Understanding Cultural Nuances in Service-Learning: Reflections from Japan

This year, IARSLCE's Graduate Student Network (GradSN) emphasizes a global perspective in our signature programs. We aim to collaborate with emerging practitioner-scholars from various parts of the world to enrich our network both professionally and personally. 

As a practitioner-scholar based in Tokyo, my involvement in service-learning at International Christian University (ICU)  in Japan, along with Asian, South African, and U.S. partner universities, has been international in scope. My motivation for engaging with this global professional community stems from my 15 years of experience in this field and my Master’s thesis research findings, followed by my ongoing dissertation. 

My Master's thesis focused on the learning outcomes of international service-learning in the Japanese context, employing Eyler and Giles’s (1999) indicator model for a comparative analysis. This research aimed to provide distinctive aspects of service-learning practices and outcomes found at the International Christian University (ICU) as a case study.

Furthermore, my ongoing dissertation delves deeper into institutional strategies for fostering civic learning through service-learning and community engagement in undergraduate education in the U.S., using a liberal arts college as a case study. This research is based on my inquiries from my perspective and positionality as a practitioner-scholar in Japanese higher education.

In this short essay, I would like to reflect on our service-learning practices in the Japanese context by comparing them with those in the U.S. in terms of cultural, social, and educational backgrounds, allowing us to understand subtle but crucial cultural nuances in globally implemented service-learning. 

Cultural Influences on Service-Learning Practices

One significant finding from my Master's thesis was the prominence of the element "citizenship" (Eyler & Giles, 1999)  in service-learning outcomes in the U.S., contrasting with its lesser emphasis in the Japanese university where I work. While "citizenship" is essential in U.S. higher education, it was less emphasized in our practicums. I attribute this difference to the ICU's university mission, which prioritizes students’ whole-person education with a Christian philosophy within Asian cultural and religious backgrounds, potentially resulting in distinct approaches to fostering "citizenship.” 

The variance in citizenship outcomes may also be influenced by Japan's cultural and social landscape, where Western volunteerism gained widespread recognition only after the Kobe earthquake in the late 1990s. Unlike the U.S., where volunteering is well-established, Japan's societal framework historically views community engagement through unique cultural and traditional lenses. 

Furthermore, the introduction of service-learning in Japanese higher education primarily stemmed from educational policy reforms aimed at regional development and promoting active learning strategies within universities. However, the adoption of service-learning has sometimes been superficial, driven by the desire to access government funding or align with global educational trends, often lacking a comprehensive understanding of its principles—a notable aspect of educational borrowing in Japanese higher education.

Redefining Community and Addressing Social Issues

Service-learning practices in Japan frequently center around traditional regional areas and individuals who hold influence within those regions. These communities typically derive from long-standing bonds among people in provincial towns and villages, reflecting our long history and social systems. These Service-Learning practices hold value in promoting the well-being of residents and revitalizing local communities; the Japanese government supports such regional practices. However, it's essential to acknowledge the rapid diversification and multiculturalism characterizing our globalized society; adapting to the changing societal landscape necessitates a broader perspective that embraces diversity and inclusivity. 

For example, many foreign workers and their families reside in Japan, frequently needing adequate protection of their rights. Regrettably, they are often perceived merely as a source of labor, facilitating Japan's economic growth. Yet, it is imperative to reassess the concept of underrepresentation and broaden our definition of "community," aligning it with global perspectives and universal human values. Such endeavors can inspire meaningful actions to promote social change within our context.

As a practitioner-scholar in Japan working for an educational institution committed to a critical service-learning approach (Mitchell, 2008) within liberal arts education, I am eager to redefine and broaden our interpretation of "community" beyond its conventional regional confines. Reflecting on questions posed by Robert G. Bringle, a distinguished scholar from the U.S., during a workshop on civic learning in Service-Learning at the 7th Asia-Pacific Regional Conference on Service-Learning (APRCSL) in Singapore, that is: “Who is our community? Who is represented? Who is not represented? Where is there a sense of unity? Where is it lacking?” I realized the importance of reassessing who constitutes our community through a global lens, particularly in Japan's evolving multicultural landscape.

Addressing Social Issues: Cultural Sensitivity in Practice

The model of service-learning in Japan originated in the U.S. Still, I am curious about its adaptation and implementation in local communities. Understanding how the social change model, prevalent in the U.S., can be applied differently in Japanese society is a key area of interest. However, navigating the nuances between Japanese and U.S. educational structures, societal norms, and cultural dynamics presents numerous challenges. 

In the U.S., terms such as social justice or privilege more clearly express the social change element in service-learning and community engagement, whereas, in Japan, these issues are often implicitly perceived without verbalization or sometimes not better understood due to their Western origins. Japanese society tends to have these issues less visible, often requiring careful consideration when addressing social issues. 

Therefore, embracing an authentic cultural, social, and sometimes political context of the locals along with their history and tradition, and identifying their own languages and approaches beyond applying Western concepts or relying solely on translation from English, which highlights the authentic social change orientation in their local context through service-learning and community engagement, is vital to raising awareness of the critical problems hidden in Japanese society.

I encourage international scholars to deepen their understanding of service-learning and community engagement within diverse cultural, social, and political contexts. By bridging the gap between U.S.-centric service-learning research and practices and other local realities, we can foster meaningful dialogue and drive impactful change within our respective communities.

How do we create an academic and practical area for our future dialogue? Who should be involved? What are the key aspects, and how can we foster the conversation? I look forward to furthering this discussion within the IARSLCE network, bringing together individuals from diverse backgrounds, and drawing insights from U.S. and other regional studies as guiding principles. 

Atsuko Kuronuma is the Assistant Professor by Special Appointment, Department of Education and Language Education at International Christian University (ICU), Tokyo, Japan. She is currently the Chair of the Graduate Student Network (GradSN) and an IARSLCE Board Member. She can be reached at atsuko.kuronuma@icu.ac.jp