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Unrecognized Roots of Service-Learning in African American Social Thought and Action, 1890-1930

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Unrecognized Roots of Service-Learning in African American Social Thought and Action, 1890-1930 Michigan Journal of Community Service Learning Spring 2003, pp. 00-00 Unrecognized Roots of Service-Learning in African American Social Thought and Action, 1890-1930 Charles S. Stevens DePaul University African American social thought has evolved to become pragmatic, urgent, and concerned with merging social theory and action. This study examines what may be considered unrecognized roots of service- learning embedded in African American social thought and action. These roots, or precursors, to ser- vice-learning are part of a community service agenda using various educational procedures and social welfare initiatives to promote race pride and influence social change. The study argues that the agenda in this historical perspective, which incorporates service-learning ideals, although not specifically iden- tified as such, is organized social action for community-building used by African American social activists, women’s groups, and educators interested in social justice and community empowerment. African American social thought has evolved to relatively new concept in education. Pioneers in the become pragmatic, urgent, and concerned with field identified with the pedagogy of experiential merging social theory and action. Given the prob- education, including a reflection component and lems identified in the black American existence, students making personal sacrifice (Stanton, Giles, this expression of social thought has focused on & Cruz, 1999). The early service-learning educa- social justice, group empowerment, and encourag- tors operated in a value-oriented philosophy of ing social change to promote real democracy. Such education to promote learning through service a response is understandable since, historically, (Chisholm, 1987), with interest in community African Americans’ social thought has been mar- development, community empowerment, and cam- ginalized from acknowledged bodies of academic pus-community reciprocal learning (Stanton, Giles, social thought, and expressed in action rather than & Cruz). Today, service-learning remains attached print. Social protest activity, political ideology, and to these historical antecedents. Community service social movements to address issues of racial equal- and academic excellence are joined to address ity are some familiar articulations of this social social justice issues that encourage learning thought. through experience and reflection. In the expres- There is a less obvious educational agenda sion of African American social thought, service- obscured in this action-oriented and pragmatic learning is not a formalized educational approach expression of social thought. Revealed in a social or organized social movement. However, service- welfare orientation, this agenda is embedded in a learning is a response in the community service community service ideal that combines intellectual perspective that, combined with other social ideas and education with direct social action to actions, promotes community enrichment and improve conditions and standards in American empowerment. It is a practice and teaching philos- black communities. With careful scrutiny one may ophy seeking to partner community and academe locate important precursors to service-learning for community betterment. pedagogy and philosophy in the community ser- In the black American experience, there is a vice perspective that is an expression of African long-standing interest in the community service American social thought. These precursors, or ideal. This perspective in the context of African early forms of service-learning, are often embed- American social thought is manifested as a racial ded in the community service perspective, sharing legacy dedicated to strengthening community to the social welfare orientation with its practical deal with internal problems and promote broader interest in social betterment, supportive communal social change. Responding to the urgency in systems, and education designed to promote race African American social thought, the community pride and sense of community. service perspective is conceived as a social obliga- Service-learning, though embodied in earlier tion and organizing principle for blacks actively philosophical ideas and issues, has surfaced as a committed to the social advancement of American 25 Stevens black communities. The agenda in this perspective is clubs, and other collective and individual initiatives therefore eclectic, with a social welfare emphasis to early in the 19th century. By the close of that cen- encourage self-help, collective initiatives, and educa- tury, African American women could be found tion for social improvement and cultural enrichment. working in missionary schools and conventional While the perspective does not have an officially social agencies alongside white women, in addition defined agenda, the priority in its service orientation to working independently in their own communi- and educational activities are devoted to promoting ties (Lindsay, 1956). Most of the women were mid- the social, economic, and cultural empowerment of dle class, college-educated and affiliated with the the black community. Given the action orientation black women’s social club movement. The black and pragmatic emphasis in African American social women, like their white women contemporaries, thought, the community service perspective is an saw themselves as social reformers and social interactive process that incorporates various ideas change agents. Many of the women believed that and initiatives to engage people and community in the best way to create a viable black community problem solving and education. and to reform society was to educate, instruct, and The community service perspective was already care for the young and elderly, so they engaged in evident more broadly at the close of the 19th century. teaching, social work, and other communal efforts At this time, the concept of experiential learning (Osofsky, 1995; Reid, 1965). Through their could be found in the progressive education ideas of actions, they intended to promote social change John Dewey and others (Giles & Eyler, 1994; and strengthen the internal social order of commu- Morton & Saltmarsh, 1997), though it was not fully nity. With this mindset and emphasis on using citi- developed. The social settlement movement made zenship, democracy, and unity in the race, black prominent in the United States by Jane Addams and women seemed to embrace the service-learning the Hull House neighbors also experimented with philosophy in programs and social action rather certain forms of interactive education and communi- than as a formal education approach. ty. However, a practical application of experiential For many black women the ideas about citizen- learning and education devoted to race and commu- ship and social action began at the local level. They nity development, and ideas later associated with ser- were expected to demonstrate a commitment of vice-learning, might be observed in most “Negro” service to community and duty to race (Shaw, institutions like the church, black colleges, and other 1995). These values for black women, to a large civic-minded organizations. Social programs, devel- extent, were instilled in a socialization process oped in some black churches that dealt with social lodged in family life and other social institutions. welfare needs and spiritual values, often had an When leaving home to attend college, for example, intentional educational component. African young black women were sometimes reminded that American educators and other groups also participat- their formal education was an investment in their ed in the service perspective, using their traditional community as much as in themselves (Shaw). Janie academic background, skills, and knowledge in com- Porter Barrett, a prominent member in the black munity problem solving and non-traditional educa- women’s social club movement, identifies this as a tional programs. African American women were social obligation in her college experience (Shaw). probably in the forefront of community service, She insists that students at Hampton Institute could not escape this call to duty and service. Barrett improvising with self-styled social welfare systems remembers rejoicing on Sundays because it was the and education programs designed for racial uplift and one day she, “didn’t have to do a single thing for community enrichment (Lindsay, 1956). my race” (Shaw, p. 437). Jane Edner Hunter, anoth- Emphasizing this community service perspective, er product of a black college, felt compelled in this this study examines philosophical and pedagogical service commitment to share the benefit of her edu- precursors to service-learning found in African cation as partial repayment for the warm reception American social thought. The examination covers the she experienced while working her way through period roughly between 1890 and 1930, centering on college. W.E.B. DuBois (1903) was among the the activity of African American women, the agenda male students who were influenced to contribute to of the black women’s social club movement, and the community service perspective when he attend- African American educators. ed Fisk University. This call to service, if not a for- African American Women: Social Services, mal curriculum item, at least had a latent function Citizenship, and the Social Club Movement at most black colleges. There was a resurgence of the black women’s African American women were vanguards, hav- social club movement in
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