Centering Faith-Based Identities in Collaborative Contexts: Critically Prophetic Action at the Robinson Community Learning Center
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| Title: | Centering Faith-Based Identities in Collaborative Contexts: Critically Prophetic Action at the Robinson Community Learning Center |
|---|---|
| Language: | English |
| Authors: | Miller, Peter M., Caponigro, Jay, Tyson, Luther |
| Source: | Christian Higher Education. Jul 2008 7(3):185-199. |
| Availability: | Taylor & Francis, Ltd. 325 Chestnut Street Suite 800, Philadelphia, PA 19106. Tel: 800-354-1420; Fax: 215-625-2940; Web site: http://www.tandf.co.uk/journals |
| Peer Reviewed: | Y |
| Page Count: | 15 |
| Publication Date: | 2008 |
| Document Type: | Journal Articles Reports - Evaluative |
| Education Level: | Higher Education |
| Descriptors: | School Community Relationship, Community Centers, Higher Education, Partnerships in Education, Tutorial Programs, Violence, Prevention, Computer Literacy, Computer Science Education, Exercise, Health Services, Neighborhoods, Social Services, Social Change |
| Geographic Terms: | Indiana, United States |
| DOI: | 10.1080/15363750701818386 |
| ISSN: | 1536-3759 |
| Abstract: | This paper examines the working philosophy of a university-community collaborative program--the Robinson Community Learning Center (RCLC), a multifaceted community service center located in the Northeast Neighborhood of South Bend, Indiana, in the United States. This program's multitude of educational and social services includes individualized academic tutoring programs, violence prevention programs, computer classes, exercise classes, health services, and entrepreneurship classes. The invigoration of the Northeast Neighborhood that has occurred consequent to the RCLC's opening appears to be related to not only the significant financial and human resources garnered by its sponsoring higher education and community partners, but also by the shared philosophy of action that guides its everyday work. This philosophy, which is informed by Catholic social teaching, the African American Prophetic Christian tradition, and critical perspectives on social change, is especially evident in the leadership of the RCLC. This paper, then, describes the RCLC's philosophy of action and situates this philosophy in the broader discussion of higher education-community collaboration and critically prophetic action. The paper has implications for institutions of higher education that are seeking effective ways to engage their surrounding communities. |
| Abstractor: | As Provided |
| Number of References: | 27 |
| Entry Date: | 2008 |
| Accession Number: | EJ810691 |
| Database: | ERIC |
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| FullText | Links: – Type: pdflink Url: https://content.ebscohost.com/cds/retrieve?content=AQICAHj0k_4E0hTGH8RJwT4gCJyBsGNe_WN95AvKlDbXJGqwxwHmbyWYSDRD-w1pD8TS0ugQAAAA4TCB3gYJKoZIhvcNAQcGoIHQMIHNAgEAMIHHBgkqhkiG9w0BBwEwHgYJYIZIAWUDBAEuMBEEDG1XbdF4fJm_riwqFwIBEICBmYwSR2wqRjDb2qWXIiM8lgXW0SNNEi765_E3d_FjWf0r2VaqTC8Ja4r0AjllDxJc-UhJC_2PxZauB4Mb4iAUSKDfdcvyzS7vE8F9fb5tCnmoxTGr5yrqPvmpUkrebOrwKfLC14PvNzSIL-Pxec518eZ0OOVbezvnPf_phjTFrvKN64Q3WHoyXOEFwCZytKXkt5NtVZ2wnO2naQ== Text: Availability: 1 Value: <anid>AN0032708042;j2401jul.08;2019Mar06.12:50;v2.2.500</anid> <title id="AN0032708042-1">Centering Faith-Based Identities in Collaborative Contexts: Critically Prophetic Action at the Robinson Community Learning Center. </title> <p>This paper examines the working philosophy of a university-community collaborative program—the Robinson Community Learning Center (RCLC), a multifaceted community service center located in the Northeast Neighborhood of South Bend, Indiana, in the United States. This program's multitude of educational and social services includes individualized academic tutoring programs, violence prevention programs, computer classes, exercise classes, health services, and entrepreneurship classes. The invigoration of the Northeast Neighborhood that has occurred consequent to the RCLC's opening appears to be related to not only the significant financial and human resources garnered by its sponsoring higher education and community partners, but also by the shared philosophy of action that guides its everyday work. This philosophy, which is informed by Catholic social teaching, the African American Prophetic Christian tradition, and critical perspectives on social change, is especially evident in the leadership of the RCLC. This paper, then, describes the RCLC's philosophy of action and situates this philosophy in the broader discussion of higher education–community collaboration and critically prophetic action. The paper has implications for institutions of higher education that are seeking effective ways to engage their surrounding communities.</p> <p>The Robinson Community Learning Center (RCLC) is a multifaceted community service center located in the urban Northeast Neighborhood of South Bend, Indiana, in the United States. Its multitude of educational and social services include individualized academic tutoring programs, violence prevention programs, computer classes, exercise classes, health services, and entrepreneurship classes. Since it first opened in 2001, hundreds of Northeast Neighborhood residents who are diverse in age, race, and religious background have benefited from these services each week. The RCLC is noteworthy not only for this impressive array of services and high rate of participation, but also for its collaborative leadership infrastructure, for it was initiated by and has been sustained through the combined efforts of the University of Notre Dame and area residents, churches, schools, and businesses. The invigoration of the Northeast Neighborhood (which had long been plagued by high rates of unemployment and housing vacancy and low rates of income and high school graduation) that has occurred consequent to the RCLC's opening appears to be related to not only the significant financial and human resources garnered by these sponsoring partners, but also by the shared philosophy of action that guides its everyday work. This philosophy, which is informed by Catholic social teaching and critical perspectives on social change, is especially evident in the leadership of the RCLC. This paper describes the RCLC's philosophy of action and situates this philosophy in the broader discussion of critically prophetic action.</p> <hd id="AN0032708042-2">Foundations of the RCLC: The Influence of Catholic Social Teaching</hd> <p>To understand how and why the work of the RCLC is carried out, it is necessary to identify some central tenets of Catholic social teaching (CST), for RCLC leaders describe them as motivational influences and procedural guides that are fundamental to their work in the Northeast Neighborhood. The tenets of CST—an explanation of the Catholic Church's positions relative to building a just society amidst modern social challenges—are:</p> <p></p> <ulist> <item> • Belief in the inherent dignity of each person</item> <p></p> <item> • Emphasis on the preferential option for the poor</item> <p></p> <item> • Belief in the right to participate in decisions that impact one's life (subsidiarity)</item> <p></p> <item> • Appreciation for the dignity and necessity of work in achieving full human potential</item> <p></p> <item> • Value for joining in solidarity with those who are in greatest need</item> </ulist> <p>These tenets, which directly inform the mission and values of the University of Notre Dame (a Catholic institution), are foundational to the efforts of the RCLC in the Northeast Neighborhood. Not only does CST provide a broad framework for <emph>what</emph> ends the RCLC is to seek (transformation and social justice), but also for <emph>how</emph> it is to seek these ends (with love, respect, hope, etc.). In the language of education, CST is, to a significant degree, the RCLC's rubric for evaluating its processes and actions. The partnership's institutional affiliation with Notre Dame (which provides approximately one-third of the RCLC's annual budget) allows RCLC participants to discuss the central role of CST in their work and, along the way, to collaborate with a "spiritual vernacular," regularly using such terms as <emph>grace, love, dignity, compassion</emph>, and <emph>faith</emph>. Indeed, similar to the collaborative efforts between Boston College and its neighboring Brighton-Alston community ([<reflink idref="bib24" id="ref1">24</reflink>]) and Duquesne University and the nearby Hill District of Pittsburgh (<ulink href="http://www.outreach.duq.edu/center.html">http://www.outreach.duq.edu/center.html</ulink>), these tenets from CST have, in this instance, served as mobilizers for justice-directed action.</p> <hd id="AN0032708042-3">The Intersection of CST and Other Christian Traditions</hd> <p>Within the confines of the Notre Dame campus, work that is guided by CST flows naturally and is not questioned. However, on the streets surrounding the RCLC, where a majority of the residents identify with Protestant Christian traditions, questions arise regarding the relevance and appropriateness of a CST-informed collaboration. Does the RCLC's foregrounding of principles emanating from the Catholic tradition signify a veiled (or not-so-veiled) attempt at proselytizing? Does the influence of CST neglect or infringe upon Northeast Neighborhood-specific beliefs and values? These questions are important, especially considering [<reflink idref="bib5" id="ref2">5</reflink>] assertion that "Religion has partnered with conservative vested interests to silence and marginalize and to even oppress people in society" (p. 653).</p> <hd id="AN0032708042-4">Are Proselytizing Efforts Being Made?</hd> <p>Although the leaders of the RCLC openly acknowledge the influence of CST principles on their work and comfortably infuse spiritual terminology into their everyday conversations, they purposefully avoid the initiation of "religion talk" (that which is related to church dogma) in their formal and informal relations with RCLC participants. This decision is embedded in the leaders' broader collaborative philosophy that the RCLC's primary identity is to be fostered and respected as that of the <emph>neighborhood</emph>, not that of the university. Considering then, that the identity of the Northeast Neighborhood is, to a significant degree, rooted in the African American Prophetic Christian tradition, there is a conscious effort to steer clear of Catholic proselytizing. This commitment is witnessed not just in the programs and conversations around the RCLC, but also in the building's physical space, which contains no Catholic-specific signs or symbols (like crucifixes or statues). Rather, banners and signs that align more broadly and ecumenically with the partnership's collaborative themes (like respect, justice, and compassion) are witnessed throughout the offices, meeting rooms, and common spaces.</p> <p>This nondogmatic disposition does not, however, disregard the importance of or absolutize the avoidance of religious dialogue. Awareness of and respect for diverse faith traditions permeates the partnership. In fact, denominational comparison and contrast (characterized as both serious conversation and good-natured banter) is a semiregular occurrence at the RCLC. Importantly though, these conversations are neighbor-initiated and mutually reifying. They examine commonalities and are approached with a spirit of discovery and understanding. Interestingly, rather than pushing one belief structure over another, the most common manifestations of these informal conversations about religion are emergent understandings of the substantial overlap between CST and the undergirding philosophy and purposes of the African American Prophetic Christian tradition.</p> <hd id="AN0032708042-5">The African American Prophetic Christian Tradition</hd> <p>As mentioned, a majority of the Northeast Neighborhood residents who participate in RCLC are strongly connected with the African American Prophetic Christian tradition (sometimes referred to as the Black Church). This is consistent with the widespread literature suggesting that in communities of color, the values, needs, and identities of "the people" are often most substantially rooted in their spirituality and/or lives of faith ([<reflink idref="bib3" id="ref3">3</reflink>]; [<reflink idref="bib4" id="ref4">4</reflink>], [<reflink idref="bib5" id="ref5">5</reflink>], [<reflink idref="bib6" id="ref6">6</reflink>], [<reflink idref="bib7" id="ref7">7</reflink>], [<reflink idref="bib8" id="ref8">8</reflink>]; [<reflink idref="bib16" id="ref9">16</reflink>]; [<reflink idref="bib17" id="ref10">17</reflink>]; [<reflink idref="bib22" id="ref11">22</reflink>]; [<reflink idref="bib25" id="ref12">25</reflink>], [<reflink idref="bib26" id="ref13">26</reflink>]; [<reflink idref="bib27" id="ref14">27</reflink>]). As stated by the Black Bishops of the United States (1984, cited in Hayes [1996]),</p> <p>There exists what is called "The Black Church." It crosses denominational boundaries and is without a formal structure. Yet it is a reality cherished by many Black Christians, who feel at ease joining in prayer and Christian action with one another. This Black Church is a result of our common experience and history—it has made it possible for many blacks to understand and appreciate each other. ([<reflink idref="bib2" id="ref15">2</reflink>], p. 15, cited in [<reflink idref="bib16" id="ref16">16</reflink>])</p> <p>The African American Prophetic tradition commonly is affiliated with and draws from both the Black experience and the Christian tradition. [<reflink idref="bib17" id="ref17">17</reflink>] explained,</p> <p>In the African American community, the vast majority fall into the category of workers and the poor, like the workers and the poor in the Hebrew and Christian Scriptures .... Indeed, though the spirit of liberation, in multiple manifestations, has permeated African Americans' presence and powered their persistence at being black in the world, African American faith has found its most enduring entrenchment in the black Christian church. (pp. 4, 28)</p> <p>This is a tradition, then, that is spiritually pragmatic in nature: it directs the people's actions and provides a sense-making framework that fosters feelings of consolation, hope, and transformative purpose. It is a tradition that is visibly on display at the RCLC, as testified to by an article describing the transformation of Rey Newbill. Prior to joining the staff of the RCLC, Newbill had experienced serious problems with substance abuse and violence. According to the article:</p> <p>"I just grew up," he (Newbill) says. "The Lord opened my eyes. I knew about the Lord, but I ran from him. I was scared of being a man.... I gave my life to Him and He started making things happen.... I wanted to work with kids and show them there's a better way." The pastor (from a church in the Northeast Neighborhood) introduced him to Jay Caponigro in October 2004, just as Caponigro was looking to bring CeaseFire (a violence prevention program) to South Bend. In a year's time, the burly tattooed Newbill gained the trust of countless African-American teenage boys and helped many of them get their GEDs and jobs. ([<reflink idref="bib21" id="ref18">21</reflink>], p. 2)</p> <hd id="AN0032708042-6">Are Neighborhood Beliefs Being Neglected?</hd> <p>The significant extent to which the African American Prophetic principles have been valued and built upon at the RCLC has been of central importance to the partnership's work. The infusion of these principles has undoubtedly been facilitated by the natural confluences between the African American Prophetic Christian tradition and CST, for, upon quick glance, one can notice the striking similarities in their core philosophies and purposes. These intersections, which are regularly rediscovered in the previously described "informal" religion conversations at the RCLC, have been found to be especially pertinent as they relate to principles of justice and social action. Both CST and the African American Prophetic Christian tradition are aligned with what [<reflink idref="bib26" id="ref19">26</reflink>] described as "prophetic Christianity"—a critical, action-focused spirituality that strives for social transformation, freedom, and justice. The Christian Gospel, from both of these perspectives, is one of hope derived from a God who always sides with the oppressed.</p> <p>Although they often use different vocabularies, both CST and the African American Prophetic tradition describe similar components to their social change commitments. For example, notions of "subsidiarity" and "solidarity" (from CST) find much common ground with the idea of "collective struggle for the collective good" (from the African American Prophetic Christian tradition). The ultimate purposes of faith-based action are viewed here as <emph>community</emph> growth (through collective influence), not <emph>individual</emph> achievement. Although individual advancement is not disparaged, these perspectives suggest that it should be sought only in ways in which it can contribute to the greater good of the local community ([<reflink idref="bib26" id="ref20">26</reflink>]). CST and the African American Prophetic Christian tradition resonate in this way with the African worldview on community that, after hundreds of years, still permeates many African American neighborhoods. [<reflink idref="bib19" id="ref21">19</reflink>] described:</p> <p>Some non-Western world views, particularly the African, place a totally different emphasis on self, conceiving of the self as coming into being as a consequence of the group's being.... The African world view suggests that "I am because <emph>we</emph> are and because <emph>we</emph> are, I am." In so emphasizing, this view makes no real distinction between the self and others. They are in a sense one and the same.... One's self identity is therefore always a <emph>people</emph> identity, or what could be called an <emph>extended self</emph>. (p. 69)</p> <p>[<reflink idref="bib16" id="ref22">16</reflink>] further described that, from this perspective, "To be human is to belong to the whole community, and to do so involves participating in the beliefs, ceremonies, ritual and festivals of that community" (p. 9).</p> <p>Therefore, rather than neglecting or disrespecting the Northeast Neighborhood's communal belief structure, the CST-informed collaborative philosophy of the RCLC provides fertile ground for its further cultivation on the neighbors' own terms.</p> <hd id="AN0032708042-7">Critical Leadership and Action at the RCLC</hd> <p>To reiterate, a key component of the CST/Prophetically informed philosophy at the RCLC is that it is critically oriented. As [<reflink idref="bib26" id="ref23">26</reflink>] describes, it necessarily translates into subversive action:</p> <p>Prophetic witness consists of human acts of justice and kindness that attend to the unjust sources of human hurt and misery. Prophetic witness calls attention to the causes of unjustified suffering and unnecessary social misery. It highlights personal and institutional evil, including especially the evil of being indifferent to personal and institutional evil. (p. 17)</p> <p>The indicators of the RCLC's critical action orientation include (a) its reflective, universally contextualized leadership, (b) its centering of community voices, (c) its focus on community-building and collective growth, (d) its assumption of shared university and community destinies, and (e) its hopeful expansion of future possibilities. Each of these indicators will be discussed next.</p> <hd id="AN0032708042-8">Critical Indicator #1: Reflective, Universally Contextualized Leadership</hd> <p>Different from the educational leadership philosophies that commonly guide local public schools, the leadership of the RCLC is intelligently reflective and specifically contextualized. This claim is not based on beliefs that school principals and teachers are unintelligent or oblivious to their surroundings, rather it is made with recognition that these important actors are usually mired in the day-to-day minutiae of their increasingly accountability-laden jobs. Their inundation with immediate matters like standardized testing, curriculum design, and classroom management severely mitigates their capacities to step back and consider broad issues of inequity and oppression and/or to situate their communities within these issues. Although the leaders of the RCLC are similarly bogged down by the daily busy-ness that accompanies community-based work, they are prone to think critically and understand neighborhood issues in relation to broader conditions of injustice for at least two identifiable reasons. First, the RCLC's affiliation with Notre Dame, a research−intensive university that urges theoretical exploration and empirical inquiry in and throughout its diverse parts, provides RCLC leaders a foundational impetus to engage in deeper thought and reflection. Second, the RCLC's leaders, because of their unique educational and professional experiences, are predisposed to critical, societal-level interpretations of local meanings. For example, Jay Caponigro, the Director of the RCLC (one of the coauthors), has a rich and successful background as a community organizer in Illinois, Texas, New Mexico, and Mexico and as an instructor of university courses such as "Community Organizing and Catholic Social Teaching" and "Social Entrepreneurship." Additionally, he has a Master of Religious Studies degree from the University of Chicago and serves on numerous boards that serve children and the poor. These experiences have developed not only his understanding and appreciation for CST, but they have led him to interrogate some critical-secular correlates to this discourse. Specifically, along with CST, his interpretations of the RCLC's work are couched in complex, macro-level theories such as those of James Scott, Bernard Loomer, Paulo Freire, and Henry Giroux.</p> <hd id="AN0032708042-9">Critical Indicator #2: The Centering of Community Voices</hd> <p>In describing his philosophy for working with poor communities in Appalachia, Myles Horton (cited in [<reflink idref="bib1" id="ref24">1</reflink>]) once said: "Learn from the people. Start their education where they are" (p. 206). The RCLC adheres to a similar ideal in that it centers the voices and assets of Northeast Neighborhood residents at all times. From pivotal decisions that were made prior to the RCLC's opening to ongoing decisions about programmatic offerings and schedules, the leaders of the RCLC consistently involve and authentically value community perspectives. For example, rather than conceptualizing the RCLC's collaborative agenda on their own (prior to the center's opening in 2001), RCLC leaders went to Northeast Neighborhood schools, churches, and individuals' homes to gain insight from over 300 children and adults about what the partnership should look like. This diverse crowd ultimately helped leaders reach the agreement that the RCLC should offer a broad range of educational, health, and faith-based initiatives designed to enhance both individuals' and the neighborhood's overall quality of life.</p> <p>Such strategies for involving widespread participation in transformative efforts are consistent with the CST idea of subsidiarity, the African American Prophetic Christian call for collective struggle for the collective good, and critical theory's demand for grassroots movements. Therefore, the RCLC's work in this regard reveals the reciprocally reinforcing relationship between these faith traditions and critical theories of action. For, just as CST and the African American Prophetic Christian tradition are inextricably tied to emancipatory action, critical theories (such as the critical pedagogy delineated by [<reflink idref="bib9" id="ref25">9</reflink>]) claim that community identities (which, in the Northeast Neighborhood's case, are largely tied to its African American Prophetic Christian tradition) must be validated and built upon for authentic change to occur.</p> <hd id="AN0032708042-10">Critical Indicator #3: Focus on Community-Building and Collective Growth</hd> <p>A third indicator of the RCLC's critical action philosophy is its focus on community building and collective growth. Specifically, commonly emergent outcomes of programming that "meets the people where they are" are enhanced community camaraderie and solidarity. These outcomes are often seen as more important (albeit indirectly achieved) than explicit program goals such as improved computer or math skills. Importantly, the RCLC's belief in getting people together and, as Jay Caponigro says, "letting a little grace get in the mix and seeing what happens" (Miller, in press), has facilitated the construction of a safe place (both physically and psychically) for the neighborhood to grow and, together, transform. It is a leadership/collaborative perspective that harmonizes with both CST and African American Prophetic Christian worldviews. [<reflink idref="bib19" id="ref26">19</reflink>] aptly summarized that in many African American neighborhoods:</p> <p>There is little reward for individual achievement at the expense of others. Even when individuals achieve on their own—inside or outside of the classroom—the teachers frame that achievement in a group context. They say things like, "Look what that member of our class did. Aren't <emph>we</emph> proud of that? Don't we have some brilliant people in our family?" (p. 76)</p> <hd id="AN0032708042-11">Critical Indicator #4: Belief in Shared Destinies</hd> <p>Also related to ideas of collective struggle for the collective good and solidarity—and clearly indicative of a critical action orientation—is the RCLC leaders' belief that all of the partnership's key parties (neighborhood residents, schools, churches, civic organizations, and the university) are joined together in a mutual destiny. Indeed, their solidarity is cemented by their recognition that they share a common fate—one person's/group's fuller humanization is necessarily influenced and, in turn, followed by the other's. This notion counters traditional ideas of educational leadership that call for leaders to empower others (a notion suggested by transformational, facilitative, distributive, and collaborative theories of leadership, which implicitly assume that power is something that leaders altruistically share with others—a one-way interaction). In its depiction of shared ultimate destinies, the RCLC's critical leadership also differs from theories of servant and other-centered leadership which actively suggest that maximization of self-interests should not be among leadership's concerns. These theories perpetuate zero−sum conceptualizations of power, implying that, through "sacrifice, leaders ultimately lose something significant in their interactions with followers. In contrast, the RCLC's critically dialectic view of collaboration <emph>is</emph> self-interested in that it subscribes to a maximization of self-interest that is deeply enmeshed in, judged by, and dependent upon widespread social justice.</p> <p>Along with CST notions of the preferential option for the poor, subsidiarity, and solidarity, this perspective of "neighbors with shared destinies" also serves as Notre Dame's justification for devoting substantial resources to the Northeast Neighborhood through the RCLC. Its leaders, including former President Edward Malloy and current Vice President Lou Nanni, have, on numerous occasions, described their beliefs that social justice in the local community is an essential condition if Notre Dame is to be seen as a leading Catholic institution both locally and nationally (Miller, in press). Service at the RCLC is viewed as part of the university's "soul"; to quote Vice President Nanni:</p> <p>If Notre Dame has a great reputation nationally, even internationally, and our immediate neighbors think that we don't give a damn about them and they hold us in disdain, there is something fundamentally flawed about that scenario. So we <emph>need</emph> to do this, not just for the Neighborhood, but for the soul of Notre Dame. (Miller, in press, p. 31)</p> <hd id="AN0032708042-12">Critical Indicator #5: Hopeful Expansion of Future Possibilities</hd> <p>After participating in RCLC programs and initiatives, neighborhood residents commonly reconceptualize their plans for the future. These plans, different from those of years past, are focused, optimistic, and realistic. At the RCLC, transformative aspirations are witnessed on both the individual level (i.e., children who begin seeing themselves as business owners and seniors who see themselves as being technologically advanced) and the collective level (i.e., student groups who see potential for mobilization and staff who envision creative programmatic possibilities). Effectively countering the nihilism and fatalistic perspectives that West (1993; 2005) describes as being chronically characteristic of many urban communities, the critically prophetic collaborative disposition that guides the RCLC has helped foster senses of "calling, mission, and purpose" ([<reflink idref="bib4" id="ref27">4</reflink>], p. 6) and "a connection to something greater than ourselves" ([<reflink idref="bib4" id="ref28">4</reflink>], p. 6) among neighborhood residents.</p> <p>Along with the general "dispositions of hope" (see bulleted list below) that permeate the RCLC, the partnership's commitment to help make improvements in specific areas of children's lives (reading, math, violence prevention, etc.) is an important factor in establishing hope among all participants. Describing the necessity of making progress in areas of recognized need, Horton (in [<reflink idref="bib18" id="ref29">18</reflink>]) said:</p> <p>The educational program, however, should focus on a definable step leading to the goal, or, to put it another way, the point of departure should be a recognized need to be examined in the light of the overall purpose. Such an educational concept enables students to hitch a star to their wagon. (p. 217)</p> <p>Indeed, each RCLC program focuses on definable steps that needed to be taken to address specific individual and/or neighborhood needs. The purpose for each RCLC meeting, session, or program is closely linked to addressing individual and/or group-identified issues, so, as Horton suggested, each participant can "hitch a star to their wagon."</p> <p>Take note of RCLC participants' voices of hope:</p> <p></p> <ulist> <item> • Notre Dame student and RCLC volunteer Joey Porter (pseudonym): "All the kids that come here believe. They believe that they can succeed. They believe that there's something great for them if they work hard for it.... They realize that potential and they run with that potential. And it becomes something that they want to harness even when they leave this place at the end of the day." (Miller, in press, p. 28)</item> <p></p> <item> • Northeast Neighborhood resident Marion Jones (pseudonym): "I never really had a desire to even attend the college (Notre Dame), you know, being raised here, and now that has kind of changed .... My husband, he'd like one of our children to attend Notre Dame" (Miller, in press, p. 28)</item> <p></p> <item> • RCLC Director Jay Caponigro: "This is a place of great hope. A place where ... people can go beyond the expectations of others—people who have often encountered so many setbacks in their lives. I just don't like to see the powerless stay powerless, people who otherwise have so much God-given potential to go out and change the world." ([<reflink idref="bib23" id="ref30">23</reflink>], p. 1)</item> </ulist> <hd id="AN0032708042-13">The RCLC and Critically Prophetic Leadership: Implications for Practice</hd> <p>This examination of the RCLC's fundamental perspective on collaboration presents the Northeast Neighborhood's response to Cornel West's ([<reflink idref="bib25" id="ref31">25</reflink>], [<reflink idref="bib26" id="ref32">26</reflink>]) call for communities to embrace "new attitudes, new vocabularies, new outlooks, and new visions" ([<reflink idref="bib26" id="ref33">26</reflink>], p. 69). Guided by CST and the African American Prophetic Christian tradition (which, importantly, are perspectives that guide social action, not institutional-specific dogma or mandates), the RCLC helps residents to engage in critical, socially transformative action that is characterized by reflective and universally contextualized leadership, centering of community voices, focus on community-building and collective growth, assumption of shared university and community destinies, and hopeful expansion of future possibilities.</p> <p>Central to this paper's implications for practice—and indeed to further explorations of critical collaboration—is the discussion of the role of faith traditions in community-based socially transformative work Although religious institutions like Notre Dame have been able to comfortably validate and build upon the spiritual identities of neighboring communities in their work together, the broader public discourse in educational, political, and social circles has, to date, been largely reticent to identify with and embrace any explicit roles for principles/philosophies of action that are affiliated with specific religious traditions. Despite this reticence, upon quick glance, the "shared spaces" of different denominations (such as Catholicism and African American Christian traditions) are considerable, especially as they speak to issues of social justice. Consequently, this paper suggests that <emph>all</emph> institutions of higher education—public and private—should, when engaged in collaborative action, remain open to building upon the spiritual dimensions of their communities. These religious traditions represent, in many instances, the core of communities' essential identities. In concert with radical theories of social change (such as those described by Freire, Horton, Giroux, and others) such core identities must be recognized, valued, and meaningfully infused into change movements that seek authentic humanization ([<reflink idref="bib9" id="ref34">9</reflink>], [<reflink idref="bib10" id="ref35">10</reflink>], [<reflink idref="bib11" id="ref36">11</reflink>], [<reflink idref="bib12" id="ref37">12</reflink>], [<reflink idref="bib13" id="ref38">13</reflink>], [<reflink idref="bib14" id="ref39">14</reflink>], [<reflink idref="bib15" id="ref40">15</reflink>]). Therefore, the example of the RCLC suggests that theories and philosophies of social action that are derived from faith traditions are not just <emph>appropriate</emph> in both private and public arenas, they are, in many cases, <emph>essential</emph>. In closing, then, [<reflink idref="bib26" id="ref41">26</reflink>] suggests that:</p> <p>We must question not only the dogmatic assumptions of the (institutional church) but also those many secular liberals who would banish religious discourse entirely from the public square and admonish disillusioned prophetic Christians not to allow their voices and viewpoints to spill over into the public square.... For prophetic Christians like Martin Luther King, Jr., his appeal to democratic ideals was grounded in his Christian convictions. Should he—or we—remain silent about these convictions when we argue for our political views? (pp. 159–160)</p> <ref id="AN0032708042-14"> <title> References </title> <blist> <bibl id="bib1" idref="ref24" type="bt">1</bibl> <bibtext> Adams, F.1975. Unearthing seeds of fire: The idea of HighlanderWinston-Salem, NCJohn F. Blair</bibtext> </blist> <blist> <bibl id="bib2" idref="ref15" type="bt">2</bibl> <bibtext> Black Bishops of the United States. 1984. What we have seen and heard: A pastoral letter on evangelization, Cincinnati, OH: St. Anthony Messenger Press.</bibtext> </blist> <blist> <bibl id="bib3" idref="ref3" type="bt">3</bibl> <bibtext> Cone, J.H.1984. For my people: Black theology and the Black church, Lanham, MD: University Press of America.</bibtext> </blist> <blist> <bibl id="bib4" idref="ref4" type="bt">4</bibl> <bibtext> Dantley, M.E.2003. Critical spirituality: Enhancing transformative leadership through critical theory and African American prophetic spirituality. International Journal of Leadership in Education, 6(1): 3–17.</bibtext> </blist> <blist> <bibl id="bib5" idref="ref2" type="bt">5</bibl> <bibtext> Dantley, M.E.2005a. African American spirituality and Cornel West's notions of prophetic pragmatism: Restructuring educational leadership in American urban schools. 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Education for critical consciousness, New York: Continuum.</bibtext> </blist> <blist> <bibtext> Freire, P.1982. "Creating alternative research methods: Learning to do it by doing it". In Creating knowledge: A monopoly? Participatory research in development, Edited by: Hall, B., Gillette, A. and Tandon, R.29–37. New Delhi: Society for Participatory Research in Asia.</bibtext> </blist> <blist> <bibtext> Freire, P.1992. Pedagogy of hope, New York: Continuum.</bibtext> </blist> <blist> <bibtext> Freire, P.1995. Letters to Cristina: Reflections on my life and work, New York: Routledge.</bibtext> </blist> <blist> <bibtext> Freire, P.1997. Mentoring the mentor: A critical dialogue with Paulo Freire, New York: Peter Lang Publishing.</bibtext> </blist> <blist> <bibtext> Freire, P.1998. Pedagogy of freedom: Ethics, democracy, and civic courage, Lanham, MD: Rowman &amp; Littlefield.</bibtext> </blist> <blist> <bibtext> Hayes, D.L.1996. And still we rise: An introduction to black liberation theology, New York: Paulist Press.</bibtext> </blist> <blist> <bibtext> Hopkins, D.N.2004. Introducing black theology of liberation, New York: Maryknoll.</bibtext> </blist> <blist> <bibtext> Jacobs, D.2003. The Myles Horton reader: Education for social change, Knoxville, TN: University of Tennessee Press.</bibtext> </blist> <blist> <bibtext> Ladson-Billings, G.1994. The dreamkeepers: Successful teachers of African American children, San Francisco, CA: Jossey-Bass.</bibtext> </blist> <blist> <bibtext> Miller, P.Neighbors engaged in dialogue: The Rogers Center and the Northeast Neighborhood. Catholic Education: A Journal of Inguiry and Practice, in press</bibtext> </blist> <blist> <bibtext> O'Brien, G.2006, Summer. The one who walked away. Notre Dame Magazine, : 1–5. Retrieved March 29, 2007 from: <ulink href="http://www.outreach.duq.edu/center.html">http://www.outreach.duq.edu/center.html</ulink></bibtext> </blist> <blist> <bibtext> Shirley, D.2001. "Linking community organizing and school reform: A comparative analysis". In Community development and school reform, Edited by: Crowson, Robert and Boyd, William. 139–170. New York: Elsevier.</bibtext> </blist> <blist> <bibtext> Temple, K.2006, Summer. A commitment to the neighborhood. Notre Dame Magazine, : 6–7.</bibtext> </blist> <blist> <bibtext> Walsh, M.E., Brabeck, M.M., Howard, K.A. and Sherman, F.T.2000. The Boston College-Allston/Brighton partnership: Description and challenges. Peabody Journal of Education, 75(3): 6–32.</bibtext> </blist> <blist> <bibtext> West, C.1993. Race matters, New York: Vintage Books.</bibtext> </blist> <blist> <bibtext> West, C.2005. Democracy matters, New York: Vintage Books.</bibtext> </blist> <blist> <bibtext> Wilmore, G.1983. Black religion and Black radicalism: An interpretation of the religious history of Afro-American people, New York: Maryknoll.</bibtext> </blist> </ref> <aug> <p>By PeterM. Miller; Jay Caponigro and Luther Tyson</p> <p>Reported by Author; Author; Author</p> </aug> <nolink nlid="nl1" bibid="bib24" firstref="ref1"></nolink> <nolink nlid="nl2" bibid="bib16" firstref="ref9"></nolink> <nolink nlid="nl3" bibid="bib17" firstref="ref10"></nolink> <nolink nlid="nl4" bibid="bib22" firstref="ref11"></nolink> <nolink nlid="nl5" bibid="bib25" firstref="ref12"></nolink> <nolink nlid="nl6" bibid="bib26" firstref="ref13"></nolink> <nolink nlid="nl7" bibid="bib27" firstref="ref14"></nolink> <nolink nlid="nl8" bibid="bib21" firstref="ref18"></nolink> <nolink nlid="nl9" bibid="bib19" firstref="ref21"></nolink> <nolink nlid="nl10" bibid="bib18" firstref="ref29"></nolink> <nolink nlid="nl11" bibid="bib23" firstref="ref30"></nolink> <nolink nlid="nl12" bibid="bib10" firstref="ref35"></nolink> <nolink nlid="nl13" bibid="bib11" firstref="ref36"></nolink> <nolink nlid="nl14" bibid="bib12" firstref="ref37"></nolink> <nolink nlid="nl15" bibid="bib13" firstref="ref38"></nolink> <nolink nlid="nl16" bibid="bib14" firstref="ref39"></nolink> <nolink nlid="nl17" bibid="bib15" firstref="ref40"></nolink> |
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| Items | – Name: Title Label: Title Group: Ti Data: Centering Faith-Based Identities in Collaborative Contexts: Critically Prophetic Action at the Robinson Community Learning Center – Name: Language Label: Language Group: Lang Data: English – Name: Author Label: Authors Group: Au Data: <searchLink fieldCode="AR" term="%22Miller%2C+Peter+M%2E%22">Miller, Peter M.</searchLink><br /><searchLink fieldCode="AR" term="%22Caponigro%2C+Jay%22">Caponigro, Jay</searchLink><br /><searchLink fieldCode="AR" term="%22Tyson%2C+Luther%22">Tyson, Luther</searchLink> – Name: TitleSource Label: Source Group: Src Data: <searchLink fieldCode="SO" term="%22Christian+Higher+Education%22"><i>Christian Higher Education</i></searchLink>. Jul 2008 7(3):185-199. – Name: Avail Label: Availability Group: Avail Data: Taylor & Francis, Ltd. 325 Chestnut Street Suite 800, Philadelphia, PA 19106. Tel: 800-354-1420; Fax: 215-625-2940; Web site: http://www.tandf.co.uk/journals – Name: PeerReviewed Label: Peer Reviewed Group: SrcInfo Data: Y – Name: Pages Label: Page Count Group: Src Data: 15 – Name: DatePubCY Label: Publication Date Group: Date Data: 2008 – Name: TypeDocument Label: Document Type Group: TypDoc Data: Journal Articles<br />Reports - Evaluative – Name: Audience Label: Education Level Group: Audnce Data: <searchLink fieldCode="EL" term="%22Higher+Education%22">Higher Education</searchLink> – Name: Subject Label: Descriptors Group: Su Data: <searchLink fieldCode="DE" term="%22School+Community+Relationship%22">School Community Relationship</searchLink><br /><searchLink fieldCode="DE" term="%22Community+Centers%22">Community Centers</searchLink><br /><searchLink fieldCode="DE" term="%22Higher+Education%22">Higher Education</searchLink><br /><searchLink fieldCode="DE" term="%22Partnerships+in+Education%22">Partnerships in Education</searchLink><br /><searchLink fieldCode="DE" term="%22Tutorial+Programs%22">Tutorial Programs</searchLink><br /><searchLink fieldCode="DE" term="%22Violence%22">Violence</searchLink><br /><searchLink fieldCode="DE" term="%22Prevention%22">Prevention</searchLink><br /><searchLink fieldCode="DE" term="%22Computer+Literacy%22">Computer Literacy</searchLink><br /><searchLink fieldCode="DE" term="%22Computer+Science+Education%22">Computer Science Education</searchLink><br /><searchLink fieldCode="DE" term="%22Exercise%22">Exercise</searchLink><br /><searchLink fieldCode="DE" term="%22Health+Services%22">Health Services</searchLink><br /><searchLink fieldCode="DE" term="%22Neighborhoods%22">Neighborhoods</searchLink><br /><searchLink fieldCode="DE" term="%22Social+Services%22">Social Services</searchLink><br /><searchLink fieldCode="DE" term="%22Social+Change%22">Social Change</searchLink> – Name: Subject Label: Geographic Terms Group: Su Data: <searchLink fieldCode="DE" term="%22Indiana%22">Indiana</searchLink><br /><searchLink fieldCode="DE" term="%22United+States%22">United States</searchLink> – Name: DOI Label: DOI Group: ID Data: 10.1080/15363750701818386 – Name: ISSN Label: ISSN Group: ISSN Data: 1536-3759 – Name: Abstract Label: Abstract Group: Ab Data: This paper examines the working philosophy of a university-community collaborative program--the Robinson Community Learning Center (RCLC), a multifaceted community service center located in the Northeast Neighborhood of South Bend, Indiana, in the United States. This program's multitude of educational and social services includes individualized academic tutoring programs, violence prevention programs, computer classes, exercise classes, health services, and entrepreneurship classes. The invigoration of the Northeast Neighborhood that has occurred consequent to the RCLC's opening appears to be related to not only the significant financial and human resources garnered by its sponsoring higher education and community partners, but also by the shared philosophy of action that guides its everyday work. This philosophy, which is informed by Catholic social teaching, the African American Prophetic Christian tradition, and critical perspectives on social change, is especially evident in the leadership of the RCLC. This paper, then, describes the RCLC's philosophy of action and situates this philosophy in the broader discussion of higher education-community collaboration and critically prophetic action. The paper has implications for institutions of higher education that are seeking effective ways to engage their surrounding communities. – Name: AbstractInfo Label: Abstractor Group: Ab Data: As Provided – Name: Ref Label: Number of References Group: RefInfo Data: 27 – Name: DateEntry Label: Entry Date Group: Date Data: 2008 – Name: AN Label: Accession Number Group: ID Data: EJ810691 |
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| RecordInfo | BibRecord: BibEntity: Identifiers: – Type: doi Value: 10.1080/15363750701818386 Languages: – Text: English PhysicalDescription: Pagination: PageCount: 15 StartPage: 185 Subjects: – SubjectFull: School Community Relationship Type: general – SubjectFull: Community Centers Type: general – SubjectFull: Higher Education Type: general – SubjectFull: Partnerships in Education Type: general – SubjectFull: Tutorial Programs Type: general – SubjectFull: Violence Type: general – SubjectFull: Prevention Type: general – SubjectFull: Computer Literacy Type: general – SubjectFull: Computer Science Education Type: general – SubjectFull: Exercise Type: general – SubjectFull: Health Services Type: general – SubjectFull: Neighborhoods Type: general – SubjectFull: Social Services Type: general – SubjectFull: Social Change Type: general – SubjectFull: Indiana Type: general – SubjectFull: United States Type: general Titles: – TitleFull: Centering Faith-Based Identities in Collaborative Contexts: Critically Prophetic Action at the Robinson Community Learning Center Type: main BibRelationships: HasContributorRelationships: – PersonEntity: Name: NameFull: Miller, Peter M. – PersonEntity: Name: NameFull: Caponigro, Jay – PersonEntity: Name: NameFull: Tyson, Luther IsPartOfRelationships: – BibEntity: Dates: – D: 01 M: 07 Type: published Y: 2008 Identifiers: – Type: issn-print Value: 1536-3759 Numbering: – Type: volume Value: 7 – Type: issue Value: 3 Titles: – TitleFull: Christian Higher Education Type: main |
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