Questioning Power & Repairing Harm: Addressing Cultural Appropriation in Our History
One of Camp Fire’s five interwoven strategic commitments is addressing and ending cultural appropriation. In 2020, Camp Fire began working with Thrive Paradigm to identify culturally appropriative elements of its programming and recommend changes aligned with Camp Fire’s values of equity and inclusivity. In April through July of last year, Thrive Paradigm helped Camp Fire establish a task force, conduct an audit and develop recommendations for changes and next steps.
The task force reiterated that Camp Fire has a long, rich history of positive youth development and that removing culturally appropriative practices doesn’t detract from that. Instead, making thoughtful changes to end cultural appropriation and acknowledging the harm that appropriation has done is right in line with Camp Fire’s founding mission to “guide young people on their journey to self-discovery.”
What is cultural appropriation?
Let’s start with the working definition Thrive Paradigm created together with Camp Fire:
Cultural Appropriation refers to a particular power dynamic in which members of a dominant culture take elements from the culture of people who have been systemically oppressed by that dominant group.
The adoption of these elements from another culture typically occurs without the consent of the people who belong to that culture and who have been historically marginalized.
Acts of appropriation and their implications are not determined by the intent or awareness of those engaged in such acts but are instead shaped by, and in turn shape, the social, economic, and political contexts in which they occur.
Undoing the harm that has been caused by cultural appropriation requires engaging in dialogue with individuals and communities that have been impacted.
The task force was created to start that dialogue. It included Camp Fire council representatives, National Headquarters staff, content experts, members of Indigenous communities, and a Youth Advisory Cabinet member. They used an audit tool—a checklist and set of guiding questions—to look at samples of camp and club curricula, activities, ceremonies, recognition items, and more.
“There are two elements that I like to uplift when talking about cultural appropriation: One is around power, and the other is around harm,” says Thrive Paradigm’s Jimena Quiroga Hopkins, one of the task force’s facilitators. “For me, it’s really about understanding cultural appropriation within the broader systems of power and oppression in this country. And secondly, what is the harm it is causing? That harm can be immediate or it can be long-term.”
The tool asked the task force to consider:
-
- Culturally appropriative language: Do the words or language potentially take or draw from a culture’s intellectual property, traditional knowledge, cultural expressions?
- Culturally appropriative images and iconography: Does the image or symbol potentially take or draw from a culture’s intellectual property, traditional knowledge, cultural expressions?
- Stereotypes and myths: Is an element from a culture depicted in a stereotypical or one-dimensional way or perpetuates a myth?
- Culturally appropriative traditions and rituals: Does the original ritual, tradition, image potentially hold sacred meaning?
- Context: Is the ritual, tradition, image used out of context from its original meaning or purpose?
- Other: Is there language or are there images that are non-inclusive or biased toward a particular group of people?
“I found the tool to be unique in that often when asked to do these types of things, it’s not specific enough for Indigenous communities,” says Barbara Mumby Huerta, a task force member and Open Society Racial Equality fellow. “Jimena was able to drill down to what those issues are in a really succinct way.”
“This process really had us considering the intent versus the impact of our organization for the last century,” shares Ben Matthews, Program Consultant, Diversity and Inclusion for Camp Fire National Headquarters. “Even if our founders had good intentions, we now understand the context and see how the homogenization and commodification of Indigenous cultures by Camp Fire have caused harm. The assessment tool makes you start to question where the power, the benefit, and the harm lie in a particular practice that we may have never questioned before.”
Through the audit, task members surfaced some common cultural appropriation themes in appropriated symbols and imagery, language and names, and ritual and ceremonial elements.
-
- Cultural homogenization of Native Americans. Often, implicit or explicit references mixed cultural elements from different Tribal Nations and regions and/or removed elements from their specific cultural contexts. This downplays and disrespects the diversity of Native American cultures.
- Stereotypes. Reviewers discussed how some materials romanticized Native Americans, portraying them in idealized, one-dimensional ways that made them sound like mythological beings from extinct cultures. This again disrespects the diversity of Native American cultures—and the diversity of people within those living, breathing, evolving cultures.
- Native American Aesthetic. Even when specific Native American symbols weren’t being referenced, some materials seemed to adopt a design aesthetic that resembles Great Plains or Southwestern Tribes’ art.
- Power Dynamics. When the task force reckoned with who was benefitting from the use of Native American symbols, imagery, language, names, rituals and ceremonies, the answer was clear: Only Camp Fire and participating youth. In the materials audited, there wasn’t any proof that Indigenous communities were receiving any social or financial benefit from this use.
- Historical context. The task force reviewed historical documents that showed Dr. Charles Alexander Eastman, aka Ohiyesa, Wahpeton Dakota Sioux, had been consulted in the early years of Camp Fire. In the past, his involvement was sometimes seen as justification or permission to adopt Indigenous traditions. The task force cautions against making assumptions about his intentions or letting one man stand-in for a diverse group of cultures. The task force encourages Camp Fire to consider the larger historical context—including the way the Dawes Severalty Act of 1887 forced detribalization and assimilation onto Native Americans into the first part of the 20th century.
“In my experience doing this work, there’s a lot of ignorance about the history,” says Barbara. “At that time, religious practices were outlawed for Native people, but yet Caucasian children could freely explore, co-opt and exploit practices that we as Indigenous people would be killed for doing.” Learning, understanding, and sharing Native American history will be an important part of Camp Fire’s ongoing process.
First Steps
The task force had several ideas for replacing or adapting existing appropriated program elements:
-
- Connect with local Tribes. Work with local Tribal stewards to acknowledge harm, make changes and receive permission. “It’s important for Camp Fire to develop clearer strategies and protocols for not just representation but authentic partnerships with Indigenous communities where the councils are located,” says Jimena.
- Use non-appropriative language for naming people and places. Youth can choose a meaningful club or camp name using their own language(s) and background(s) instead of appropriating those of other cultures.
- Stop or adapt the use of gowns. Some councils have already transitioned to using vests or other regalia.
- Update awards and recognitions as needed. Keep affirming youth but use non-appropriative symbols and iconography.
- Choose original symbols. Youth can still choose symbols for themselves, based on their own dreams, interests and backgrounds.
Next Steps
Phase Two is already underway. Camp Fire is creating a self-assessment tool, based on the one the audit task force used, so all councils can do their own analysis. Councils will have the opportunity to identify and share best practices as they work to replace culturally appropriated practices and traditions. Camp Fire is developing a youth-led process, so young people can have a voice in creating those new elements. And there will be a professional development plan so Camp Fire staff can learn more about the history of Indigeous people and be trained on this vital issue.
Camp Fire will also be creating an advisory task force to explore the best way to “undo the harm.” This process is often called reparations, and it involves acknowledging the harm done, offering solutions to address that harm, and some kind of compensation for the suffering caused.
“Some kind of reparations need to happen,” says Jimena. “I don’t know what that looks like, but bringing the right people to the table to figure it out is part of moving forward.”
“One hundred percent,” Barbara agrees. “Prior to this unique point in time, these conversations would happen, processes would stop, but that’s where it ended. No one took advantage of this opportunity to take it to the next level and repair that harm. Reparations should be a cornerstone of this type of work.”
There aren’t many examples of nonprofit organizations who have gone through a reparations process—especially in the field of positive youth development. There is no simple model to point to or typical outcome to expect. Instead, Camp Fire and Indigenous communities will be working together to discover a path forward.
“I think that there is an opportunity to not just make a bold statement,” Jimena says, “but lead.”
Go Deeper: Resources to learn more
-
- Playing Indian, by Philip J. Deloria, explores the history of cultural appropriation of in America (1999)
- NDN Collective is an Indigenous-led organization “committed to creating a world that is more just and equitable for all people and the planet.”
- The Decolonizing Wealth Project is based on Edgar Villanueva’s book Decolonizing Wealth: Indigenous Wisdom to Heal Divides and Restore Balance.
Would you consider checking (and changing) your definition of cultural appropriation to be “the adoption of an element or elements of one culture or identity by members of another culture or identity” and not only committed by those of a dominant culture?
Hey Bri!
So this definition uses “dominant culture” to emphasize the power dynamics that are at play when talking about cultural appropriation. There could be many iterations of the definition depending on the situation. For our purposes, we are looking at how our history of appropriation intersects with power dynamics and the harm it has caused.
-Julia, Marketing Coordinator, Camp Fire
I have been involved with Camp Fire back since the days when I was a “Camp Fire Girl” I look back on those days with mixed feelings of pride and joy with all that I learned and accomplished but also with a level of embarrassment and shame for the cultural appropriation that was so rampant in the organization at that time. I am so glad to see today’s Camp Fire address these issues. Thank you to all at Camp Fire for all the work you are doing to hopefully undo the harm.
I am currently an elementary school teacher and a former Camp Fire member (age 6-17). Recently I’ve started taking classes on learning how to decolonize my classroom and I started having memories of wearing the gown, and all of the Native American traditions that were woven into the Camp Fire traditions. During a recent discussion about decolonization I brought this memory to my instructor’s attention and she asked that I contact someone from Camp Fire so that she could help start a process of reparations. Lo and behold, today I find out that Camp Fire has already started this process. I am so happy that this is happening! Thank you for publishing this information on your web site and for moving forward with this important process.
Hello Heather!
It is so amazing you are taking those classes on decolonizing your classroom. That sounds so intriguing and powerful. Would you still be interested in connecting with someone at our National Office to talk about our process? We would love to connect with you, learn more about your time in Camp Fire and the work you are doing now.
I sincerely admire Camp Fire for undertaking this process. As a 60+ year member, we were always taught to respect the Native American influences in our CF culture, but I realize it was appropriated. Having read this report, I find the process thoughtful and diligent, while not being reactionary and politically oriented. I fully support including the local councils and their regional NA representatives, including youth, in exploring history, partnerships and reparation. Thank you.
I feel this is an attempt to find compromise and understanding. Maybe Campfire could back the Native American reeducation of history from their point of view. However, none of us can be responsible for what happened in the past. ‘Indian lore’ has always been a special part of CampFire, it should continue in a positive way. If we just worry about what a certain peoples is owed for past hurt the whole country will be at war. Everyone gleans from other people because of admiration of some kind. We can’t stop that. It should be looked at as a good thing not a bad thing. Romanticizing has been done from every part of the world just as the tendency for people to feel the need for blame. It is better to eliminate the blame game and re educate the correct history. Let us find the positive , and eliminate the unhealthy side of things. The quest for power will never create harmony.
I feel it necessary to mention that Camp Fire and the traditions we have explored and honored for decades, although considered by many to be misappropriation, taught me a deep reverence for the Native American peoples.
I have since, because of that reverence, tried to learn as much as I could of the true history and traditions and have had the honor of delivering much needed for and supplies to a Nation I consider family.
Camp Fire – yes, by all means correct the misappropriations. But please remember that party of making reparations may very well be creating a deeper connection to the Native American communities. For example, the Pine Ridge reservation in South Dakota sits on some of the poorest counties in the nation. Perhaps reparations could mean our former “gypsy” trips could turn into time spent in service at Re-Member. Perhaps camperships to Native children at our camps (we were able to do this in Iowa several years back and it was great). I personally would be willing to head up a food and supplies drive in Iowa and deliver things myself.
Rather than erasing our history (no matter how misguided) perhaps we can edit it to honor rather than appropriate the original peoples if this continent.
WoHeLo
Kimberli
Hi,
It’s a sad day when every organization has to feel that they must bend to the current climate of (as I see it) all white people are at fault for not being born any other race. So we must force them to do what ever we want them to do. I know that Camp Fire has never been an all white organization. Or it wasn’t when I was a member.
But I fail to see why this organization felt it had to , (your words) “Questioning Power & Repairing Harm: Addressing Cultural Appropriation in Our History”. Then you went to to say “Camp Fire will also be creating an advisory task force to explore the best way to “undo the harm.” This process is often called reparations, and it involves acknowledging the harm done, offering solutions to address that harm, and some kind of compensation for the suffering caused.” So first we have to be sure not to “offended” the people who we haven’t. Who you even said that. In less things have changed rather drastically in the mmmm almost 50 years since I was last in The Camp Fire (Girls) I don’t recall the organization having any offending cartoons of American Indians as they were called when I was a child, heck there wasn’t even non-offending cartoons. The books I had, had very simple drawing in it, and maybe some black and white photos in it.
And while I hope you weren’t talking about “reparations” in the same way that our congress critters have been taking about in the last decades. I hope that is not what you are talking about. Yes our country( not us Camp Fire ) did some unspeakable things to the American Indians in our country’s past. There’s no denying it. But as you said, as the organization has had a good relationship with Dakota Sioux.
The organization has in my not so humble opinion waste money and resources that were best used on something else that could helped the children in the organization.
I hope as much attention and thoughtfulness is being placed on camp properties that have fallen into disrepair with safety hazards. Also, in the 5 strategic plan areas, where is the focus on leadership, teamwork, and citizenship? I’ve requested information from the Southeast MI council and no one has responded. Until I know what the plan is for Camp Wathana, I’m not donating.
In 2008, the City of Chisago City purchased Camp Ojiketa from Minnesota Campfire and now operates the camp as Ojiketa Regional Park. Since then, the Ojiketa Preservation Society (a rag-tag group of former campers and councilors) has created, maintained a Camp Ojiketa History Center located in one of the cabins. Park users are invited to visit and get a glimpse of the camp’s history. Now we need help addressing and ending cultural appropriation around the displays we have created. I think we need to separate Camp Ojiketa from Campfire and that is difficult. Your strategic plan has been an eye opener and is creating needed conversation. Would you be willing to help us with this process? The Park season starts soon so we feel some pressure. Thank you.
Hello Julie! I have shared your comment with our team and will be reaching out to you via email. Thank you!
This is in regard to the National Headquarters of Camp Fire tweaking programming to ensure that the values of equity and inclusivity take into account cultural appropriation.
The letter states that “making thoughtful changes to end cultural appropriation and acknowledging the harm that appropriation has done is right in line with Camp Fire’s founding mission to guide young people on their journey to self-discovery.”
As I read more of the article, a wave of shame enveloped me. I never viewed the actions we did as children as having one iota of malice toward Native Americans. Role-playing is a natural and enjoyable way to learn about life. Playing house, playing school, playing mechanic, firefighter, and great athlete are normal growing up activities. Role playing is also a teaching tool used to help children learn about different cultures.
As Camp Fire Girls, we were taught that Native Americans lived off the land and respected the earth. In school, we learned more details, but in Camp Fire and at camp, the message was centered around honoring our native mentors with dignity and becoming good stewards of the land.
Our country’s history of dealing with ethnic and indigenous minorities isn’t a proud one. Cultural Appropriation might be a good idea for taking a small step to address the wrongs of slavery and of stealing land from Native Americans. However, isn’t it a stretch to extend that collective guilt to children who participated in a program that fostered learning, treating others with respect, and growing into productive and caring adults?
Since when is learning about another culture a bad thing? Native Americans showed us how to coexist with our earth. Look where we are now in a world of climate change which is bringing about vast devastating fires followed by floods and drought. Temperatures are rising, we’re experiencing clusters of tornados, we’re polluting our waterways and continuing to pour carbon emissions into the atmosphere fouling the very air we need to breathe. Everyone should have been so lucky as to have learned about the way of life that sustains the environment and encourages conservation, the same lessons that Camp Fire showed us. It wasn’t the beads and ceremonials that were the focus, it was respect for the native people and their customs.
The shame I was feeling reading the Camp Fire article isn’t from role-playing aspects of Native American life, it’s for missing the big picture of what that stood for, respecting the land and coexisting with it in a sustainable way.
That’s the lesson we learned through Camp Fire and at camp. It’s what we’ve passed on to new generations with the goal of all of us becoming better stewards of the land. We learned to respect the foresight and amazing love of the earth Native Americans embrace. Our intent had nothing to do with stealing their identity. It has everything to do with embracing those values enough to treat our earth in a better way. That’s the shame, having the opportunity to glimpse the Native American way of life and it not leading us to a more successful outcome for our world.
Jan
Hello Jan! I am so glad that you have fond memories of your time in Camp Fire and that you learned about Native American practices and culture in a respectful way. Unfortunately, that has not been the case across our history in all programs. Our work to examine our appropriative practices and repair the harm done is something we are still in the process of doing. As part of that journey, we have been and will continue to work with indigenous groups and organizations. We hope you will join us on this journey of learning and becoming better partners with all the communities we serve. Thank you for taking the time to comment.
I don’t see the Youth member’s voice in this article. What are they thinking about this?
Has Camp Fire calculated the total expense for this initiative including paid staff time, all travel expenses associated, all consultation fees, all legal fees and all material expenses? i think it would be appropriate to provide all of the councils a detailed breakdown of this expense considering that they are partially funding this initiative.
Thank You