Service learning: A teaching tool to help students acknowledge their own racism Delores Mullings

Mullings, Delores V.

doi:10.18546/ret.32.1.03

Cited by 3 publications

(5 citation statements)

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“…Tout comme le vèvè Minokan, la calligraphie sacrée du Vodou Ayisyen répertoriant les multiples voies d'éveil disponibles aux adeptes qui les étudient, le Minokan nous enseigne l'intégration, l'interdépendance, l'interconnexion et l'autonomisation -affirmant ainsi la place du Vodou Aysiyen dans le grand arbre du mouvement africentrique (ou afrofuturiste ?) de la santé mentale au Canada (Delores V. Mullings et. al.…”

Section: Mawonay Nan Ginen Elatriye : La Création D'espaces Alternati...unclassified

Mawonay, Nan Ginen, elatriye : la création d’espaces alternatifs de continuation et de réinvention identitaire

Thellot

2023

revuepossibles

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Section: Mawonay Nan Ginen Elatriye : La Création D'espaces Alternati...unclassified

Mawonay, Nan Ginen, elatriye : la création d’espaces alternatifs de continuation et de réinvention identitaire

Thellot

2023

revuepossibles

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“…There are several forms of community engagement, which include service learning, community-based research, and outreach (O'Meara et al 2010). Service learning is a teaching and learning tool to help students integrate theory with practice while partnering reciprocally with the community to meet the community through civic engagement (Mullings 2014). Community engagement is challenging the traditional learning process of universities, and this transformative process needs to be sustained by becoming a part of the university's identity (Whiteford and Strom 2013).…”

Section: Community-engagement Scholarshipmentioning

confidence: 99%

Using Critical Race Theory to Analyse Community Engagement Practice in a Graduate Social Work Course

Mullings

Karki

Giwa

et al. 2022

IJEDA

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Post-secondary institutions are increasingly encouraging partnership engagement with the community; however, community engagement from an academic perspective does not necessarily benefit the community. This is partially due to the power differential in this relationship and the emphasis on students’ learning at the community’s expense. The content of this article is drawn from experiences gleaned from 11 students of the “Perspectives with Diverse Communities” (institute component) course at Memorial University, Canada. Of the group, eight identified as cisgender, heterosexual, white females. The professor—a Black woman—and two students deviated from this in terms of gender identity, sexual orientation, and race. During a week of on-campus education, the students participated in community engagement activities prompted by the 2017 United States ban on immigration and refugees. Through a Critical Race Theory (CRT) lens, the students acknowledged their own identities as mostly white cisgender women, given the institutional racism surrounding them. As graduate students, they are taught self-reflexive practice, but question whether this is enough to effectively work with Black, Indigenous, and racialised groups. During the course institute, they steered towards a course of action that was familiar to them instead of developing deeper levels of understanding in working with Black, Indigenous, and racialised populations. This article details one aspect and the process of community engagement undertaken by the class and provides a critical reflection on how the students could have better engaged the community and challenged power dynamics and epistemology while using CRT.

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“…Tuck and Yang (2012) posit that in settler societies such as Canada, theories of decolonisation create the space to analyse and assess settler colonialism and anti-Blackness in education. Decolonising education includes transforming the curriculum, physical architect, symbols and spaces, the identities of those in positions of power, embedding local and community histories and lived experiences (Absolon 2019;Mullings 2013;Tuck and Yang 2012); and represents a "communal project of resistance to Eurocentric knowledge production and consumption" (Maringira and Gukurume 2016, 39). Educators and administrators at institutions of higher learning have increasingly used the term decolonisation in a performative manner by inserting Indigenous guest speakers, reading land acknowledgements, having Elders bring prayers and some Indigenous content at events and in courses.…”

Section: Decolonising Social Work Educationmentioning

confidence: 99%

“…[Joan] Learners demonstrated a clearer understanding of white privilege. Mullings (2013) states that CSL is an important tool to enable students to: … recognise their privilege by seeing discrimination and injustice in society, while reducing preconceived stereotypes and increasing empathy. I believe that this project has done all of these, because I am now aware of the white privileges I have, that I did not know existed before.…”

Section: Learning About Whitenessmentioning

confidence: 99%

“…My approach would have been to problem solve and suggest a plan to help service users. I have learned that such an approach implicates me in racist and oppressive behaviour by excluding people from having a voice in their own helping process (Mullings 2013). [Vanessa] Clair shared: I learned that there is colonialism and injustice everywhere in this society, and I want to help address them meaningfully.…”

Section: Power and Controlmentioning

confidence: 99%

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Using Community Service Learning as a Conduit to Decolonise Bachelor of Social Work Education

Mullings

Power²,

Giwa

et al. 2022

IJEDA

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Social work education and practice have been implicated in colonial violence against Black and Indigenous people in Canada. Notwithstanding, undergraduate students enter social work programmes ready to “help” service recipients. Schools of social work also continue to centre social work education around the notion of “helping” alongside other key activities such as advocacy and counselling. Regarding the intent, social work education and practice have and continue to perpetuate anti-Black racism, racism, and colonialism at the intersections of race, among some of the most vulnerable and systemically disadvantaged in society. This article demonstrates how to combine decolonising social work education and community service learning (CSL) to provide students an opportunity to critically and consciously work with community groups to meet the community’s needs. This reflective paper captures 1) the lessons learned and growth achieved among a group of undergraduate social work learners as they completed a CSL term project through a decolonised lens in partnership with Indigenous community members in Newfoundland and Labrador, Canada; and 2) the coaching and support that the teacher provided to the students to help them understand colonisation and their complicity as mostly white settler learners and future social work practitioners. The paper discusses the importance of CSL and decolonising social work education; then outlines the class’s context, process, and actions; next, through excerpts, CSL reflections are shared, and the paper concludes with a brief discussion.

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Service learning: A teaching tool to help students acknowledge their own racism Delores Mullings

Cited by 3 publications

References 0 publications

Mawonay, Nan Ginen, elatriye : la création d’espaces alternatifs de continuation et de réinvention identitaire

Mawonay, Nan Ginen, elatriye : la création d’espaces alternatifs de continuation et de réinvention identitaire

Using Critical Race Theory to Analyse Community Engagement Practice in a Graduate Social Work Course

Using Community Service Learning as a Conduit to Decolonise Bachelor of Social Work Education

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