groups; or a helping professional (for example, a therapist or genetic genealogist) you’re welcome to join our private Facebook group.
• Like us on Facebook and follow us on Twitter and Instagram @Severancemag.