How summer camp became an American obsession

Summer camp. It’s where kids go every year to make friends, find their long-lost twin, or even evade a slasher wreaking havoc on the campers and counselors. At least, that’s what pop culture would lead you to believe: For the outsized space they take up in our consciousness, going to camp for the summer isn’t actually all that common. “It has never been the case that the majority of American children went to summer camps,” says Leslie Paris, an associate professor at the University of British Columbia and author of the book Children’s Nature: The Rise of the American Summer Camp. “The first camps were founded by urban middle-class men,” she told Vox. “They were concerned about white boys who they saw as not getting enough outdoor adventure and the kind of manly experiences they would need to be — in the minds of these adults — the nation’s leaders for the next generation. They were worried about the effects of urbanization, and they were nostalgic for an earlier day when more boys had grown up in rural places.” How did camp begin to be available for more kids? And if so few people actually attend, then why does summer camp have such lasting cultural influence? Those are just a few of the questions we posed to Paris on the latest episode of Explain It to Me, Vox’s weekly call-in podcast. Below is an excerpt of the conversation with Paris, edited for length and clarity. You can listen to Explain It to Me on Apple Podcasts, Spotify, or wherever you get podcasts. If you’d like to submit a question, send an email to askvox@vox.com or call 1-800-618-8545. How did camp expand beyond the audience it was originally created for? The YMCA movement became involved, and by the turn of the century the movement started really ramping up. Not only because more YMCA camps were founded, but because different organizations got involved and more groups of American adults thought this camp idea would be great. By the turn of the century, you’ve got small numbers of women leading groups of girls out into the wilderness. Many of the women who started camps were college-educated and saw leading girls and giving them adventures as a kind of passion. Then there were urban organizations that began to say, “This would be great for impoverished working-class kids who never get out of the city at all,” and began sending groups of kids out into the country, often for shorter stays than at private camps. In the early 20th century, you’ve got a bunch of new movements: the Boy Scouts, the Girl Scouts, the Campfire Girls. And then there are different ethnic and religious groups: Jewish Americans, Catholic Americans, who think, Let’s start camps for our own kids, and they do that as well. By the early 20th century there’s a bevy of different kinds of camps organized for a wider variety of kids to give them an experience of the outdoors. You write in your book that “this triple nostalgia — for the American past, for camp community, and for individual childhood experience — is critical to understanding why camps have figured so influentially in American culture and in former campers’ lives.” I’d love for you to talk about that a little bit more. One of the things I talk about in my book is that camps were a place where children learned nostalgia, that camps taught them a version of the American past. I think many of us are familiar with a use of Indigenous cultural practices that was often quite superficial, but that was meant to introduce non-Indigenous children to one aspect of the American past. Camps were often a place where children were exposed to ideas about what the American past had been, and then as more generations of children attended camps, they themselves brought those kinds of nostalgic memories with them, throughout their lives. When they had a chance, many of those former children sent their own kids to camp. So this became a kind of a nostalgic cultural practice that for many adults reminded them of the first time that they had an adventure away from their parents, away from their families. It’s so interesting you talk about Indigenous culture and how that’s been used at camp. It makes me think of that scene in [Addams Family Values] where Wednesday’s at camp. Why does camp feature so prominently in pop culture if so few of us went? You could ask, Why are so many children’s novels premised around an orphan? I think the fact that the kid is an orphan in these novels allows them to go off and have adventures and do things that many kids raised in families would not necessarily be at liberty to do. And I think camps have often represented that space, a space that’s at least ostensibly protected, where kids have more free play and can have exciting adventures and develop peer relationships that are outside of the norm. And that piece lends itself really well to popular culture. Camp is so specific. How did you choose this as an academic subject? I knew that I wanted to work on American childhood, which was still a pretty small field in the 1990s, when I started this project. There wasn’t a major scholarly book about the history of summer camps at the time and it seemed like a wonderful way to write about something that would be fun to work on. One of the things that I look at in my book is how camps illuminate the ways in which childhood was being transformed in the late 19th and early 20th century. That’s so interesting. I imagine that changes at summer camp also reflect changes in American childhood overall. I’d love to hear in broad strokes about some of those changes. How have we seen camp and therefore childhood change over time? One of the main changes that I look at is the rise of the idea of protected childhood. That childhood should be a time apart and children should be protected from the adult world. The late 19th, early 20th century is the same time when you see laws restricting children’s labor. There’s an emphasis on child protection that’s emerging during this period, and camps are one of the early sites of this new idea that children are deserving of spaces apart, time apart, and also that they’re deserving of vacations. Although many of the elite kids who attended more expensive private camps were certainly going to have vacations whether or not they went to summer camp, some of the working-class kids at the turn of the 20th century who attended summer camps had never been on a vacation outside of the city. Summer camp has become this huge business these days in the United States, $3.5 billion annually. How did that happen? The camp industry has had to be nimble and change over time, especially since the 1970s, which was a time when many camps struggled and a number failed. The camping industry underwent some structural changes. One of these was the rise of specialty camps: Basketball camp, computer camp, gymnastics camp, dance camp, theater camp — camps that were focused on a really specific interest emerged in the late 20th century. Another issue was that many families who could afford private camps were starting to juggle more different opportunities. The cost of travel by plane was going down, so more families were thinking, Maybe at some point this summer we’d like to take the kids on a trip. There was also a rise in [divorce] and families had to negotiate custody. So even camps that used to have a nine-week schedule increasingly considered moving to a two-session schedule. Modern summer camps have retained many of the same elements as some of the earliest camps, but they’ve also adjusted to the increasing complexity of some of their clients’ lives, and in that way the camp industry has continued to be able to thrive. And there’s another issue, which is that camps have also always provided child care, and this has been important for parents since the very beginning. It’s been a boon for parents who could relax knowing that their kids were away, especially families trying to juggle complicated child care arrangements in the summer when there was no school.

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How summer camp became an American obsession