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CULTURE CAMPS:
Promoting Ethnic Pride for Intercultural Adoptees

 Mary T. Boylston
Eastern University
U. S. A.

Culture and Sense of Self
Culture Camps
References

“In order to fully know and understand an individual one would best know something
about the individual’s ethnic heritage and cultural experience.” (Chestnut, 2000, p.108)

Culture and Sense of Self

In today’s society, families are created in a number of unique ways. The traditional method of two married individuals giving birth to their children is no longer the only way for families to develop. Adoption of children has given couples and individuals another avenue of creating a family. From surrogacy to open adoptions, the field has evolved and expanded to an increased number of international adoptions (Friedlander, et al., 2000, Freundlich, 1999). Since 1988, there have been over 100,000 international adoptions in places like Washington, California, and Minnesota. By the year 2025, “the entire country will be only 62% Caucasian” (Janowitz, 1999, p. 48). International adoption contributes to the increased number of ethnic and racial minorities.  Most of the international children come from Russia and China, but there are thousands of others who are adopted from Latin America (Pan and Keene-Osborn, 1999).[paragraph 1]

With the adoptions come issues that the children face as they grow, which can impact their sense of self. Discovering and embracing the uniqueness of all individuals often provides a foundation for children to develop a healthy ego, identity and sense of self. Creating a loving supportive environment for children to mature in falls squarely on the parents; however, as the children age, they begin to see obvious differences in their skin color and facial features from those of their parents. Questions are likely to arise and racial and cultural identity issues begin to formulate. Parents and adopted children may also struggle to develop a sense of culture in a household that is, by its own nature, diverse. Moreover, families may become cognizant of ethnic pride issues and bigotry that the children encounter as they grow. [paragraph 2]

According to Stein (2001), finding a balance between the cultures and developing pride can be a struggle. Trying to discover a sense of self can be a great effort for most human beings. When an adoption is involved, this can increase the complexity. An identity crisis can occur compounded by the issue that the adoption is an international one and the children do not look like their parents. Self-esteem issues emerge as the child notices the physical differences between themselves and their adoptive families.  Moreover, the sense of loss and isolation, since they are no longer living in their birth country, can intensify the stress that an individual faces as they move through the psychosocial stages--trust, autonomy, initiative, industry, personal identity, intimacy, generativity, integrity--outlined by Erikson (1968). In addition, personal identity issues need to be contextualized in the larger societal perspectives on race and ethnicity. “How an individual identifies as a racial or cultural being, particularly if he or she has to work at feeling positively about their racial or cultural characteristics, may significantly influence how they identify as a unique individual” (Miville, Koonce, Darlington, & Whitlock, 2000, p. 208). In other words, developing a positive ethnic/racial identity is important because it is intimately connected with the formation of a positive ego.  Milville et al. discovered in their study of Mexican Americans that a positive cultural identity predicted an achieved ego identity and affirmed, “Making commitments about oneself as an individual coincided with internal resolutions about oneself as a racial or cultural being” ( p. 204). [paragraph 3]

One definition of culture is “a patterned behavioral response that develops over time as a result of imprinting the mind through social and religious structures and intellectual and artistic manifestations” (Gigar & Davidhizar, 1999, p. 3). In addition, culture can be related to an ethnic group identity. Culture is lifestyle or the way of life that is unique to a certain human group. Language, urbanization, formal education institutions, literacy rates, ecological features, and economic or subsistence activities are viewed as cultural factors by Cole and Scribner (1974). [paragraph 4]

While being judged by their racial/ethnic label, internationally-adopted children do not have many opportunities to develop positive identification with their culture of origin because they often have little or no exposure to their birth country.  Some adopted children could age and never meet another individual with the same heritage. However, they will still have to deal with their ethnic and racial issues as they grow.   Friedlander (1999) articulates their struggles in the process: “The child’s cognitive understanding of being adopted, being an immigrant, and being an ethnic minority develop simultaneously and the feelings that are aroused as this awareness unfolds can be overwhelming" as he or she ages in a cultural environment that is dissimilar to their birth country (p. 44). [paragraph 5]

Freundlich (1999) supports recognition of the children's interests which include their cultural and national connections. Rudolph Smith, President of the National Association of Black Social Workers, argues that “teaching children about culture, heritage, and racism can only be done by people who understand firsthand” (quoted in Lavagnino, 2001, p. 70). Several groups have responded to this message and similar mandates by offering educational culture camps for adopted children and adoptive families, which focus on culture, heritage, and the history of the children's country of origin. [paragraph 6]

Culture Camps

Living Bridges International, a faith-based organization that facilitates international Latin American adoptions, has developed and promoted a cultural camp that exposes Mexican and Latin American children to their heritage and culture. This organization has its roots in the Roman Catholic Church and also provides a framework for the home schooling of many of the children and their siblings. The premise for the camp arose from the identification of needs of older adopted children who were attempting to adjust to a new home, culture, and language. The adoptive parents and staff desired to educationally serve the children’s needs and to be responsive to their emerging issues. [paragraph 7]

The first camp was held in 1992 and served about 20 children from ages 4 to12 including some pre-teens visiting from an orphanage in Mexico. The camp focused on art, music, dance, games, and crafts. Gradually, the enrollment for the annual camp grew to over 100 children. The focus of the camp expanded to learning about art, music, customs, games, food, and the faith of Latin America. Over the years the children who were served by the camp are now acting as counselors to a new generation of campers. These counselors are also able to identify with the children they serve. The mentors support the teens who are struggling with identity issues. [paragraph 8]

Similarly, parents who have adopted children from China have a myriad of ways to assist their children. There are support groups in various regions assisting adoptive families. Moreover there are culture camps for children to attend both in the United States and China (Pan and Keene-Obsorn, 1999; Bouchard & Bouchard, 1999). In 1998, the Boston chapter of Families with Children from China started a culture camp for 650 families. Parents discussed issues about raising children in a mixed race family while the children rode horses, sang Chinese songs, cooked meals, and learned the language and dance. The mission is to “protect the heritage” (Pan and Keen-Obsorn, p. 75)[Keene-Osborn?]. The focus of other camps is to teach or promote the Chinese language. Families concurred that they felt at ease with the Asian American children walking along with their Caucasian parents. In the same way, Camp China (http://www.mycampchina.com/Invitation.htm) in North Carolina attempts to build self-esteem of the children by helping them to understand and feel proud of their heritage and to better understand adoption. Moreover, the camp has adult sessions that are designed to inform parents about China and sessions to share adoptive family experiences. Graduates of the camp commented on how the experience helped them to understand their complex heritage. [paragraph 9]

East India Colorado Heritage Camp (http://www.heritagecamps.org/) assists the children and families adopted from India. This camp serves as a post-adoption resource and an advocate for children and families with diverse heritages. The mission of the camp focuses on serving all adopted children so that they will leave the program knowing more about who they are and where they came from and on ensuring that every member of the family will  have a better awareness of and sense of pride in those facts. Campers have responded that they feel “more normal” after attending the sessions (Pan  and Keene-Osborn, 1999). According to a nineteen-year-old camper, “it’s important to go someplace where people do look and feel like you” (p. 75). [paragraph 10]

Snow Mountain is another cultural camp that serves the needs of children who have been adopted from Korea, Vietnam, India, Latin America, and the Philippines. The camp counselors seek to assist the children to develop skills to deal with being a minority. Participants for the most recent camp came from around the country to celebrate their children’s common heritage and adoption experiences (Sweeter, n. d.). The Vietnamese curriculum includes activities for children ages 3 to17, including language, dance, folktales, traditional songs, arts, and crafts. Vietnamese young adults lead children’s programs on a 1-to-5 ratio. Adult programs are designed to promote learning about Vietnamese culture, provide information and support on adoption issues. [paragraph 11]

Another organization, International Adoptive Families, is designed to assist families who have adopted internationally. Their goal is to provide cultural education, social events, adoption advocacy and parenting workshops for families. The goal of the camp is for the children to learn from the counselors how they should feel about their country of origin, how they came to be in the world, and how they fit into their adoptive culture. Their programs include Ladies Night Out, an adoption fair, and Chinese Culture Day. The task of parents and families is to learn how best to nurture their children. Support groups are offered to assist in the process. [paragraph 12]

The strategies that are employed to assist adoptive families of trans-racial children adjust to their lives typically focus on historic or symbolic aspects of race, ethnicity, and culture (Ramos, 1999). These activities are very important and appropriate for younger children. Ramos (1999) contends that in order for an individual to mature into a healthy adult, he or she must in some degree become bicultural. “This means that such an individual is able to function both within the mainstream society and as a member of his or her racial/ethnic group or groups” (Ramos, 1999, p. 4). [paragraph 13]

The culture camps are only one way to assist the child in developing a healthy self concept and strong self-esteem. Other mechanisms can be employed, including the use of culturally sensitive books and literature. Parents can bring culturally appropriate dolls as well as toys to the home. Nonverbal communication is also crucial. Parents and families can attend cultural events, decorate their homes with international paintings and sculptures, and form intercultural relationships with the community. The more awareness that intercultural adoptive parents have about these issues as well as willingness to act on behalf of their child-  even when it may indicate changes in customary life patterns- the better prepared the growing child will be to live as an adult in a society where heritage still matters. [paragraph 14]

References

Bouchard, M., & Bouchard, M. (1999). Reflections on Chinese culture summer camp ’99: Chinese adopted children return to China. China Today, 47 (11), 46-48.

Camp China. (2001). [On line]. Available: http://www.mycampchina.com/Invitation.htm [2001, September 6].

Chestnut, D. (2000). Understanding culture and ethnicity: Basic rudiments of an “anthropsychological” perspective for understanding human behavior. Journal of Cultural Diversity, 7 (4), 108-111.

Cole, M., & Scribner, S. (1974). Culture and thought: A psychological introduction.  New York: Wiley.

Erikson, E. (1968). Identity, youth, and crisis. New York: Norton.

Friedlander, M. L. (1999). Ethnic identity development among internationally adopted children: Implications for family therapists. Journal of Marital and Family Therapy, 25, 43-60.

Friedlander, M. L., Larney, L., Skau, M., Hotaling, M., Cutting, M., & Schwam, M. (2000). Bicultural identification: Experiences of internationally adopted children and their parents.  Journal of Counseling Psychology, 47 (2), 187-198.

Freundlich, M. (1999). Families without borders. UN Chronicle, 36 (2), 88-100.

Gigar, J., & Davidhizar, R. (1999). Transcultural nursing: Assessment and intervention. St. Louis, MO: Mosby.

Heritage Camps. (2001). [On line]. Available: http://www.heritagecamps.org/ [2001, September 27].

Janowitz, T. (1999). Diaper diplomacy: Immigrant orphans are melting America. American Demographics, 21 (5), 48-50.

Lavagnino, D. (2001). The color of love. Family Life, 9, 70-74. 

Miville, M., Koonce, D., Darlington, P., & Whitlock, B. (2000). Exploring the relationships between racial/cultural identity and ego identity among African Americans and Mexican Americans. Journal of Multicultural Counseling and Development, 28 (2), 208-225.

Pan, E., & Keene-Osborn, S. (1999). Culture by the campfire: Families with kids from oversees share their stories. Newsweek, 134 (14), 75.

Ramos, J. (1999). Understanding race and adoption [On line]. Available: http://www.rainbowkids.com/Articles/199agesandstages.htm. [2001, October 17]. 

Stein, A. (2001). The bumpy road to identity [Online]. Available: www.americas.org/News/Features/200011_Adoption/Identity. [2001, September 6].

Sweeter, P. (n. d.) Report in the 2000 Vietnamese Heritage Culture Camp [Online]. Available: http://www.fcvn.org/camp.htm [2001, October 21].

Mary T. Boylston, Associate Professor of Nursing and a critical care nurse, has taught in the RN-to-BSN program at Eastern University for 17 years and is completing a doctoral degree in educational leadership at Immaculata College.  She is also mother of two children, one of whom is adopted from Mexico. (She may be reached at mboylsto@eastern.edu.)