Using interdisciplinary analysis, Kit W. Myers examines the adoption of Asian, Black, and Native American children by White families in the United States. He shows how race has been constructed relationally to mark certain homes, families, and nations as spaces of love and better futures—in contrast to others that are not.

This article explores the complex experiences of adopted people who identify as LGBTQ+, highlighting the intersectionality of their identities and the impact on their mental health, well-being, and identity development. It emphasizes the need for inclusive and culturally competent support systems, policies, and research to promote resilience and affirm their diverse identities.

Parenting author Kayla Craig; Lauren Pinkston, Kindred Exchange; Kristin Langrehr, 111Project; and Stephanie Robinson, Faith to Action, share their own experiences of caring for orphans and adoption. Their reflections provide realistic ways to be involved in supporting orphaned and vulnerable children.

This contribution aims at highlighting principles as well as recommended practice to guide states in ensuring a cross-border kafāla placement is in the best interests of a child.

Since joining the European Union in 2007, Bulgaria has sought to make changes in its child welfare system for children raised in care institutions around the country. According to UNICEF, in 2021 there were 10,000 children living in alternative care in Bulgaria - most of them were ethnic Roma or children with disabilities. This is the story of how Bulgaria Without Orphans has played a role in Bulgaria's care reform.

This learning brief explores the formalization and replication of Kafaalah, an Islamic practice of caring for orphans and vulnerable children, as an alternative family-based care option in Kenya.

This study, conducted in Mthatha in South Africa's Eastern Cape province, sought to describe Xhosa cultural attitudes in relation to adoption.

This brief provides an overview of Kafaalah, an alternative family care option rooted in Islamic tradition, where a sponsor (Kafiil) cares for a child (Makfuul) without severing the child's ties to their birth family. It explains how Kafaalah differs from adoption by emphasizing that the child retains their birth family name and inheritance rights.

This article aims to trace and present some themes on Sweden's history of transnational adoption, with a particular focus on the public debate and the different narratives that representatives of the adoption triangle—the adoptees, the adoptive parents, and the biological parents—tell when dealing with transnational and transracial adoption as a personal and political phenomenon.

This study focused on internationally adopted children from Russia to Spanish families who suffered early institutionalization. The study found that these children were at risk of a late onset of internalizing problems in adolescence. Both pre-adoption, adversity-related, and post-adoption factors predict variability in internalizing problems in this population.