About Adoptee Rage

Statistics Identify large populations of Adoptees in prisons, mental hospitals and committed suicide.
Fifty years of scientific studies on child adoption resulting in psychological harm to the child and
poor outcomes for a child's future.
Medical and psychological attempts to heal the broken bonds of adoption, promote reunions of biological parents and adult children. The other half of attempting to repair a severed Identity is counselling therapy to rebuild the self.

Saturday, September 19, 2015

Through Social Dehumanization Tactics The Adoption Industry Satisfies Demands of Society


Through Dehumanization & Objectification of adopted children, The Adoption Industry Thrives to Satisfy the Desires of Demanding Individuals

In western materialistic society the pro-adoption society uses dehumanization tactics to objectify adopted children. Through social intimidation and invalidation tactics to keep adult adoptee's living in silence, unable to socially challenge the status quote of adoption practices.

Dehumanization or dehumanisation describes the denial of "humanness" to other people. It is theorized to take on two forms: animalistic dehumanization, which is employed on a largely intergroup basis, and mechanistic dehumanization, which is employed on a largely interpersonal basis. Dehumanization can occur discursively (e.g., idiomatic language that likens certain human beings to non-human animals, verbal abuse, erasing one's voice from discourse), symbolically (e.g., imagery), or physically (e.g., chattel slavery, refusing eye contact). Dehumanization often ignores the target's individuality (i.e., the creative and interesting aspects of their personality) and prevents one from showing compassion towards stigmatized groups.

Dehumanization may be carried out by a social institution, such as in The Adoption Industry, the state, school, or family, interpersonally, or even within the self. Dehumanization can be unintentional, especially on the part of individuals, as with some types of de facto racism. State-organized dehumanization has historically been directed against perceived political, racial, ethnic, national, religious or adopted child or adult adoptee minority groups. 
Other minoritized and marginalized individuals and groups (based on sexual orientation, gender, disability, class, or some other organizing principle) are also susceptible to various forms of dehumanization. The concept of dehumanization has received empirical attention in the psychological literature. It is conceptually related to infrahumanization, deligitimization, moral exclusion and objectification.  
Dehumanization occurs across several domains; is facilitated by status, power, and social connection; and results in behaviors like exclusion, violence, and support for violence against others.


In Herbert Kelman's work on dehumanization, humanness has two features: "identity" (i.e., a perception of the person "as an individual, independent and distinguishable from others, capable of making choices") and "community" (i.e., a perception of the person as "part of an interconnected network of individuals who care for each other"). When a target's agency and community embeddedness are denied, they no longer elicit compassion or other moral responses, and may suffer violence as a result.

Animalistic versus mechanistic

In Nick Haslam's review of dehumanization, he differentiates between uniquely human (UH) characteristics, which distinguish humans from other animals, and human nature (HN), characteristics that are typical of or central to human beings. His model suggests that different types of dehumanization arise from the denial of one sense of humanness or the other. Language, higher order cognition, refined emotions, civility, and morality are uniquely human characteristics (i.e., traits humans have that non-human animals do not). Cognitive flexibility, emotionality, vital agency, and warmth are central to human nature. Characteristics of human nature are perceived to be widely shared among groups (i.e., every human has these traits), while uniquely human characteristics (e.g., civility, morality) are thought to vary between groups.
According to Haslam, the animalistic form of dehumanization occurs when uniquely human characteristics (e.g., refinement, moral sensibility) are denied to an outgroup. People that suffer animalistic dehumanization are seen as amoral, unintelligent, and lacking self-control, and they are likened to animals. This has happened with Black Americans in the United States, Jews during The Holocaust, and the Tutsi ethnic group during the Rwandan Genocide. While usually employed on an intergroup basis, animalistic dehumanization can occur on an interpersonal basis as well.
The mechanistic form occurs when features of human nature (e.g., cognitive flexibility, warmth, agency) are denied to targets. Targets of mechanistic dehumanization are seen as cold, rigid, interchangeable, lacking agency, and likened to machines or objects. Mechanistic dehumanization is usually employed on an interpersonal basis (e.g., when a person is seen as a means to another's end).

Related psychological processes

Several lines of psychological research relate to the concept of dehumanization. Infrahumanization suggests that individuals think of and treat outgroup members as "less human" and more like animals; while Irenaus Eibl-Eibesfeld uses the term pseudo-speciation to imply that the dehumanized person or persons are being regarded as not members of the human species. Specifically, individuals associate secondary emotions (which are seen as uniquely human) more with the ingroup than with the outgroup. Primary emotions (those that are experienced by all sentient beings, both humans and other animals) and are found to be more associated with the outgroup. Dehumanization is intrinsically connected with violence(cite?). For the most part, one cannot do serious injury to another without first dehumanizing him or her in one’s mind(cite?) . Military training is, among other things, a systematic desensitization and dehumanization of the other, and servicemen and women find it psychologically necessary to refer to the enemy contemptuously with animal or other non-human names. Lt. Col. Dave Grossman has shown that without such desensitization it would be difficult, if not impossible for men to kill, even in combat, even under threat to their own lives.
Delegitimization is the "categorization of groups into extreme negative social categories which are excluded from human groups that are considered as acting within the limits of acceptable norms and/or values.
Moral exclusion occurs when outgroups are subject to a different set of moral values, rules, and fairness than are used in social relations with ingroup members. When individuals dehumanize others, they no longer experience distress when they treat them poorly. Moral exclusion is used to explain extreme behaviors like genocide, harsh immigration policies, and eugenics, but can also happen on a more regular, everyday discriminatory level. In laboratory studies, people who are portrayed as lacking human qualities have been found to be treated in a particularly harsh and violent manner.
Martha Nussbaum (1999) identified seven components of objectification: "instrumentality", "ownership", "denial of autonomy", "inertness", "fungibility", "violability", and "denial of subjectivity",

Facilitating factors

While social distance from the outgroup target is a necessary condition for dehumanization, some research suggests that it is not sufficient. Psychological research has identified high status, power, and social connection as additional factors that influence whether dehumanization will occur. If being an outgroup member was all that was required to be dehumanized, dehumanization would be far more prevalent. However, only  members of high status groups associate humanity more with ingroup than the outgroup. Members of low status groups exhibit no differences in associations with humanity. Having high status makes one more likely to dehumanize others. Low status groups are more associated with human nature traits (warmth, emotionality) than uniquely human traits, implying that they are closer to animals than humans because these traits are typical of humans but can be seen in other species. In addition, another line of work found that individuals in a position of power were more likely to objectify their subordinates, treating them as a means to one's own end rather than focusing on their essentially human qualities. Finally, social connection, thinking about a close other or being in the actual presence of a close other, enables dehumanization by reducing attribution of human mental states, increasing support for treating targets like animals, and increasing willingness to endorse harsh interrogation tactics. This is surprising because social connection has documented benefits for personal health and well-being but appears to impair intergroup relations.
Neuroimaging studies have discovered that the medial prefrontal cortex—a brain region distinctively involved in attributing mental states to others—shows diminished activation to extremely dehumanized targets (i.e., those rated, according to the stereotype content model as low-warmth and low-competence, such as drug addicts or homeless people).

Race and ethnicity

Dehumanization often occurs as a result of conflict in an intergroup context. Ethnic and racial others are often represented as animals in popular culture and scholarship. There is evidence that this representation persists in the American context with Black Americans implicitly associated with apes. To the extent that an individual has this dehumanizing implicit association, they are more likely to support violence against Black Americans (e.g., jury decisions to execute defendants). Historically, dehumanization is frequently connected to genocidal conflicts in that ideologies before and during the conflict link victims to rodents/vermin. Immigrants are also dehumanized in this manner.


Fredrickson and Roberts argued that the sexual objectification of women extends beyond pornography (which emphasizes women's bodies over their uniquely human mental and emotional characteristics) to society generally. There is a normative emphasis on female appearance that causes women to take a third-person perspective on their bodies. The psychological distance women may feel from their bodies might cause them to dehumanize themselves. Some research has indicated that women and men exhibit a "sexual body part recognition bias", in which women's sexual body parts are better recognized when presented in isolation than in the context of their entire bodies, whereas men's sexual body parts are better recognized in the context of their entire bodies than in isolation. Men who dehumanize women as either animals or objects are more liable to rape and sexually harass women and display more negative attitudes toward female rape victim.