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Service-Learning and Multicultural/Multiethnic Perspectives from Diversity to Equity

2000; SAGE Publishing; Volume: 81; Issue: 9 Linguagem: Inglês

1940-6487

Wokie Weah, Verna Cornelia Simmons, McClellan Hall,

Diverse Educational Innovations Studies

The 'missionary ideology' that currently underlies much of the service-learning movement is mostly the result of a series of decisions intended to 'do good things' for others, and so the movement does not directly acknowledge what those others, particularly communities of color, might have to offer, the authors say. It's time to change that. THE ETHIC of service is deeply rooted in American society. But what exactly is that society? And whom do we see as productive, contributing citizens? In our efforts to answer these questions, what are we to make of the contributions of communities of color? Has the field of service-learning evolved into a white-dominated movement, driven by a missionary zeal? In this article, we explore the complex phenomenon of service-learning from a multicultural, multiethnic perspective. We have framed our exploration in the form of questions that we hope readers will reflect on. We believe that, if this nation is serious about diversifying the leadership and control of service-learning, then all of us must seriously consider who is doing what, to whom, and for what reason. Alexis de Tocqueville noted more than 150 years ago that the America he chronicled was sharply divided along the lines of race. And the experiences of successive groups of immigrants have demonstrated clearly that dividing lines have been set down with regard to ethnicity as well. Consider, as just one egregious example, the Chinese Exclusion Act of 1882, which prohibited the entry of immigrants on the basis of nationality. Nor have the issues that divide us been resolved to this day. In 1993, when President Clinton called for a 'color blind' nation as a strategy to build positive race relations, his approach was widely criticized and consequently dropped from his conversations about race in America. Because these issues are still current in our society, we feel we must ask the question, Service for what and to whom? Carol Maybach found that students who are taught the value of providing service to the community are often made to focus on the cause of an intervention; the effects are rarely studied. Indeed, worthy service projects are often described solely as the pursuit of a good cause. We have ignored the effects of service and the voices of the recipients of service for so long that we generally don't even notice that we are doing so. How, then, do we know that the service provided is both needed and judged to be effective? Our critique is not about placing blame, however. Maybach goes on to argue, 'It is crucial to understand that the majority of servers most likely do not intend to oppress in the process of service; they do not intentionally set out to exploit others for the purpose of their own growth.'1 Multicultural/Multiethnic Perspectives on Service Service projects that transcend the racial and ethnic divisions in America do exist. Indeed, the notion of service has been a core value in most American communities, particularly in communities of color. For example, the National Indian Youth Leadership Project (NIYLP) has demonstrated that service-learning is grounded in the methods of learning and education of indigenous peoples. This project focuses on key values common to Native Americans, such as family, service to others, spiritual awareness, challenge, meaningful roles, recognition, responsibility, natural consequences, respect, and dialogue. 'Service to others,' McClellan Hall wrote in 1991, 'has been highly valued in Native American cultures from the earliest times. Cultivating the spirit of service and generosity provides young people with an opportunity to transcend self-centeredness, to develop genuine concern for others, and to put into action positive attitudes and skills.'2 Indeed, service to others is a natural extension of the traditional sense of communal responsibility among Native Americans. Recent program models operated by the NIYLP have reflected deepening levels of understanding and connection with native traditions. …