From Savior to Solidarity: An alternative for “White Girls” — and anyone else — considering international service

Stacey_Photo3Today’s post comes from Stacy Williams, a social service coordinator turned social justice educator who currently leads students on a Global Gap Year for Thinking Beyond Borders (one of our EA Partner organizations). Stacey is passionate about helping students engage in questions about themselves and about the world. She captures her personal journey and learning at This particular post has also been featured on the blog Global Service-Learning Pedagogy & Partnership, and is modified here for Everyday Ambassador.

While Pippa Biddle was building a library in Tanzania, I too was there studying East African History and Culture during a semester abroad. Biddle’s post, which went viral two weeks ago, shares a thoughtful reflection on the nature (read: problems) of relationships between volunteers and host communities within international service trips. She asks many of the questions I confronted during my time in Tanzania and following six years of travel and service. Given our parallel journeys, I appreciate Biddle’s attention to the positionality of international volunteers in efforts toward sustainable development—yet I was left unsatisfied with her conclusion suggesting the solution lies in applying our skill sets more strategically and potentially just staying home.

Stacey joins neighbors in India during their celebration of Diwali, October 2013

Contrary to her framing, Biddle’s critiques are not particular to race, but span the many privileged identities that afford someone international service work. As Westerners who choose to travel outside of the “developed world”, we all need to sit with the implications of our presence and any volunteerism undertaken. It is true, though, that “White folks” especially have a learned tendency—not to mention history—of dominance that must be combated to respectfully engage across cultures. Additionally, white women and girls are the significant majority in terms of who participates in the sorts of trips in question. International volunteer and education organizations have a lot of work to do to improve access and inclusion—particularly for people from lower socioeconomic backgrounds, people of color, and the LGBTQ community—for this inequity to be addressed.

At the crux of my international work is a challenge offered by an Aboriginal activist group, Queensland, in the 1970s: From my experience in international service as both a participant and educator, the key to being mindful of my privilege is not to make sure I’m in a position to best serve according to my skills, but to move away from a paradigm of service entirely. The root of most problems with voluntourism, service-learning, and development itself is our orientation to the relationships involved. Without addressing how we understand and engage with global partners and friends—whether from home or abroad—we still cause the same detriment, dependency, and cultural degradation that Biddle outlines so clearly. “If you have come here to help me, then you are wasting your time. But if you have come because your liberation is bound up with mine, then let us work together.”

This woman’s message is not “Help me from your country where you can apply your best skills to my cause.” Instead, it screams “Stop seeing me as your cause.” Until we can connect to the humanity in one another rather than minimizing people into mere depositories of our benevolence, we should stay home—but not because we can best serve from there. We do harm when we continue to perpetuate the racist, ethnocentric, and hegemonic messages of colonial rule that still—albeit tacitly—prevail in the industrial complex of development aid.

When we stop trying to “help” or to “save,” we start connecting, learning, and growing.

Learning about Masaai culture Tanzania, Spring 2008
Learning about Masaai in Tanzania, Spring 2008

International immersion with this ethos is revolutionary in the counter-narrative that it provides. In 2008, I arrived in Tanzania with neocolonial notions of “poor Africa”, yet my time in the rural south of the country awakened me to the strengths and beauty of a people different from my own. I became aware of the Western bias implicit in my then-constructs of poverty and notions around development’s aims. I came to know and love a culture and a handful of individuals, and was forever changed by the experience.

Was this benefit one-directional, making my time abroad exploitive to local people and an appropriation of culture? I don’t believe so. When the message was no longer “I am here to help” but instead “I value you—I want to know you, learn from you, journey alongside you,” the exchange shifted from a model of welfare to one that honors local capacity. Defying narratives of dependency and need, there was space for the community to see themselves as knowledge holders and creators. Both local hosts and volunteers benefit from this pursuit, one that celebrates diversity, culture, and relational living instead of perpetuating the proliferation of Western values.

From a humble disposition of co-learning, we transcend hierarchies of racial, ethnic, and national identity. It is through our experience of communities like this that our aspirations of what humanity is capable of are formed. We ignite our social imaginations while gaining a sense of agency and network of support to create change. Having glimpsed moments of social emancipation, all parties begin to see the way that our liberation is truly bound.

Stacey and her group on her El Salvador immersion meeting with the phenomenal Comadres, January 2012
Stacey and her group on her El Salvador immersion meeting with the “Comadres”, January 2012

In January 2012, I traveled to El Salvador through a Jesuit immersion program. For twelve days, we met with Salvadorans to hear their stories and learn about their inspirational work in the face of environmental and human rights controversies. With solidarity as our aim and liberation our vision, all we did was listen and acknowledge our deep connectivity. We affirmed local efforts and voice while interrogating the way our politics, lifestyles, and choices impact peoples in the neighboring Americas.

In this world, global connectivity is inevitable whether voluntourism and international education continues or abates. El Salvador’s fate is intertwined with my own whether or not I’m aware of it. Discovering and fostering our interconnectedness becomes imperative to create the change the world so desperately needs. I believe that international programs are one such way to do this. The crucial questions become ones of structure and approach; we need to ask how these programs are administered and executed.

*Author’s Note: There are many helpful questions to ask in choosing an international service program, outlined well by Learning Service’s recent video series. Additionally, there are questions that should be undertaken institutionally in terms of access, inclusion, and sensitivity when designing and running international programs. Though they are not covered in this post, those questions are a crucial part of the conversation.

“Wednesday Wisdom” is a weekly series curated by Everyday Ambassador partnerships director  Meg VanDeusen. Every Wednesday, we will feature updates from our partners and reflections from the Everyday Ambassador community. To stay current with our latest posts, follow #wednesdaywisdom or #wordstoliveby on our other platforms, and check back regularly for updates.


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