Innovation in Pedagogy Through Preparing Servant Leaders as a Strategy in History, Cultural Studies, and Service-Learning

• In Event: Philly Under Fire: Counternarratives on School Reform, Pedagogy, and Community Voices

Abstract

Objectives:
By the end of this session, participants will know the definition of servant leader in the libertory educational context, ways that Servant Leadership differs from traditional social studies, cultural studies and service instruction in school?


Education research tends to privilege technological integration in the classroom (Ertmer & Ottenbreit-Leftwich, 2010). This emphasis tends to overlook young people’s standing and stake in the world over the ages as well as in the present day. While the use of technology certainly has its place, educational innovation must also include the treatment of formerly separate disciplines in dynamic and complementary ways. The purpose of this proposed paper is to explore the ways that Hamer-Still Freedom Academy has utilized servant leadership also alternately known as Sba to Heka (Hilliard, 1997; Imani, 2005) in its pedagogy to teach young people of African descent in an urban setting.

I define a Servant Leader as one who is motivated by a just cause to put forth sincere efforts to move society and community in a direction that helps all involved to manifest justice, equity, and harmony. In so doing, this person is seen as a guide, co-laborer and an example that others may emulate. In its present incarnation at Hamer Still Freedom Academy, Servant Leadership is taught to high school students. At each grade level, students are taught a variety of ways that literacy, health, wellness, media literacy, media creation and advocacy can be helpful in the development of Servant Leaders.

Theoretical Framework
The theoretical considerations of this study involve the interplay of social capital theory from the African-centered worldview within the context of critical race theory in education. Social capital theory is the idea that relationships and connections among people and organizations matter and are of value (Coleman, 1988; Dika, 2002; Pharr, Putnam & Dalton, 2000). African-centered worldview is an ideology that values communalism, spirituality, diunital reasoning (as opposed to dichotomous), and xenophilia (as opposed to xenophobia) (Azibo, 2002; Hilliard, 1998; Karenga, 1986; Myers, 1988). Critical race theory in education recognizes that meritocracy in American society is a myth; whiteness is a property; white people do not readily share power equally with people of color unless there is interest convergence; and people of color must tell their own stories (Ladson-Billings & Tate, 1995; Ladson-Billings, 1995; Yosso, 2005).
I use African-centered worldview to explicate the manner in which Hamer-Still Freedom Charter School defines the currency of that social capital.
Results
In its first cycle of 4 years, 74% of the graduating class had participated in at least one international service project and 3 domestic service projects and campaigns. One hundred percent of the graduates applied to, were accepted by and are attending colleges and universities in a variety of disciplines with their eyes toward vocations that can be of assistance to their immediate and global communities.

Author

• Kelli Nicole Sparrow Mickens, Alvernia University