It’s not just about tents and campfires

It’s not just about tents and campfires
An example of how a non-governmental organization empowers young people to become
good citizens making a positive change in their communities as well as in the world.
Emelie Göransson
Bachelor’s thesis in Development Studies, 15hp
Department of Human Geography, Lund University
Autumn 2013
Supervisor: Karin Steen
Abstract
The concept of empowerment is deeply rooted in power relations. Young people have often
been seen as incompetent, however, if given the right tools they can achieve positive change
today. They are not merely the adults of the future; they are the youth of today. Education
and awareness rising are key ingredients in the creation of change and development. How to
educate, enable and empower young people one might ask; the answer provided in this thesis
is through the Scout Movement. The reason for this is that the Scout Movement is the world’s
largest non-formal educational movement with a positive view on what young people can
achieve. It is a movement that teaches young people good citizenship and empowers them to
become self-fulfilled individuals creating a positive change in their communities.
KEYWORDS: Scout, Scouting, the Scout Movement, the Scout Method, Youth, Young
People, Empowerment, Citizenship, Community Involvement, Social Change.
Abbreviations
BSA Boy Scouts of America
DDS Det Danske Spejderkorps, the Danish Guide and Scout Association
MDG Millennium Development Goals
NGO Non-Governmental Organization
Scouterna The Guides and Scouts of Sweden
UN United Nations
UNESCO United Nations Educational, Scientific and Cultural Organization
UNICEF United Nations Children’s Fund
WAGGGS World Association of Girl Guides and Girl Scouts
WDR World Development Report
WESC World Scout Educational Congress
WOSM World Organisation of the Scout Movement
WTD World Thinking Day
Table of contents
1 Introduction p. 1
1.1 Purpose and research questions p. 2
1.2 Delimitations p. 2
1.3 Method and methodology p. 3
1.3.1 Preconceptions p. 4
1.3.2 Terminology and definitions p. 5
1.3.2.1 Young people p. 5
1.3.2.2 Scout, Scouting and the Scout Movement p. 5
2 Theoretical framework p. 6
2.1 Empowerment p. 6
2.2 Youth Empowerment p. 7
3 The Scout Movement p. 9
3.1 Scouting around the world p. 9
3.2 Scouting’s purpose and vision p. 13
3.2 An educational movement of self-progression p. 13
4 The Scout Method and its seven “wonders” p. 14
4.1 The Scout Law and Promise p. 15
4.1.1 A personal and collective code of living p. 17
4.2 Learning by doing p. 18
4.3 The patrol system p. 20
4.4 A Symbolic framework p. 21
4.5 Nature p. 22
4.6 Community involvement p. 23
4.6.1 World Thinking Day p. 25
4.6.2 Scouts taking action to create a better world p. 25
4.7 Adult support p. 26
5 Scouting, citizenship and empowerment p. 28
6 Conclusion p. 30
7 References p. 31
Appendix A p. 38
1
1 Introduction
We live in a world in need of peace, in need of justice, in need of development and in need of
change. We live in a world where there are many different problems facing societies all over
the world, however, especially in the developing world. Something definitely needs to be
done. It has been said many times that no one can do everything, but everyone can do
something; the size of the contribution is not what matters, small efforts can make a big
different. “Each good deed and service action contributes to creating a better world” (WOSM
2014a), and each one of us can change the world, inspire others, and create development.
Kofi Annan once said: “No one is born a good citizen; no nation is born a democracy.
Rather, both are processes that continue to evolve over a lifetime. Young people must be
included from birth. A society that cuts off from its youth severs its lifeline” (WDR 2007:
183). Awareness rising and education are seen as key features for change and development;
and so are also young people. Good citizenship can and must be developed. Young people are
not merely the adults of the future; they can achieve positive change today (WDR 2007).
According to the United Nations Convention on the Rights of the Child children have the
right to be involved in decisions that affect them, both as individuals and as a group. They
also have the right to be heard and taken seriously. Having a voice is thus a right and not just
a privilege, however, having the right to speak and to be heard does not mean the child will
neither speak nor be heard. Consequently we must listen more to young people and we
educate, enable and empower them to use their voice and stand up for what they believe in.
We must also teach them good values to stand up for. By educating, enabling and
empowering we are providing young people with the tools they need to become responsible
citizens making a real change in their communities as well as in the world. How to empower
young people is, however, an important question to ponder upon.
In his last written words Robert Baden-Powell, the founder of Scouting, encouraged us all
”to leave this world a little better than you found it” (Baden-Powell 1960). As a Scout this is
something that have stuck with me. Scouting is the world’s largest youth movement with
over 40 million members, a global force of action (WOSM 2014a). It is a movement with a
vision of creating a better world. The code of living of all Scouts, The Scout Law, guides
Scouts across the world in their everyday life and encourages them to smile and whistle under
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difficulties. Scouts are thus encouraged to have a positive attitude and to see the world from a
positive perspective. It is about believing in the individual and his or her potential as well as
believing in a better world, whatever that might mean. How can Scouts create a better world
one might ask. Scouting has provided me with many opportunities to grow and develop and I
therefore believe that the Scout Movement with its values, principles and unique method has
the potential to empower young people around the world to stand up for themselves and what
they believe in, and thereby change not only their communities but the entire world.
“Education is the most powerful weapon you can use to change the world” (UNESCO 2013),
and Scouting is an educational movement of self-progression with a holistic view on youth
development. It is an education in good citizenship (Baden-Powell 1960) teaching young
people values such as uprightness and loyalty, respect for others, solidarity towards others,
protection of life and nature, a positive attitude and a sense of dignity. It is a movement for
young people, led by young people, supported by adults. It is a movement that, through
friendship, adventure, community service, international and intergenerational meetings, and
value-based leadership, prepares young people for life (Karsberg 2009).
1.1 Purpose and research questions
The purpose of the thesis is to describe how the Scout Movement with its values, principles
and unique methods can be used to empower young people to take control of their own lives
and to influence the communities in which they live as well as the world.
- How does the Scout Movement empower young people?
- In what way does Scouting contribute to development in developing countries?
1.2 Delimitations
Development is a complex and multidimensional concept and due to limited resources, such
as time, it was impossible for me to analyse all things that potentially could lead to social,
cultural and economic development. However, development is a human creation and as
children and young adults are our future, past and present I have chosen to focus on
empowerment and more specifically youth empowerment as an end in itself as well as a
means to an end. The end being a world where young people play a constructive role in
society and thus help creating a better world. It might seem like a cliché but a better world is
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the vision of the Scout Movement, and the Scout Movement is the focus of this thesis. I will
not look closely at development per se, but rather focus on examining Scouting and more
specifically the Scout Method from an empowerment perspective. Gender is not one of my
delimitations and I will therefore look at the empowerment of both young men and women,
and subsequently the World Organization of the Scout Movement and the World Association
of Girl Guides and Girl Scouts. I will study empowerment as a tool for effective social
change, and describe how the Scout Movement with its values, principles and unique
methods can be used to empower young people to take control of their own lives and
influence the communities in which they live.
This bachelor’s thesis is a literature review, however, to further strengthen the validity it
would had been interesting to use an additional alternative methodological approach such as
questionnaires, interviews or observations get a better picture of Scouting as a movement
empowering young people in the developing world to take action. This was, however, not
possible due to limited time.
1.3 Methods and methodology
A totally new research field does almost not exist nowadays and it is therefore necessary to
conduct a literature review when doing research (Flick 2009). A method can be empirical or
non-empirical. This thesis does not provide empirical data collected by me; it is a literature
review and the interpretation and analysis of literature is thus the path I have chosen.
Literature is seen as “the crystallization of wisdom” (Lin 2009: 179), and literature reviews
create understanding by allowing interpretation from different perspectives (Svensson &
Starrin 1996). To conduct a literature review one must first decide what is worthy of being
studied and then locate previous research on the issue to later read through, analyse and
identify essential features (Hall 1998). Theories are essential for any literature review; they
are approaches or interpretive frameworks used to examine a phenomenon from a certain
model of explanation (KEG 2008). The purpose of this thesis is to examine how Scouting
empowers young people and I will therefore look at Scouting and its main educational tool,
the Scout Method, from an empowerment perspective. Scouting is thus my phenomenon and
empowerment the model of explanation.
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There are several methods that can be used to create an understanding of a phenomenon. This
thesis is based on a qualitative approach and as such it will illustrate the phenomena in a
descriptive fashion. The sources I have used are secondary and thus generated by someone
other than me (Cloke et al. 2004). This also means that I will not deal directly with the object
under study, but rather indirectly through literature. To find useful literature to base my thesis
on I have used two different databases, LUBsearch and Academic Search Elite, as well as
Google. My keywords included Scout, Scouting, the Scout Movement, the Scout Method,
Young People, Youth, Empowerment, Citizenship, Community Involvement, Social Change,
and a combination of these keywords. This generated a relatively large amount of results to
choose from and I have had the opportunity to use both qualitative and quantitative sources.
When it came to empowerment, the literature base was solid and I found plenty of academic
articles published in a wide range of journals, however, when it came to Scouting I was not as
lucky. Previous research on Scouting is scarce, especially in relationship to empowerment.
Nevertheless, I managed to access some books, academic articles, strategic documents, policy
documents and websites, however, much of the literature I have used is produced by the
Scout Movement or for the Scout Movement. This provides profound insight into Scouting,
however, as the Scout Movement most probably want to portray themselves from a positive
perspective this might also create some unwanted bias. It is for that reason important to use
secondary sources cautiously. The first thing I had to do was to assess the validity and
reliability of the chosen literature and thereafter choose only to use the literature I found
reliable, trustworthy and useful when it came to fulfilling my purpose.
1.3.1 Preconceptions
It does not matter how little you think you know and how unbiased you think you are, it is
impossible for a human being to not have any preconceived notions. New experiences will be
understood from previous experiences. I am myself an active Scout since almost twenty
years; I have taken courses in leadership and advocacy, been involved in Scouting at both
national and regional level, most recently as the President of my Scout district, and I have
had the opportunity to lead younger Scouts. I have also had the opportunity to experience
Scouting’s international dimension. I participated in an exchange regarding Children’s Rights
in El Alto, Bolivia, in 2006 and since then I have participated in several international Scout
camps and meeting around the world where community involvement has been an important
part. In Kenya, for example, I had the opportunity to both help plant trees and volunteer at a
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local orphanage and I have therefore seen first-hand that Scouting can make a difference. The
Scout Movement has definitely taught me a lot about Scouting as well as the world; it has
helped me grow and shaped me into the person I am today. However, my involvement and
knowledge is not only positive for the outcome of this thesis. The aim is to show how the
Scout Movement empowers young people from an as objective perspective as possible and I
have therefore been forced to do my very best to put aside all my perceived notions while
reading literature, analysing literature, and writing this thesis.
1.3.2 Terminology and definitions
According to Wallace “we write because we have ideas to convey” (Wallace 2003: 16),
however, words and conceptions can be defined in many different ways creating confusion
and I will therefore define two terms that will be used throughout the thesis here.
1.3.2.1 Young people
Young People are neither children nor adults; they are in a transitional phase between
childhood and adulthood, a phase filled with intense physiological, psychological, social and
economic change (WDR 2007). The Scout Movement is a movement for young people with
an age limit that differs slightly between countries and cultures (WOSM 1998). According to
the United Nations Children’s Fund young people are those aged 10-24 (WDR 2007). This
will also be my definition of young people, and sometimes I will use the term youth as a
substitute for young people.
1.3.2.2 Scout, Scouting and the Scout Movement
A Scout is a member of the Scout Movement. In Sweden, as well as many other countries,
the Scout Movement is coeducational and boys and girls are both called Scouts, however, in
English girls are often called Girl Scouts or Girl Guides whereas boys as called Boy Scouts
or just Scouts (Scouterna 2013e). In this thesis, I will use the term Scout for both sexes.
Furthermore, I will use the term Scout Movement to denote both the World Organization of
the Scout Movement and the World Association of Girl Guides and Girl Scouts.
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2 Theoretical framework
To transform society we require ”theories to make sense of how society operates and how we
effectively change it” (Davidson et al., 2006: 36). Theories provide us with a set of
explanatory concepts that offer ways of looking at the world (Silverman 1993). However,
they do not determine how we see the world, but rather guide understanding and help us
interpret and explore the world through a particular lens. They are versions or perspectives
through which the world is viewed (Flick 2009). To fulfil the purpose of my thesis and
consequently determine if the Scout Method is a rewarding method for empowering young
people, it is important for me to have a clear definition and understanding of empowerment
as a concept. Empowerment is therefore the principal theoretical framework of this study,
meaning it is through the lens of empowerment I will analyse and interpret my findings.
2.1 Empowerment
The field of empowerment has a solid foundation of theory, at both process and outcome
level. The process of empowerment provides opportunities for young people to develop the
skills they need to become problem solvers, decision makers and active citizens, and the
outcome of empowerment is the result of the empowerment process (Ledford et al., 2013).
Empowerment can thus be understood as an end in itself, a means to an end, or both. Most
people agree that empowerment has intrinsic value, that it is an end in itself. Feeling selfconfident, walking with dignity, having self-esteem and feeling respected, is of value in itself.
Empowerment is, however, also important as a means of achieving a specific result or
outcome. A concept as broad as empowerment can be understood in multiple ways, however,
for the purpose of constructing a specific evaluation Narayan argues that it is “important to
specify whether empowerment is conceptualized as a means or an end or both” (Narayan
2005: 16). Empowerment is a multidimensional concept (Narayan 2005); it has different
meanings in different contexts and can be found in literature of various disciplines. Narayan
discusses the link between empowerment and poverty reduction where empowerment is seen
as a means to poverty reduction. She states that defined broadly empowerment refers to “the
expansions of freedom of choice and action to shape one’s life” (Narayan 2005: 4).
Empowerment thus implies control over both resources and decisions. The concept of
empowerment is deeply rooted in power relations and since powerlessness is embedded in
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unequal institutional relations, she argues that an institutional definition of empowerment has
to be adopted. “Empowerment is the expansion of assets and capabilities of poor people to
participate in, negotiate with, influence, control, and hold accountable institutions that affect
their lives” (Narayan 2005: 5). This definition focuses on structures and institutions as well as
assets and capabilities. Concepts that undoubtedly influence each other and have effect on
development outcomes. The ability to make social change come true is related to agency
which is “the capacity of actors to take purposeful action, a function of both individual and
collective assets and capabilities” (Narayan 2005: 6). Empowerment of poor, excluded, or
subordinate groups, such as young people, is ultimately considered a product of the agency of
these individual groups and the opportunities provided by society (Narayan 2005). Narayan
also emphasizes the importance for marginalized people to use their collective capabilities
and “to work together, organize themselves, and mobilize resources to solve problems of
common interest” (Nayaran 2005: 9).
2.1.1 Youth Empowerment
Due to the absence of meaningful roles, young people seem to be involved in a number of
problem behaviours that concern the entire nation such as unprotected sex, drug and alcohol
use, and criminality. These behaviours limit their advancement later in life, however, youth
empowerment “can serve as a preventive intervention for many of the problems” (Chinman
& Linney 1998: 393). Empowerment ideas such as active participation, awareness of the
surrounding world and the identification of strengths are developmentally important not only
for adults but for young people as well. Adolescents are neither children nor adults and
identity formation is thus very important, and like empowerment, identity formation is not a
passive experience, but a result of actions (Chinman & Linney 1998). Young peoples’
identities also emerge through recognition from those who count and positive role models
and adult support is thus important (WDR 2007).
Zimmerman argue that empowerment “enable effective participation in community change
efforts” (Zimmerman et al. 2011: 426). Empowerment is seen primarily as an end in itself but
also as a means to an end, and a process is considered empowering if it helps young people
“develop the cognitive and behavioural skills necessary to critically understand their social
environments and become independent problem solvers and decision makers” (Zimmerman
et al. 2011: 426). Chinman and Linney also refer to this critical-awareness stating that young
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people learn a wide range of skills from participation “including a critical awareness of how
to have a significant influence” (Chinman and Linney 1998: 400). Participation in activities
that provide young people with opportunities to practice responsibility, develop their skills
and capabilities and build confidence plays an important role in their personal development
(Zimmerman et al. 2011). Participation is considered beneficial for both young people and
the community in which they live. Furstenberg and Hughes support this claiming that young
people with links to their community are more likely to succeed later in life (Furstenberg &
Hughes 1995); and the World Development Report states that a young person’s level of selfesteem can predict the likelihood that that young person will start a business years later
(WDR 2007). The participation in extracurricular activities provides young people with
social relationships, support, self-confidence, self-esteem and control. Making a real
contribution to one’s community also leads to this outcome (Zimmerman et al. 2011;
Chinman & Linney 1998; Florin & Wandersman 1990). Volunteer experiences are seen as
empowering by “enhancing self-acceptance, self-confidence, social and political
understanding, and the ability to play an assertive role in controlling one’s resources in the
community” (Chinman & Linney 1998: 394). Zimmerman and colleagues further discusses a
series of features that provides a great setting for young people to develop. These include
structure, adult support, positive norms, opportunities for belonging and skill building,
supportive relationships, and safe working environment (Zimmerman et al. 2011).
Empowerment in the context of positive youth development requires structures to create the
opportunity for youth to develop skills necessary to be effective agents of community change,
however, these structures “must also be flexible enough to allow for youth input and control”
(Zimmerman et al. 2011: 428). Zimmerman and colleagues end by stating that a curriculum
that empowers young people as change agents must be attractive, engaging and enjoyable
incorporating both active learning and fun activities for the participants (Zimmerman et al.
2011: 437).
“Youth development is centred on developing the capacity of the individual youth. Youth
empowerment is focused on creating greater community change that, in its methods, relies on
the development of individual capacity. Therefore organizations operating with a youth
development framework are not addressing social inequalities, but rather developing the
individual within an unjust society” (Ledford et al. 2003: 2). This is the case of the Scout
Movement.
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3 The scout movement
There are more than 40 million scouts worldwide (WOSM 2013b), many in developing
countries. However, to understand how Scouting can be used as a method to empower and
prepare young people for whatever life throw at them, the story needs to begin just over
hundred years ago with the founder of Scouting, Robert Baden-Powell (1857-1941), a
soldier, artist, actor and free-thinker.
As a boy, Baden-Powell often experienced what he called outdoor adventures and from that
he learnt all the basic skills needed to survive. He also learnt that everyone is important for
the success of the group, and applying to the Army it was this knowledge that got him
accepted. He was soon sent out to serve in the former British colonies, particularly in Africa,
and his courage, ingenuity and positive attitude resulted in him quickly rising through the
ranks. His accomplishments and successes are said to have been largely due to his ability to
train and lead his men according to what later became the Scout Method (Scouts UK 2013a;
Baden-Powell 1960). Returning to England, after more than 30 years in the Army, BadenPowell was concerned with the laziness and lack of discipline of many young men. He
described how he saw thousands of boys and young men who were pale, narrow-chested,
hunchbacked, miserable specimen who smoked cigarettes and engaged in bookmaking.
Baden-Powell saw young people as citizens in the making (Mills 2013). He wanted to
influence character, encourage integrity and give the boys high ideals and wrote down his
ideas in a book he called Scouting for Boys. With the help of scouting, young men were to
develop the skills and personalities needed to become good citizens (Scouterna 2013a).
As scouting quickly spread like wildfire across the world, the fundamental values as well as
the ideology of the movement remained the same – to let young people take on responsibility,
learn from experiences, and contribute to the development of a better world.
3.1 Scouting around the world
There are two umbrella organisations that gather Scouts from almost all countries, the World
Organization of the Scout Movement (WOSM) and its sister movement the World
Association of Girl Guides and Girl Scouts (WAGGGS) (Karsberg 2009). They are two
separate and independent organizations, however, to ensure the exchange of information as
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well as to identify priorities for projects and possibilities for action, the two movements work
together “in an atmosphere of good friendship and mutual respect” (WAGGGS 2013a).
While WOSM has both male and female members, there are only female members in
WAGGGS. However, WOSM and WAGGGS are more alike than different. They are both
voluntary, non-political, non-governmental educational movements for young people in
accordance with the purpose, principles and method conceived by Scouting’s founder,
Baden-Powell (WOSM 2011; WAGGGS 2008). WOSM is currently the world’s largest
youth movement (Scouts UK 2013b), and WAGGGS is the world’s largest voluntary
movement dedicated to girls and young women (WAGGGS 2013c).
National Scout Associations can belong to either WOSM or WAGGGS or both (WOSM
2013b), and are then organized into regions. The role of the regions is to support all National
Scout Associations and both WOSM and WAGGGS therefore have regional boards as well
as offices (WOSM 2014e). However, their regions are not identical. WAGGGS have five
regions: Africa, Arab, Asia-Pacific, Europe and Western Hemisphere (WAGGGS 2014), and
WOSM have six regions: Africa, Arab, Asia-Pacific, Eurasia, Europe and Interamerica
(WOSM 2014e). To be able to look at the distribution of members between different regions
this thesis has divided all National Scout Associations and their members into WOSM’s six
regions.
Figure 1. Map showing the six regions of the World Organization of the Scout Movement.
To analyse Scouting’s global dimension it is important to determine whether its geographical
scope extends to the majority of the world’s countries. There are Scouts in almost all
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countries of the world. With assistance from the Asia-Pacific Scout Region the Republic of
the Union of Myanmar currently have a Scout association in its infancy (WOSM 2013e); and
with the membership of the South Sudan Scout Association in May 2013, there are thus only
five countries where Scouting, to WOSM's knowledge, still does not exist and might even be
outlawed. These countries are Andorra, Cuba, the Democratic People's Republic of Korea,
the Lao People's Democratic Republic and the People’s Republic of China (WOSM 2013b).
When it comes to the People’s Republic of China, China was a member of WOSM until
Scouting was outlawed in 1950, however, there are currently Scouts in Taiwan and Hong
Kong. One thing worth mentioning is that while WAGGGS have recognized the Girl Scouts
of Taiwan as a member since 1966, WOSM has not recognized any organization under the
name of Taiwan due to political reasons. They do, however, have a member organization that
only operates in Taiwan called Boy Scouts of China (Vallory 2007; WOSM 2013d).
Scouting is, as we have seen, present in almost all countries of the world, however, in some
countries the National Scout Association is just recognized by WOSM and/or WAGGGS and
not yet an official member of WOSM and/or WAGGGS. These countries are considered
“potential members countries” (WOSM 2013b) and both WOSM and WAGGGS maintain
contact with them as they work towards official membership (WOSM 2013b). Many of these
“potential members countries” such as Afghanistan, Iran, Iraq and Vietnam are countries
where Scouting have existed, been banned by different regimes, and now started to emerge
again. For example, in Afghanistan, where Scouting was banned by the Soviets in 1978,
Scouts made a comeback a few years ago. They are bringing young people together for peace
camp (2014f), and doing service activities by helping residents in the Kabul Province after
the flood in August 2013 (2014g). Many other countries are also making comebacks. An
Iranian Scout Meeting with more than 3000 participants was recently held (WOSM 2014h); a
group of Iraqi Boy Scouts visited Turkey for a friendship camp (2014i); Iraqi Girl Scouts
attended a WAGGGS leadership seminar in Egypt (WAGGGS 2006); and Vietnamese
leaders have participated in one of Scouting’s highest leadership courses organized by the
Asia-Pacific Region (WOSM 2014j). There are many activities carried out by Scouts and for
Scouts in ”potential member countries” proving that there are thousands of Scouts in
countries currently working for official membership status within WOSM and/or WAGGGS.
These are, however, not included in membership censuses.
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Looking at the number of official members one can see that the numbers differ between
countries and regions. According to Vallory the accuracy of the censuses is disputable; this as
the censuses are based on voluntary reports made by National Scout Associations and as the
number of members is linked to the payment of dues, the real number of members might
actually be larger than those reported (Vallory 2007). For example, in 1996, when the World
Scout Conference agreed that countries within the lowest category of gross national product
would only pay fees for the first million members, the Indonesian Scout Association reported
almost five times the number of members of its previous census (Vallory 2007). Furthermore,
WOSM writes on the Arab Region’s regional website that “the role of the Arab Region is to
support all the 5 million (registered and unregistered) members” (WOSM 2014k). The
numbers might be disputable; and as the year of the censuses differs between countries the
total number of members in a specific region is not exact for a given point in time. However,
the numbers presented below give a good indication of the number of members as well as the
distribution of members across regions.
Table 1. Number of members divided into regions.
Region WOSM WAGGGS Total
Africa 1511610 605605 2117215
Arab 310111 127137 437248
Asia-Pacific 29825788 2515513 32341301
Eurasia 19801 6892 26693
Europe 1521128 1114494 2635622
Interamerica 3409757 3751587 7161344
Total 36598195 8121228 44719423
The numbers are based on “WOSM Membership as at 31st of December 2012” (WOSM
2013d) as well as membership numbers published at WAGGGS’s website (WAGGGS 2014a).
The full list showing the number of members by countries can be found in Appendix A.
A few notes should be made. For example, Indonesia alone has slightly more than 20 million
members. However, even without Indonesia, the Asia-Pacific Region is the region with most
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members. Six out of the ten countries with the highest number of reported members are Asian
countries. This is most probably due to high population rates in many Asian countries. The
ten countries with the highest numbers of reported members are: Indonesia, United States,
India, Philippines, United Kingdom, Bangladesh, Thailand, Pakistan, Tanzania, and Kenya.
This shows that while European countries such as Germany and France have higher
population rates than both Tanzania and Kenya, both Tanzania and Kenya have more Scouts
than Germany and France. The only European country present among the ten countries with
the most members is the United Kingdom, the country where Scouting started a hundred
years ago. While North America, particularly the United States, account for many of the
Interamerican Region’s members, it should be pointed out that all countries in South and
Central America are official members of both WOSM and WAGGGS. Membership numbers
differs, however, Scouting is definitely present at all continents, and in almost all countries of
the world.
3.2 Scouting’s purpose and vision
The purpose of the WOSM is “to contribute to the education of young people, through a
value system based on the Scout Promise and Law, to help build a better world where people
are self-fulfilled as individuals and play a constructive role in society” (WOSM 2011: 3);
whereas the purpose of WAGGGS is “to enable girls and young women to develop their
fullest potential as responsible citizens of the world” (WAGGGS 2013b). Both movements
thus focus on educating, enabling and empowering young people to become responsible and
active citizens. When it comes to their visions, WOSM’s vision is “as a global movement
making a real contributing to creating a better world” (WOSM 2013a), while WAGGGS
focus slightly more on gender equality envisioning a world where “all girls and young
women are valued and take action to change the world” (WAGGGS 2013b). There is a strong
belief in the individual and what he or she can achieve, and a belief that the creation of a
better and more equal world is possible.
3.3 An educational movement of self-progression
“Education is at the heart of both personal and community development; its mission is to
enable each of us, without exception, to develop all our talents to the full and to realize our
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creative potential, including responsibility for our lives and achievement of our personal
aims” (UNESCO 1996: 17).
Education means different things to different people. In Scouting, education is considered in
its broad sense. That is, as “the process through which each of us develops our various
capabilities throughout life, both as an individual and as a member of society” (WOSM 1998:
7). Scouting does not want to replace formal education, but rather, as an education in good
citizenship, compliment it (Baden-Powell 1960). Scouting should provide young people with
the skills and attitudes needed to become responsible citizens engaged in their communities
(Mills 2013). The development of character is seen as essential as character is necessary in
order to understand and accept the obligations of being a responsible citizen (WAGGGS
1998). Galileo Galilei said: “You cannot teach a man anything, you can only help him to
discover it for himself”. Just as Galileo Galilei, Baden-Powell believed in helping young
people learn for themselves and Scouting is therefore a non-formal educational movement of
self-progression seeking to “help young people to realise that they have within themselves
what it takes to make a difference – to their own lives and to the world in which they live”
(WOSM 1998: .
4 The scout method and its seven “wonders”
To achieving its mission and vision Scouting uses the Scout Method, which can be described
as a puzzle with seven pieces, all equally important (Elmström 2005). The Scout Method is
based on Scouting’s values and principles and provides young people with the opportunity to
evolve both physically, intellectually, emotionally, socially and spiritually (Elmström 2005;
WAGGGS 1998; WOSM 1998). The Scout Method is a system of progressive self-education,
“a comprehensive educational framework composed of seven elements working together to
provide young people with a rich and active learning environment” (WOSM 1998). The fact
that it is a system implies that it has to be conceived as an interdependent group of elements,
puzzle pieces, forming a unified and integrated whole (WOSM 1998). One can not remove or
replace one of the pieces believing the system will still work; every piece has its own specific
function and all pieces uses each other to strengthen themself. A single piece builds no puzzle
(Elmström 2005). The Scout Method is one educational tool with seven interconnected
elements (Karsberg 2009). Scouting thus combines the use of different educational tools in
15
order to achieve its mission, to help young people reach their full potential and to help them
develop “a harmonised personal identity” (WAGGGS 1998: 21).
4.1 The Scout Law and Scout Promise
The Scout Law and Promise is “at the heart of the Scout Method” (WOSM 1998: 15), it is the
foundation of Scouting, a code of living based of Scouting’s principles. Without the Scout
Law and Promise, there wouldn’t be any Scouting (Baden-Powell 1960; Elmström 2005).
The following version of the Scout Law and Scout Promise is the one that Baden-Powell
himself wrote over hundred years ago, it is also the version that can be found in the
constitutions of both WOSM and WAGGGS (Baden-Powell 1960: 31-33; WOSM 2011: 5;
WAGGGS 2008: 7-.
SCOUT LAW
1. A Scout’s honour is to be trusted.
2. A Scout is loyal.
3. A Scout’s duty is to be useful and to help others.
4. A Scout is a friend to all and a brother/sister to every other Scout.
5. A Scout is courteous.
6. A Scout is a friend to animals.
7. A Scout obeys orders.
8. A Scout smiles and whistles under all difficulties.
9. A Scout is thrifty.
10. A Scout is clean in thought, word and deed.
SCOUT PROMISE
On my honour I promise that I will do my best:
To do my duty to God and the King (or to God and my Country);
To help other people at all times;
To obey the Scout Law.
All National Scout Organizations as well as all members of the Scout Movement must adhere
to a Scout Law and Promise ”in wording approved by the World Board, which embodies the
16
essential elements of the Original Promise and Law” (WAGGGS 1998: 9), or as stated by
WOSM, a Law and Promise ”reflecting, in appropriate to the culture and civilization of each
National Scout Organization and approved by the World Organization, the principles of Duty
to God, Duty to others and Duty to self, and inspired by the Promise and Law originally
conceived by the Founder” (WOSM 2011: 5). This means that, while some countries still use
the original version of the Law and Promise other countries have changed their versions of
the Law and Promise to reflect their cultures, civilization and/or different changes that have
taken place since Baden-Powell wrote Scouting for Boys more than a century ago.
In for example both Sweden and Denmark, the Law and Promise have changed to reflect a
secular society with a diverse, and often more spiritual than religious, population. Today’s
Promise therefore does not include any notion of God nor the monarchy, it is short and
simple: I promise to do my best in following the Scout Law. However, to adhere the spiritual
principle and dimension of Scouting, the first paragraph of both the Swedish and Danish
Scout Law states that a Scout seeks her/his faith and respects others’ (Scouterna 2013b; DDS
2013). While the Promise of Scouts Canada is almost identical to the original Promise, their
Law is short and concise: “A Scout is helpful and trustworthy, kind and cheerful, considerate
and clean, wise in the use of all resources.” (Scouts Canada 2008: . The Scout Association
of Croatia, on the other hand, has created a Scout Law longer than the original Law stating
that a Scout, among other things, cherishes and develops spiritual and cultural values; la
Asociacíon De Guías y Scouts de Costa Rica states that a Scout sees in the nature the works
of God (Guías y Scouts de Costa Rica 2013); and the Norwegian Guide and Scout
Association has included a paragraph to their Scout Law stating that a Scout works for peace
and understanding between people (Norges spejderforbund 2013). Instead of using full
sentences, the Scout Association of Japan lists a number of character traits as their Scout Law
(Scout Association of Japan 2013), and the Boy Scouts of America add an additional promise
to the three promises included in the original Scout Promise, ”to keep myself physically
strong, mentally awake, and morally straight” (BSA 2013). Scouting is a global movement
and the Scout Promise and Scout Law will, while staying true to the essential elements of the
original Promise and Law, continue to differ from country to country and over time. As Mills
points out, questions of morality in the context of young people are both geographically and
historically situated (Mills 2013). The most important is that the Scout Promise and Law of a
certain Scout Association in principle is the same as the original but formulated in language
17
appropriate to their culture and civilization as well as in language appropriate to the level of
maturity of the young people they aim to reach (WAGGGS 1998; WOSM 1998).
Every young person who wants to be a Scout is asked to live by the Scout Law and Promise
(WAGGGS 1998; WOSM 1998). For a young person to freely choose to take the Scout
Promise adds a strong sense of personal responsibility and gives the Promise moral binding
force (Scouts Canada 2008). By taking the Scout Promise, the young person acknowledges
that he or she if familiar with the Scout Law and committed to do his or her best to live
according to it. Making the Promise is thus a personal act of commitment and “the first
symbolic step in the process of self-education” (WOSM 1998: 1.
Scouts have a wide range of capabilities, some have more and some have less. Baden-Powell
recognized this and built it deliberately into the Scout Promise. No matter how difficult the
task, both he and the Scout would be satisfied if the Scout truthfully could say that he or she
had done his or her best (Baden-Powell 1960; Scout Canada 2012). To do his or her best
refers to making a personal effort to the extent of the one’s capacity (WOSM 1998). It is to
aim high but at the same time know and accept that things can go wrong (Karsberg 2009).
From an educational perspective, the effort is as important as the achievement (Elmström
2005; WOSM 1998).
4.1.1 A personal and collective code of living
According to Baden-Powell education must be positive, and he therefore often criticised the
harmful nature of rules that prohibit or repress (WOSM 2013c). He believed that boys are not
governed by don’t, but led on by do and the Scout Law is consequently written in positive
terms “devised as a guide to his actions, rather than as repressive of his faults” (WOSM 1998:
16). It is an interpretation for how we want things to be (Karsberg 2009), inviting young
people to make personal commitments concerning their development (WOSM 2013c). The
Scout Law as a whole expresses the ethic that Scouts are encouraged to follow (Elmström
2005). It expresses the qualities of a person who lives according to the Scouting’s principles
and in doing so it becomes a personal code of living “guiding the way in which each member
of the Movement lives his or her life” (WOSM 1998: 15). As the Scout Law is based on the
principles of Scouting and thus the values underlying Scouting, it guides the direction of
young people’s exploration of these values. Ultimately it can serve as a reference in the
“subsequent development of a young person’s value system” (WOSM 1998: 15). In addition
18
to being a personal code of living, the Scout Law is also a collective code of living (WOSM
1998). As such it serves as the law of a microsociety of young people in which each
individual person has the same rights and obligations (Elmström 2005; WOSM 1998). The
Scout Law is the “basis on which their small community is founded and operates” (WOSM
1998: 16). Young people are thus exposed to “a way of living with others which is
democratic, respectful of each person and which promotes a sense of belonging, sharing,
solidarity and cooperation” (WOSM 1998: 16). Being both a personal code of living and a
collective one, the Scout Law is the foundation on which the Scout unit is structured; it is the
rules of the group (Elmström 2005). It is a code of living but “with no real repercussions”
(Mills 2013: 128).
The Scout Promise and Law expresses our values and our values tell us who we want to be.
The goal is not to learn the Scout Law by heart, but to make it a part of you. One can say that
you want the Scout Law in your heart rather than in your head (Karsberg 2009; Elmström
2005). However, for a young person to reflect on his or her values and promise to try to
follow them helps him or her develop in several ways (WOSM 1998). It is an important
reflection of what Scouting stands for, and how one should behave towards others (Elmström
2005). By taking the Promise, young people also get to experience what it means to promise
something, and to honour that promise (Karsberg 2009). For a young person to consider his
or her values and promise to follow them to his or her best ability, means that he or she have
taken a step towards becoming aware of his or her personal development. If we know what
we stand for, we also know a little bit more about who we are or who we want to become.
This provides security and confidence (Karsberg 2009).
4.2 Learning by doing
“Learning by doing” is a term many associate with Scouting and it is indeed one of
Scouting’s most important educational tools, however, it was first launched by the American
philosopher and educator John Dewey (1859-1952) to describe the essence of his pragmatic
pedagogy. He believed learning should be acquired through practical tasks and not only by
the knowledge conveyed by the spoken or written word (NE 2013a). Dewey held that
genuine knowledge is acquired when one act in situations and perform activities similar to
those in which the knowledge once became knowledge. Practical and theoretical learning
must thus be woven together as practical work is as important as intellectual. The basic idea
19
was that students should learn through problem solving and action and that this in turn would
decrease the distance between what students learned in school and needed to know in life
(NE 2013b). It would prepare the students for adult life (NE 2013a).
Learning by doing means “developing as a result of first-hand experience” (WOSM 1998:
21), and reflects Scouting’s active approach to education. “Scouts do not gain knowledge,
skills and behaviours in an abstract context, divorced from reality” (WOSM 1998: 21).
Scouts practice the skills they need to know when they need to know them (Baden-Powell
1960; Karsberg 2009). Learning by doing is about young people learning from experiences
instead of having somebody show or tell how something is done (Elmström 2005). Learning
by doing helps young people to discover their capabilities and make constructive use of them,
to take charge of their lives, and be actors, not spectators, in their community (WOSM 1998).
In the campfire stories of Scouting for Boys Baden-Powell systematically presents everything
and every skill a Scout must know. The pedagogy for this is learning by doing; the Scout
should venture out into reality and with the help of experience, learn more and more (BadenPowell 1960). From an educational point of view, learning by doing “applies to the way in
which young people gain knowledge, skills and attitudes” (WOSM 1998: 21). Learning by
doing is more than just a way of learning practical skills; through learning by doing young
people learn the meaning of responsibility by taking on responsibility (Elmström 2005). By
trying new things young people learn that almost nothing is impossible as long as they do
their best (Karsberg 2009). They also learn that one manages more than he or she initially
thought, and that it is not wrong to do wrong (Elmström 2005). Sometimes you have to do
wrong to do right (Elmström 2005). Learning from failures is as important as learning from
successes.
Learning by doing is an experience based learning where not only theory and practice, but
also reflection and action are closely linked together. To turn experiences into knowledge,
one must reflect (Karsberg 2009). By reflecting on what happened, how it felt and why things
turned out the way they did, young people reach a deeper understanding of themselves, their
personal development, their surroundings, as well as their relationship with their
surroundings (Elmström 2005). Learning by doing is a way of helping young people
“develop in all dimensions through extracting what is personally significant from everything
that they experience” (WOSM 1998: 22). Getting the chance to try new, and sometimes
challenging, thing allows the Scouts to grow as it gives them a chance to step outside their
20
comfort zone, to push their own limits (Karsberg 2009). Furthermore, it gives the individual
Scout a chance to take responsibility for his or her own development (Elmström 2005). To be
allowed to try, succeed and fail, means a lot for a young person’s personal development
(Elmström 2005). As “young people develop through a vast range of experiences,
opportunities for new and richer experiences come within reach” (WOSM 1998: 22).
4.3 The patrol system
Young people have a natural tendency to form groups with other young people in roughly the
same age (WOSM 1998); they want to belong, identify with others and feel acknowledged
(Elmström 2005). Scouting activities therefore take place in small groups, called patrols, of
people of roughly the same age in which responsibility is shared and decisions are made
together (Karsberg 2009). The patrol must not be too large or too small. Approximately six to
eight persons is considered being the optimal size of a patrol (Baden-Powell 1960; WOSM
1998; WAGGGS 1998).
Baden-Powell believed that the primary objective of the patrol system is to build character by
giving real responsibility to as many boys as possible; according to Baden-Powell giving
responsibility to a young person is an invaluable step in his or her character training (BadenPowell 1960). The belief in personal responsibility is strong. If a Scout is given a task, he will
solve it with his own power (Baden-Powell 1960). Each member of the patrol therefore has a
specific responsibility which he or she carries out and which contributes to the patrol and the
success of their activities (WOSM 1998). All patrol members are consequently important in
their unique role (Karsberg 2009). No one can do everything, but everyone can do something
(Elmström 2005), and the experience of being part of a patrol that together can achieve more
than the sum of what the members of the patrol could have achieved on their own is
strengthening (WOSM 1998).
As earlier stated, having a role in a patrol means having a responsibility. Regardless of the
responsibility it will help the Scout grow as a person and learn to take on responsibility in
real life (Karsberg 2009). The patrol system means working with roles in a systematic way.
Just by being part of the patrol the individual evolves through learning cooperation,
responsibility and leadership (Elmström 2005; Karsberg 2009). By acting in small groups,
young people learn to function efficiently as members of a group (Karsberg 2009). It is said
that what young people learn from living and working together in a patrol and the
21
relationships they develop as a result of their shared adventures is as important as the
activities in which they take part (WOSM 1998). Working together in small groups is
considered beneficial for the outcome of what they are doing as well as their individual
development and has therefore support from many quarters. The World Development Report
states that projects led by youth usually work best when young people work together, “if you
are going to make change effective, you must work with others” (WDR 2007: 226); and a
report to the UNESCO states that “when people work together on rewarding projects which
take them out of their usual routine, differences and even conflicts tend fade into the
background and sometimes disappear” (WOSM 1998: 27).
Working with others increases the a young person’s understanding of people’s differences
and equal value (Elmström 2005). Diversity is desirable as that means that the members of
the patrol can all contribute with their unique knowledge and skills creating an exchange that
is beneficial for both the Scout that learns and for the Scout that teaches (Elmström 2005).
Leadership is an important part of Scouting and the patrol is a good place to practice to lead
and to be led. Besides leadership skills, young people are taught to “understand the concept
of democracy through experiencing it in action” (WOSM 1998: 2. By organizing scouts in
patrols, the Scout Movement works with group dynamics in a conscious and natural way. A
functioning patrol is the basis for self-esteem and development (Elmström 2005; Karsberg
2009). This in turn gives the Scouts the courage they need to try new things and to push their
limits even further. Working in patrol means that the Scouts will face challenges together and
learn by reflecting upon their shared experiences (Karsberg 2009).
4.4 A symbolic framework
Symbols and ceremonies both have greater meaning than its actual content, and the use of the
two is based on the idea is of how children do when they play (Karsberg 2009). A symbol is
something that we recognize, but which also represents something abstract, like an idea or a
concept (Elmström 2005). Ceremonies on the other hand can be simple or grand; they are
acts filled with content, solemnity and reflection (Karsberg 2009). When we use a story or a
theme that ties together symbols and ceremonies, we have created a symbolic framework. A
symbolic framework is like its own little world uniting the people who created it (Karsberg
2009). This creates a feeling of belonging as well as group cohesion (WAGGGS 1998). A
symbolic framework is often used to build Scouting activities on as it gives greater depth,
22
adds an extra dimension and helps create a feeling of solidarity (WOSM 1998). The feeling
of entering into a fantasy with others brings out both imagination and creativity (Elmström
2005) turning the ordinary into something magical (Karsberg 2009).
A symbolic framework builds on young people’s natural capacity for imagination and
adventure which stimulates their development in various dimensions (WOSM 1998). In terms
of intellectual development, “symbols can help young people to grasp abstract concepts”
(WOSM 1998: 35). A symbolic framework also provides young people with the opportunity
to feel heroic and courageous developing their self-esteem (WOSM 1998).
Religions provide great symbolic frameworks made up of symbols, proverbs, tales, songs,
celebrations, and ceremonies; and religious Scouts therefore often uses tales from holy
scriptures to create themes for their activities (Karsberg 2009). This creates a strong feeling
of solidarity, unity and togetherness as well as a sense of being part of something bigger
(Karsberg 2009). Scouting with its shared values and principles, symbols and ceremonies,
creates a sense of belonging just as religions do (Elmström 2005). The Scout Law declares
that “A Scout is a friend to all and a brother/sister to every other Scout” (See 4.1 The Scout
Law and Scout Promise), and in Scouting for Boys Baden-Powell elaborates slightly more on
this special bond between Scouts saying that if a Scout meets another Scout he must speak to
him and help him in any way he can (Baden-Powell 1960). This bond between Scouts from
all over the world and this bond is strengthen by shared values and symbols such as the
uniform, the Scout motto, the World Scout Emblem/Trefoil and of course the Law and
Promise (Elmström 2005; Karsberg 2009). Through the use of symbolism, we identify with
something bigger and find security in what we can call ours (Elmström 2005).
4.5 Nature
The full original title of Scouting for Boys is Scouting for Boys: A Handbook for Instruction
in Good Citizenship through Woodcraft so just by reading the title we understand that nature
and woodcraft are powerful educational tools within the Scout Movement. This as nature is
an adventurous environment full of challenges encouraging problem solving and cooperation
(Elmström 2005). Nature as an educational tool is also considered invaluable in building selfconfidence, self-awareness and character (WAGGGS 1998). It is in the outdoors that Scouts
share responsibilities and learn to live with each other; and it is in the outdoors that the skills
and activities practiced at meetings come alive. Outdoor life also provides young people with
23
the opportunity to see and understand the relationship between man and nature as well as the
importance of protecting and preserving both nature and the environment (Scouterna 2013b).
Nature refers to the natural environment – the woods, the sea, the mountains, the desert – and
it provides many opportunities for physical, intellectual, emotional, social and spiritual
development (WOSM 1998; Karsberg 2009; Scouterna 2013b). However, outdoor life is not
a goal in itself, but rather a means to achieving the goal which is to help young people reach
their full potential (Baden-Powell 1960; Elmström 2005). In nature, educational situations
easily arise; the weather can quickly change and thus create opportunities for the Scouts to
both use the skills they already have and learn new skills needed to manage the situation
(Elmström 2005). By ending up in unfamiliar situations the Scouts are forced to use their
creativity to solve the problems that arise (Karsberg 2009); they are learning by doing. Nature
also helps young people to analyse situations and overcome difficulties as it encourages
young people to take initiative (WAGGGS 1998; WOSM 1998). Tasks such as cooking are
not just necessary tasks; they are opportunities to learn planning, cooperation, communication
and leadership in a real life situation (Elmström 2005). Besides developing practical skills,
the peace and tranquillity of being in nature offer opportunities to explore feelings and
emotions and a “spiritual awareness can develop from simply taking time to discover and
contemplate the many wonders of the natural world” (WOSM 1998: 43). In nature the young
person is forced to face reality and thus, from a more holistic perspective of education, nature
can help young people realize what is essential and real in life (WOSM 1998). Scouting
thereby helps young people appreciate life’s most simple things. It also helps young people
develop a concern for nature and the environment. Baden-Powell believed that as a Scout,
you are the guardian of the woods, and by experiencing everything nature has to offer an
emotional bond between the young person and nature is created making young people see
nature as something worth fighting for (Karsberg 2009).
4.6 Community involvement
Scouting’s driving force has always been an optimistic approach based on some key values
and a belief that it is possible to create a better world, to be progressive (Elmström 2005).
Young people working within, and in support of, their communities was therefore
empahsised by Baden-Powell as a very important means of education (WAGGGS 1998).
Community service and international experiences encourages a sense of responsibility for the
24
world, provides young people with an opportunity to understand and respect different
cultures and ways of living, and emphasises the influence young people as individuals can
have on their surroundings (Karsberg 2009; WAGGGS 1998). Community service can take
place in the local or further away in another community in the same country or abroad.
Helping others is part of the Scout Promise and active citizenship is at the core of Scouting
(Baden-Powell 1960). Community service is thus a major element of Scouting, and Scouts
are involved in their communities in many ways, from recycling to more directly helping
others (Elmström 2005). Community service can be used in the same way that nature is used,
to provide Scouts with challenges and opportunities to practice cooperation (Karsberg 2009).
By being active in community service projects, young people understand how certain
phenomena are interconnected. The pride of having completed something that has made a
difference, big or small, has great significance for the young people’s development, as the
feelings of being able to make change come true strengthen both self-confidence and selfesteem (Elmström 2005). Besides that, young people also develop their sense of compassion
by actively interacting with other people (Karsberg 2009).
The Scout Movement is a non-political Movement, but it is not non-political. Scouts make a
stand and everything they do is thus politics (Elmström 2005). The Scout Movement
encourages Scouts to be a part of the community in which they live in, the wider world and to
make a difference. It is through this involvement Scouts learn to fight for a better world
where all people have equal value and rights (Scouterna 2013b). The Scout Movement,
however, provides no guidance on what political values are desirable; Scouts should live by
the Scout Law and through the Scout Method they should develop assessment skills needed
to make good decisions (Elmström 2005). Young people can make major contributions in
their local environments, and the importance to act locally is often emphasised. Being
responsible for themselves as well as for others is key character traits every Scout should
have (Elmström 2005). In Scouting for Boys Baden-Powell states that it is not enough for
Scouts to want to serve their country, the Scout must also know how it can be done (BadenPowell 1960). This shows the importance of providing young people with tools they need to
go out and affect the world around them in a democratic manner (Elmström 2005).
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4.6.1 World Thinking Day
Community involvement means working with social issues and problems, both by raising
awereness and taking action (Karsberg 2009). A great example of raising awereness and
creating opportunities to take action is the The World Thinking Day celebrated on the 22nd of
February every year. Every year the World Thinking Day has a new advocacy theme based
on issues that affects young people around the world. The last few years the theme has been
based on the United Nations Millennium Development Goals, and each year a message as
well as an activity package based around the theme of the year and a badge is provided
(WDR 2014). The last six years’ themes have been:
- 2014: Millennium Development Goal 2, Universal primary education.
- 2013: Millennium Development Goals 4 and 5, Child mortality and maternal health.
- 2012: Millennium Development Goal 7, Environmental sustainability.
- 2011: Millennium Development Goal 3, Gender equality and empowerment.
- 2010: Millennium Development Goal 1, Extreme hunger and poverty.
- 2009: Millennium Development Goal 6, HIV/AIDS, malaria and other diseases.
Raising awereness and encouraging action on issues such as these are extremely important
for the development of many of the world’s poorest countries. At the same time, young
people, in poor and rich countries alike, can gain knowledge about serious issues facing earth
and some of these young people will most definitely decide to take action. Scouts worldwide
say “together we can change our world” affirming Scouting’s commitment to the most
compelling agenda of our time, the Millennium Development Goals (WAGGGS 2014).
4.6.2 Scouts taking action to create a better world
Citizen education is at the core of Scouting and ”every day, Scouts contribute to their
communities through service projects” (WOSM 2014a). The Scout Movement teaches young
people that they are part of a world where everything is connected, and that every young
person can influence his or her surrounding in a positive way (Elmström 2005). There are no
small and insignificant contributions to society, everything counts when young people learns
and society benefits (Elmström 2005). In many parts of the world community involvement
and service to the community is what people associate with Scouting. Scouts in Africa are
very active in the fight against HIV/AIDS, Scouts in conflict areas work for peace, and after
26
earthquakes and floods Scouts often provide relief help (Karsberg 2009). Scouts are
managing conflicts without violence, challenging prejudices and stereotypes, encourages
grater solidarity, and working on issues including child labour, street children, sustainable
development, human rights, and health education (WOSM 2008). Here are a few examples of
Scouts taking action to create a better world:
When typhoon Haiyan hit the Philippines in November 2013 Scouts from all over the country
reacted instantly to provide response and relief (WOSM 2014b); Scouts in the Great Lakes
Region of Central Africa have joined together to establish lasting peace and sustainable social
development by promoting a peaceful coexistence and acceptance of differences; Scouts in
Mexico are promoting recycling by collecting aluminium cans; Scouts in Mozambique are
fighting leprosy by developing awareness and by training specialised Scout patrols that help
the affected (WOSM 2008); Scouts in Luxembourg collects sleeping bags to help the
homeless survive the winter (WOSM 2014c); Scouts in Sierra Leone are working to help
rehabilitate and reintegrate street children and former child soldiers; Scouts in Lesotho are
planting trees in an effort to prevent soil erosion and to teach people about sustainable
development; Scouts in Malawi are working to improve the health and living conditions of
children living on the streets; Scouts in El Salvador are working to prevent gang formation
and gang rivalry; Scouts in Malaysia are creating awareness about HIV/AIDS (WOSM
2008); and Scouts in Panama spread joy by giving Christmas presents to marginalized
children and adults (WOSM 2014d). Scouting is a global force of action and there are
multiple initiatives encouraging scouts to provide service to their community and to the world
such as the World Thinking Day and the Messengers of Peace project. Besides that, the
examples of Scouts making a real and positive contribution to their communities are endless
(WOSM 2014a).
4.7 Adult support
For many people, involvement within the Scout Movement is a lifetime commitment. Once a
Scout, always a Scout. This means that many remain in the movement as adults passing on
knowledge and experience and helping young people reach their full potential (WAGGGS
1998). In Scouting, adult support involves a voluntary partnership between the adult leader
and the young people. The role of the adult leader is to facilitate self-education (WOSM
1998). After all, Scouting is a movement for young people, led by young people, supported
27
by adults (Karsberg 2009), and as such the Scout Movement focuses on letting young people
learn to lead and be led with support from adults leaders (Scouterna 2013b). The relationship
between a Scout and an adult leader can therefore be described as “an educational partnership
based on mutual respect, trust and acceptance of each other as a person” (WOSM 1998: 57).
The adult leader should help young people become familiar with Scouting and its values,
principles and method (WOSM 1998). He or she should also create opportunities for young
people to grow by supporting, allowing and encouraging personal commitment and
responsibility (Elmström 2005; Karsberg 2009). At the same time as he or she encourages
ideas, initiatives and decision-making, it is important to remember that he or she is an adult
with responsibility for young people’s physical and the emotional security (WOSM 1998).
Baden-Powell strongly believed that there is no teaching to compare with example (BadenPowell 1960). Two elements will enable young people to progress towards moral autonomy,
example set by role models and peer group interactions (WOSM 2013c). Young people learn
from the example set by adult leaders and an adult leader living by the Scout Law will thus
have more influence than one who simply talks about it. What the leader does, others will do
(Baden-Powell 1960). Furthermore, it is important that the adult leader acknowledges that
each young individual has different characteristics, capabilities and potential that can be
developed with the help of good leadership (Elmström 2005). To be seen by adults is
important for young people’s development, and a supportive leader is therefore responsive
and gives his or her Scouts the acknowledgment they need (Karsberg 2009). Being a leader
one should not control but rather inspire, motivate, present possible avenues, and give
guidance and support during the process. The leader's responsibility is to create a framework
in which the Scouts feel safe and can develop both on a personal level and as part of a group
(Elmström 2005).
In Scouting, effective leadership is thus to guide the way for others and provide opportunities
for others to grow, however, as a leader one has the opportunity to experience new situations
and challenges and thus consequently grow oneself (Elmström 2005). The role of an adult
leader is to facilitate the development of young people and to help leaders do just that
leadership training for both young people and adults is organized at the local, regional,
national and international level (Karsberg 2009). Thanks to Scouting’s thorough focus on
leadership and leadership training, the Scout Movement has been called the world’s largest
leadership school (Karsberg 2009).
28
5 Scouting, citizenship and empowerment
“Ordinary people using the tools of dignity, self-respect, common sense and perseverance can
influence solutions to important problems in our society” (Florin & Wandersman 1990: 42).
Citizenship can be both passive and active; active citizenship emphasizing how individuals
should hold people accountable, demand justice, tolerate people who by their ethnicity or
religion are different, and feel solidarity with fellow citizens and human beings (WDR 2007).
In Scouting, active citizenship is a key concept and Baden-Powell, seeing young people as
citizens in the making in need of guidance on their path to adulthood, strongly believed that
Scouting would “turn the rising generation on the right road to citizenship” (Mills 2013). This
belief is still valid and confirmed in the World Development Report which emphasises that
for development to happen it is important to nurture good citizens, “young people need to
learn to engage efficiently in community and society” (WDR 2007: 26). In Scouting, this is
done through the Scout Method and the goal is to educate, enable and “empower young
people for life” (WOSM 2012). The term empowerment has many dimensions and
definitions, and thereby also different meanings in different contexts (Narayan 2002).
Nevertheless, a prerequisite for empowerment is the ability to see the individual as a subject
capable of taking control of his or her own life. Lord and Hutchison points out that “people
understand their own needs far better than anyone else and as a result should have the power
to both act and define upon them” (Lord & Hutchison 1993: 3).
“The term empowerment is a reflexive verb, signifying that individuals can only empower
themselves” (Jennings et al. 2006: 47). Scouting is a non-formal educational movement of
self-progression seeking to “help young people to realise that they have within themselves
what it takes to make a difference” (WOSM 1998: . It is a movement with a purpose to help
young people reach their full potential by taking control of their own development. In
Scouting, youth empowerment is considered “the purpose, the educational approach, and the
aim” (WOSM 2012). Reading through literature on both empowerment and youth
empowerment, and then on Scouting it is clear that there are many similar thoughts and
beliefs as to how empowerment is achieved.
The Scout Law and Promise introduces young people to a code of living and thus help young
people form an identity by proving moral values; the patrol system teaches young people
29
responsibility, cooperation, leadership, and coexistence; learning by doing allows young
people to learn new knowledge and to acquire new skills by experiencing things first hand,
and reflecting upon the experience; a symbolic framework encourages creativity and
imagination and provides young people with a sense of belonging; nature provides
adventures and challenges encouraging young people to take initiatives and to work together
to solve common problems; community involvement includes both awareness and action,
teaches young people that all of us can make a difference in the world, and creates a bond
between the young person and his or her community; and last but not least, adult support
provides a safe environment for young people to grow and leaders who inspires, encourages
and acknowledges each individual. These outcomes are just a few examples of all the
outcomes that can be achieved by working with the Scout Method.
Looking at empowerment as a means to an end Narayan discusses different capabilities that
can be developed through empowerment and that are essential for development as well as
poverty reduction. According to her there are many different dimensions to capabilities;
“human capabilities include good health, education and productive or other life-enhancing
skills. Social capabilities include social belonging, leadership, relations of trust, a sense of
identity, values that give meaning to life, and the capacity to organize. Psychological
capacities include self-esteem, self-confidence, and an ability to imagine and aspire to a
better future. […] Political capabilities include the capacity to represent oneself or others,
access information, form associations, and participate in the political life of a community or
country” (Narayan 2005: 10). The purpose of the Scout Method is progressive holistic
development of young people, and that includes both physically, intellectually, emotionally,
socially and spiritually dimensions. Through the use of the Scout Method, all the capabilities
mentioned by Narayan can be developed. Scouting the thus be seen as key to both
development and poverty reduction. Polson and colleagues supports this and states that
Scouts can be seen as “key community recourses termed ‘developmental assets’” (Polson et
al. 2013: 760). According to them Scouting help develop “behaviours and values that
contribute to the formation of social capital and the development of strong communities”
(Polson et al. 2013: 772).
It has been proven that young people use their experiences to help themselves develop; they
are learning by doing. Baden-Powell founded the Scout Movement to influence character,
encourage integrity and give the young people high ideals, and it is through experience young
30
people learn a multitude of different skills as well as behaviours and attitudes. The Scout
Movement wants to help young people develop “a harmonised personal identity” based on
the Scout Promise and Law. Through the Scout Method this is possible. The literature on
youth empowerment states key features for proving a empowering setting a welcoming and
safe working environment, supportive relationships with adults and peers, positive norms and
values, reinforcement and recognition, opportunities for belonging and skill building, and
participation in community service projects (Zimmerman et al. 2011; Jennings et al. 2006;
Chinman & Linney 1998); features that can all be found in Scouting. Baden-Powell, the
founder of Scouting, once said ”If it isn’t fun, it isn’t scouting. If it’s only fun, it isn’t
scouting.” and this captures the essence of Scouting as Scouting is about having fun while
gaining valuable skills and increasing one’s self-confidence and self-esteem.
6 Conclusion
Scouting’s purpose is not to change unjust social and political structures; it is to empower
young people to become good citizens making these changes come true. Scouting is
beneficial for the local community and the world as well as for interpersonal relationships
and individual development; and this thesis has proven that the Scout Movement can help
build a better world through the education, enablement and empowerment of young people.
WOSM is the world’s largest youth movement, and WAGGGS is the world’s largest youth
movement dedicated to girls and young women; and with more than 40 million members
from hundreds of countries across the world they definitely have the possibility to affect and
shape the lives of many young people. Young people are citizens in the making in need of
guidance. To prepare young people for life the Scout Movement therefore uses its unique
method, the Scout Method, which focuses on the holistic development of young people and
makes each individual the principal agent in his or her development. The Scout Method
incorporates many different educational as well as empowerment tools; and while all these
tools, referred to as elements of the Scout Method, contain factors that enhance young
people’s autonomy and responsibility, as well as their abilities and skills, it is the magical
combination of all elements that results in empowered young people, prepared for life.
Through Scouting, and the Scout Method, young people are empowered to become good
citizens making a positive change in their communities as well as in the world.
31
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38
Appendix A
The number of members in this list are based on the document “WOSM Membership as at
31st of December 2012” (WOSM 2013d) and membership numbers published at WAGGGS’s
website (WAGGGS 2014a). The countries are organised by region, in alphabetical order.
COUNTRY REGION WOSM WAGGGS TOTAL
Angola Africa 16179 16179
Benin Africa 5226 2000 7226
Botswana Africa 3898 9825 13723
Burkina Faso Africa 9700 12753 22453
Burundi Africa 28559 11034 39593
Cameroon Africa 4501 1033 5534
Cape Verde Africa 733 733
Central African Republic Africa 8879 8879
Chad Africa 14500 6450 20950
Comoros Africa 1725 1725
Côte d'Ivoire Africa 8835 N/A 8835
Democratic Republic of the Congo Africa 71443 N/A 71443
Ethiopia Africa 60191 60191
Gabon Africa 3736 3736
Gambia Africa 18422 11777 30199
Ghana Africa 3818 7835 11653
Guinea Africa 10522 4000 14522
Kenya Africa 323884 158810 482694
Lesotho Africa 371 1783 2154
Liberia Africa 2418 1180 3598
Madagascar Africa 38262 24719 62981
Malawi Africa 12810 11044 23854
Mauritius Africa 3463 776 4239
Mozambique Africa 21487 21487
Namibia Africa 2836 1278 4114
39
Niger Africa 3300 3300
Nigeria Africa 46701 113726 160427
Republic of Congo Africa 1413 1413
Rwanda Africa 18859 9284 28143
Senegal Africa 9857 2071 11928
Seychelles Africa 169 169
Sierra Leone Africa 11587 2026 13613
South Africa Africa 69316 27164 96480
South Sudan Africa N/A N/A
Swaziland Africa 6843 2100 8943
Tanzania Africa 538933 30376 569309
Togo Africa 9196 2700 11896
Uganda Africa 116054 112371 228425
Zambia Africa 7396 11920 19316
Zimbabwe Africa 5880 15278 21158
Algeria Arab 33622 33622
Baharin Arab 1790 1556 3346
Egypt Arab 82940 44300 127240
Jordan Arab 15521 9080 24601
Kuwait Arab 5950 9025 14975
Lebanon Arab 14533 4231 18764
Libya Arab 14716 4325 19041
Mauritania Arab 3724 N/A 3724
Morocco Arab 12304 12304
Oman Arab 12847 6831 19678
Palestina Arab 33629 33629
Qatar Arab 4528 2368 6896
Saudia Arabia Arab 19260 19260
Sudan Arab 14682 17350 32032
Syria Arab 9260 9260
Tunisia Arab 18494 7298 25792
United Arab Emirates Arab 5830 2124 7954
40
Yemen Arab 6481 18649 25130
Australia Asia-Pacific 65881 29811 95692
Bangladesh Asia-Pacific 958243 52567 1010810
Bhutan Asia-Pacific 21294 21294
Brunei Darusslam Asia-Pacific 1904 1677 3581
Cambodia Asia-Pacific 10061 1425 11486
Cook Island Asia-Pacific 611 611
Fiji Asia-Pacific 7284 2081 9365
Hong Kong Asia-Pacific 66895 55145 122040
India Asia-Pacific 3371408 1305028 4676436
Indonesia Asia-Pacific 21599748 21599748
Japan Asia-Pacific 111180 49447 160627
Kiribati Asia-Pacific 1333 500 1833
Malaysia Asia-Pacific 44016 61718 105734
Maldives Asia-Pacific 4633 7305 11938
Mongolia Asia-Pacific 10445 1050 11495
Nepal Asia-Pacific 19010 15740 34750
New Zealand Asia-Pacific 17939 10975 28914
Pakistan Asia-Pacific 630476 48253 678729
Papua New Guinea Asia-Pacific 3509 1226 4735
Philippines Asia-Pacific 1760309 713777 2474086
Singapore Asia-Pacific 11451 12334 23785
Solomon Islands Asia-Pacific 250 250
South Korea Asia-Pacific 190539 58161 248700
Sri Lanka Asia-Pacific 40925 37057 77982
Taiwan Asia-Pacific 49057 20264 69321
Thailand Asia-Pacific 828248 28911 857159
Tonga Asia-Pacific 200 200
Armenia Eurasia 2119 1514 3633
Azerbajan Eurasia 1091 1091
Belarus Eurasia 1201 1670 2871
Georgia Eurasia 1568 805 2373
41
Kazakhstan Eurasia 1103 1103
Moldova Eurasia 2042 2042
Russia Eurasia 7186 2175 9361
Tajikistan Eurasia 1062 1062
Ukraine Eurasia 2429 728 3157
United Kingdom Europe 528263 542603 1070866
Albania Europe 1065 1065
Austria Europe 10439 10301 20740
Belgium Europe 97489 57966 155455
Bosnia and Herzegovina Europe 1941 1941
Bulgaria Europe 1095 1095
Croatia Europe 3155 3155
Cyprus Europe 5328 2763 8091
Czech Republic Europe 23074 19948 43022
Denmark Europe 39829 22090 61919
Estonia Europe 1423 776 2199
Finland Europe 43811 32278 76089
France Europe 75547 19884 95431
Germany Europe 112503 47523 160026
Greece Europe 15218 14622 29840
Hungary Europe 10068 683 10751
Iceland Europe 3938 1582 5520
Ireland Europe 42666 13806 56472
Israel Europe 25684 N/A 25684
Italy Europe 102066 83601 185667
Latvia Europe 847 293 1140
Liechtenstein Europe 753 318 1071
Lituania Europe 1446 1370 2816
Luxembourg Europe 7083 1991 9074
Macedonia Europe 1151 1151
Malta Europe 2968 1191 4159
Monaco Europe 1001 23 1024
42
Montenegro Europe 768 768
Netherlands Europe 47655 54663 102318
Norway Europe 17279 14273 31552
Poland Europe 33506 76718 110224
Portugal Europe 79063 3157 82220
Romania Europe 2629 627 3256
San Marino Europe 147 129 276
Serbia Europe 4408 4408
Slovakia Europe 3349 3210 6559
Slovenia Europe 5494 4173 9667
Spain Europe 59408 7154 66562
Sweden Europe 43729 51718 95447
Switzerland Europe 23263 20177 43440
Turkey Europe 40579 2883 43462
Antigua and Barbuda Interamerica 608 608
Argentina Interamerica 42779 4458 47237
Aruba Interamerica 306 306
Bahamas Interamerica 1521 2732 4253
Barbados Interamerica 2184 3290 5474
Belize Interamerica 1224 412 1636
Bolivia Interamerica 7894 390 8284
Brazil Interamerica 70388 9899 80287
Canada Interamerica 116044 90000 206044
Chile Interamerica 19672 17572 37244
Colombia Interamerica 11188 706 11894
Costa Rica Interamerica 11297 4214 15511
Dominica Interamerica 1100 533 1633
Dominican Republic Interamerica 1269 507 1776
Ecuador Interamerica 3006 144 3150
El Salvador Interamerica 4477 259 4736
Grenada Interamerica 1367 1518 2885
Guatemala Interamerica 4905 998 5903
43
Guyana Interamerica 399 1121 1520
Haiti Interamerica 43605 1362 44967
Honduras Interamerica 1473 5484 6957
Jamaica Interamerica 2235 5903 8138
Mexico Interamerica 33487 5196 38683
Netherlands Antilles Interamerica 344 344
Nicaragua Interamerica 1011 707 1718
Panama Interamerica 2254 728 2982
Paraguay Interamerica 1210 329 1539
Peru Interamerica 6724 5500 12224
Saint Kitts and Nevis Interamerica 308 308
Saint Lucia Interamerica 355 2100 2455
Saint Vincent and the Grenadines Interamerica 353 1456 1809
Suriname Interamerica 2601 472 3073
Trinidad and Tobago Interamerica 8686 2545 11231
United States Interamerica 2988612 3578760 6567372
Uruguay Interamerica 1544 71 1615
Venezuela Interamerica 14893 655 15548
Total 36598195 8121228 44719423
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It’s not just about tents and campfires
An example of how a non-governmental organization empowers young people to become
good citizens making a positive change in their communities as well as in the world.
Emelie Göransson
Bachelor’s thesis in Development Studies, 15hp
Department of Human Geography, Lund University
Autumn 2013
Supervisor: Karin Steen
Abstract
The concept of empowerment is deeply rooted in power relations. Young people have often
been seen as incompetent, however, if given the right tools they can achieve positive change
today. They are not merely the adults of the future; they are the youth of today. Education
and awareness rising are key ingredients in the creation of change and development. How to
educate, enable and empower young people one might ask; the answer provided in this thesis
is through the Scout Movement. The reason for this is that the Scout Movement is the world’s
largest non-formal educational movement with a positive view on what young people can
achieve. It is a movement that teaches young people good citizenship and empowers them to
become self-fulfilled individuals creating a positive change in their communities.
KEYWORDS: Scout, Scouting, the Scout Movement, the Scout Method, Youth, Young
People, Empowerment, Citizenship, Community Involvement, Social Change.
Abbreviations
BSA Boy Scouts of America
DDS Det Danske Spejderkorps, the Danish Guide and Scout Association
MDG Millennium Development Goals
NGO Non-Governmental Organization
Scouterna The Guides and Scouts of Sweden
UN United Nations
UNESCO United Nations Educational, Scientific and Cultural Organization
UNICEF United Nations Children’s Fund
WAGGGS World Association of Girl Guides and Girl Scouts
WDR World Development Report
WESC World Scout Educational Congress
WOSM World Organisation of the Scout Movement
WTD World Thinking Day
Table of contents
1 Introduction p. 1
1.1 Purpose and research questions p. 2
1.2 Delimitations p. 2
1.3 Method and methodology p. 3
1.3.1 Preconceptions p. 4
1.3.2 Terminology and definitions p. 5
1.3.2.1 Young people p. 5
1.3.2.2 Scout, Scouting and the Scout Movement p. 5
2 Theoretical framework p. 6
2.1 Empowerment p. 6
2.2 Youth Empowerment p. 7
3 The Scout Movement p. 9
3.1 Scouting around the world p. 9
3.2 Scouting’s purpose and vision p. 13
3.2 An educational movement of self-progression p. 13
4 The Scout Method and its seven “wonders” p. 14
4.1 The Scout Law and Promise p. 15
4.1.1 A personal and collective code of living p. 17
4.2 Learning by doing p. 18
4.3 The patrol system p. 20
4.4 A Symbolic framework p. 21
4.5 Nature p. 22
4.6 Community involvement p. 23
4.6.1 World Thinking Day p. 25
4.6.2 Scouts taking action to create a better world p. 25
4.7 Adult support p. 26
5 Scouting, citizenship and empowerment p. 28
6 Conclusion p. 30
7 References p. 31
Appendix A p. 38
1
1 Introduction
We live in a world in need of peace, in need of justice, in need of development and in need of
change. We live in a world where there are many different problems facing societies all over
the world, however, especially in the developing world. Something definitely needs to be
done. It has been said many times that no one can do everything, but everyone can do
something; the size of the contribution is not what matters, small efforts can make a big
different. “Each good deed and service action contributes to creating a better world” (WOSM
2014a), and each one of us can change the world, inspire others, and create development.
Kofi Annan once said: “No one is born a good citizen; no nation is born a democracy.
Rather, both are processes that continue to evolve over a lifetime. Young people must be
included from birth. A society that cuts off from its youth severs its lifeline” (WDR 2007:
183). Awareness rising and education are seen as key features for change and development;
and so are also young people. Good citizenship can and must be developed. Young people are
not merely the adults of the future; they can achieve positive change today (WDR 2007).
According to the United Nations Convention on the Rights of the Child children have the
right to be involved in decisions that affect them, both as individuals and as a group. They
also have the right to be heard and taken seriously. Having a voice is thus a right and not just
a privilege, however, having the right to speak and to be heard does not mean the child will
neither speak nor be heard. Consequently we must listen more to young people and we
educate, enable and empower them to use their voice and stand up for what they believe in.
We must also teach them good values to stand up for. By educating, enabling and
empowering we are providing young people with the tools they need to become responsible
citizens making a real change in their communities as well as in the world. How to empower
young people is, however, an important question to ponder upon.
In his last written words Robert Baden-Powell, the founder of Scouting, encouraged us all
”to leave this world a little better than you found it” (Baden-Powell 1960). As a Scout this is
something that have stuck with me. Scouting is the world’s largest youth movement with
over 40 million members, a global force of action (WOSM 2014a). It is a movement with a
vision of creating a better world. The code of living of all Scouts, The Scout Law, guides
Scouts across the world in their everyday life and encourages them to smile and whistle under
2
difficulties. Scouts are thus encouraged to have a positive attitude and to see the world from a
positive perspective. It is about believing in the individual and his or her potential as well as
believing in a better world, whatever that might mean. How can Scouts create a better world
one might ask. Scouting has provided me with many opportunities to grow and develop and I
therefore believe that the Scout Movement with its values, principles and unique method has
the potential to empower young people around the world to stand up for themselves and what
they believe in, and thereby change not only their communities but the entire world.
“Education is the most powerful weapon you can use to change the world” (UNESCO 2013),
and Scouting is an educational movement of self-progression with a holistic view on youth
development. It is an education in good citizenship (Baden-Powell 1960) teaching young
people values such as uprightness and loyalty, respect for others, solidarity towards others,
protection of life and nature, a positive attitude and a sense of dignity. It is a movement for
young people, led by young people, supported by adults. It is a movement that, through
friendship, adventure, community service, international and intergenerational meetings, and
value-based leadership, prepares young people for life (Karsberg 2009).
1.1 Purpose and research questions
The purpose of the thesis is to describe how the Scout Movement with its values, principles
and unique methods can be used to empower young people to take control of their own lives
and to influence the communities in which they live as well as the world.
- How does the Scout Movement empower young people?
- In what way does Scouting contribute to development in developing countries?
1.2 Delimitations
Development is a complex and multidimensional concept and due to limited resources, such
as time, it was impossible for me to analyse all things that potentially could lead to social,
cultural and economic development. However, development is a human creation and as
children and young adults are our future, past and present I have chosen to focus on
empowerment and more specifically youth empowerment as an end in itself as well as a
means to an end. The end being a world where young people play a constructive role in
society and thus help creating a better world. It might seem like a cliché but a better world is
3
the vision of the Scout Movement, and the Scout Movement is the focus of this thesis. I will
not look closely at development per se, but rather focus on examining Scouting and more
specifically the Scout Method from an empowerment perspective. Gender is not one of my
delimitations and I will therefore look at the empowerment of both young men and women,
and subsequently the World Organization of the Scout Movement and the World Association
of Girl Guides and Girl Scouts. I will study empowerment as a tool for effective social
change, and describe how the Scout Movement with its values, principles and unique
methods can be used to empower young people to take control of their own lives and
influence the communities in which they live.
This bachelor’s thesis is a literature review, however, to further strengthen the validity it
would had been interesting to use an additional alternative methodological approach such as
questionnaires, interviews or observations get a better picture of Scouting as a movement
empowering young people in the developing world to take action. This was, however, not
possible due to limited time.
1.3 Methods and methodology
A totally new research field does almost not exist nowadays and it is therefore necessary to
conduct a literature review when doing research (Flick 2009). A method can be empirical or
non-empirical. This thesis does not provide empirical data collected by me; it is a literature
review and the interpretation and analysis of literature is thus the path I have chosen.
Literature is seen as “the crystallization of wisdom” (Lin 2009: 179), and literature reviews
create understanding by allowing interpretation from different perspectives (Svensson &
Starrin 1996). To conduct a literature review one must first decide what is worthy of being
studied and then locate previous research on the issue to later read through, analyse and
identify essential features (Hall 1998). Theories are essential for any literature review; they
are approaches or interpretive frameworks used to examine a phenomenon from a certain
model of explanation (KEG 2008). The purpose of this thesis is to examine how Scouting
empowers young people and I will therefore look at Scouting and its main educational tool,
the Scout Method, from an empowerment perspective. Scouting is thus my phenomenon and
empowerment the model of explanation.
4
There are several methods that can be used to create an understanding of a phenomenon. This
thesis is based on a qualitative approach and as such it will illustrate the phenomena in a
descriptive fashion. The sources I have used are secondary and thus generated by someone
other than me (Cloke et al. 2004). This also means that I will not deal directly with the object
under study, but rather indirectly through literature. To find useful literature to base my thesis
on I have used two different databases, LUBsearch and Academic Search Elite, as well as
Google. My keywords included Scout, Scouting, the Scout Movement, the Scout Method,
Young People, Youth, Empowerment, Citizenship, Community Involvement, Social Change,
and a combination of these keywords. This generated a relatively large amount of results to
choose from and I have had the opportunity to use both qualitative and quantitative sources.
When it came to empowerment, the literature base was solid and I found plenty of academic
articles published in a wide range of journals, however, when it came to Scouting I was not as
lucky. Previous research on Scouting is scarce, especially in relationship to empowerment.
Nevertheless, I managed to access some books, academic articles, strategic documents, policy
documents and websites, however, much of the literature I have used is produced by the
Scout Movement or for the Scout Movement. This provides profound insight into Scouting,
however, as the Scout Movement most probably want to portray themselves from a positive
perspective this might also create some unwanted bias. It is for that reason important to use
secondary sources cautiously. The first thing I had to do was to assess the validity and
reliability of the chosen literature and thereafter choose only to use the literature I found
reliable, trustworthy and useful when it came to fulfilling my purpose.
1.3.1 Preconceptions
It does not matter how little you think you know and how unbiased you think you are, it is
impossible for a human being to not have any preconceived notions. New experiences will be
understood from previous experiences. I am myself an active Scout since almost twenty
years; I have taken courses in leadership and advocacy, been involved in Scouting at both
national and regional level, most recently as the President of my Scout district, and I have
had the opportunity to lead younger Scouts. I have also had the opportunity to experience
Scouting’s international dimension. I participated in an exchange regarding Children’s Rights
in El Alto, Bolivia, in 2006 and since then I have participated in several international Scout
camps and meeting around the world where community involvement has been an important
part. In Kenya, for example, I had the opportunity to both help plant trees and volunteer at a
5
local orphanage and I have therefore seen first-hand that Scouting can make a difference. The
Scout Movement has definitely taught me a lot about Scouting as well as the world; it has
helped me grow and shaped me into the person I am today. However, my involvement and
knowledge is not only positive for the outcome of this thesis. The aim is to show how the
Scout Movement empowers young people from an as objective perspective as possible and I
have therefore been forced to do my very best to put aside all my perceived notions while
reading literature, analysing literature, and writing this thesis.
1.3.2 Terminology and definitions
According to Wallace “we write because we have ideas to convey” (Wallace 2003: 16),
however, words and conceptions can be defined in many different ways creating confusion
and I will therefore define two terms that will be used throughout the thesis here.
1.3.2.1 Young people
Young People are neither children nor adults; they are in a transitional phase between
childhood and adulthood, a phase filled with intense physiological, psychological, social and
economic change (WDR 2007). The Scout Movement is a movement for young people with
an age limit that differs slightly between countries and cultures (WOSM 1998). According to
the United Nations Children’s Fund young people are those aged 10-24 (WDR 2007). This
will also be my definition of young people, and sometimes I will use the term youth as a
substitute for young people.
1.3.2.2 Scout, Scouting and the Scout Movement
A Scout is a member of the Scout Movement. In Sweden, as well as many other countries,
the Scout Movement is coeducational and boys and girls are both called Scouts, however, in
English girls are often called Girl Scouts or Girl Guides whereas boys as called Boy Scouts
or just Scouts (Scouterna 2013e). In this thesis, I will use the term Scout for both sexes.
Furthermore, I will use the term Scout Movement to denote both the World Organization of
the Scout Movement and the World Association of Girl Guides and Girl Scouts.
6
2 Theoretical framework
To transform society we require ”theories to make sense of how society operates and how we
effectively change it” (Davidson et al., 2006: 36). Theories provide us with a set of
explanatory concepts that offer ways of looking at the world (Silverman 1993). However,
they do not determine how we see the world, but rather guide understanding and help us
interpret and explore the world through a particular lens. They are versions or perspectives
through which the world is viewed (Flick 2009). To fulfil the purpose of my thesis and
consequently determine if the Scout Method is a rewarding method for empowering young
people, it is important for me to have a clear definition and understanding of empowerment
as a concept. Empowerment is therefore the principal theoretical framework of this study,
meaning it is through the lens of empowerment I will analyse and interpret my findings.
2.1 Empowerment
The field of empowerment has a solid foundation of theory, at both process and outcome
level. The process of empowerment provides opportunities for young people to develop the
skills they need to become problem solvers, decision makers and active citizens, and the
outcome of empowerment is the result of the empowerment process (Ledford et al., 2013).
Empowerment can thus be understood as an end in itself, a means to an end, or both. Most
people agree that empowerment has intrinsic value, that it is an end in itself. Feeling selfconfident, walking with dignity, having self-esteem and feeling respected, is of value in itself.
Empowerment is, however, also important as a means of achieving a specific result or
outcome. A concept as broad as empowerment can be understood in multiple ways, however,
for the purpose of constructing a specific evaluation Narayan argues that it is “important to
specify whether empowerment is conceptualized as a means or an end or both” (Narayan
2005: 16). Empowerment is a multidimensional concept (Narayan 2005); it has different
meanings in different contexts and can be found in literature of various disciplines. Narayan
discusses the link between empowerment and poverty reduction where empowerment is seen
as a means to poverty reduction. She states that defined broadly empowerment refers to “the
expansions of freedom of choice and action to shape one’s life” (Narayan 2005: 4).
Empowerment thus implies control over both resources and decisions. The concept of
empowerment is deeply rooted in power relations and since powerlessness is embedded in
7
unequal institutional relations, she argues that an institutional definition of empowerment has
to be adopted. “Empowerment is the expansion of assets and capabilities of poor people to
participate in, negotiate with, influence, control, and hold accountable institutions that affect
their lives” (Narayan 2005: 5). This definition focuses on structures and institutions as well as
assets and capabilities. Concepts that undoubtedly influence each other and have effect on
development outcomes. The ability to make social change come true is related to agency
which is “the capacity of actors to take purposeful action, a function of both individual and
collective assets and capabilities” (Narayan 2005: 6). Empowerment of poor, excluded, or
subordinate groups, such as young people, is ultimately considered a product of the agency of
these individual groups and the opportunities provided by society (Narayan 2005). Narayan
also emphasizes the importance for marginalized people to use their collective capabilities
and “to work together, organize themselves, and mobilize resources to solve problems of
common interest” (Nayaran 2005: 9).
2.1.1 Youth Empowerment
Due to the absence of meaningful roles, young people seem to be involved in a number of
problem behaviours that concern the entire nation such as unprotected sex, drug and alcohol
use, and criminality. These behaviours limit their advancement later in life, however, youth
empowerment “can serve as a preventive intervention for many of the problems” (Chinman
& Linney 1998: 393). Empowerment ideas such as active participation, awareness of the
surrounding world and the identification of strengths are developmentally important not only
for adults but for young people as well. Adolescents are neither children nor adults and
identity formation is thus very important, and like empowerment, identity formation is not a
passive experience, but a result of actions (Chinman & Linney 1998). Young peoples’
identities also emerge through recognition from those who count and positive role models
and adult support is thus important (WDR 2007).
Zimmerman argue that empowerment “enable effective participation in community change
efforts” (Zimmerman et al. 2011: 426). Empowerment is seen primarily as an end in itself but
also as a means to an end, and a process is considered empowering if it helps young people
“develop the cognitive and behavioural skills necessary to critically understand their social
environments and become independent problem solvers and decision makers” (Zimmerman
et al. 2011: 426). Chinman and Linney also refer to this critical-awareness stating that young
8
people learn a wide range of skills from participation “including a critical awareness of how
to have a significant influence” (Chinman and Linney 1998: 400). Participation in activities
that provide young people with opportunities to practice responsibility, develop their skills
and capabilities and build confidence plays an important role in their personal development
(Zimmerman et al. 2011). Participation is considered beneficial for both young people and
the community in which they live. Furstenberg and Hughes support this claiming that young
people with links to their community are more likely to succeed later in life (Furstenberg &
Hughes 1995); and the World Development Report states that a young person’s level of selfesteem can predict the likelihood that that young person will start a business years later
(WDR 2007). The participation in extracurricular activities provides young people with
social relationships, support, self-confidence, self-esteem and control. Making a real
contribution to one’s community also leads to this outcome (Zimmerman et al. 2011;
Chinman & Linney 1998; Florin & Wandersman 1990). Volunteer experiences are seen as
empowering by “enhancing self-acceptance, self-confidence, social and political
understanding, and the ability to play an assertive role in controlling one’s resources in the
community” (Chinman & Linney 1998: 394). Zimmerman and colleagues further discusses a
series of features that provides a great setting for young people to develop. These include
structure, adult support, positive norms, opportunities for belonging and skill building,
supportive relationships, and safe working environment (Zimmerman et al. 2011).
Empowerment in the context of positive youth development requires structures to create the
opportunity for youth to develop skills necessary to be effective agents of community change,
however, these structures “must also be flexible enough to allow for youth input and control”
(Zimmerman et al. 2011: 428). Zimmerman and colleagues end by stating that a curriculum
that empowers young people as change agents must be attractive, engaging and enjoyable
incorporating both active learning and fun activities for the participants (Zimmerman et al.
2011: 437).
“Youth development is centred on developing the capacity of the individual youth. Youth
empowerment is focused on creating greater community change that, in its methods, relies on
the development of individual capacity. Therefore organizations operating with a youth
development framework are not addressing social inequalities, but rather developing the
individual within an unjust society” (Ledford et al. 2003: 2). This is the case of the Scout
Movement.
9
3 The scout movement
There are more than 40 million scouts worldwide (WOSM 2013b), many in developing
countries. However, to understand how Scouting can be used as a method to empower and
prepare young people for whatever life throw at them, the story needs to begin just over
hundred years ago with the founder of Scouting, Robert Baden-Powell (1857-1941), a
soldier, artist, actor and free-thinker.
As a boy, Baden-Powell often experienced what he called outdoor adventures and from that
he learnt all the basic skills needed to survive. He also learnt that everyone is important for
the success of the group, and applying to the Army it was this knowledge that got him
accepted. He was soon sent out to serve in the former British colonies, particularly in Africa,
and his courage, ingenuity and positive attitude resulted in him quickly rising through the
ranks. His accomplishments and successes are said to have been largely due to his ability to
train and lead his men according to what later became the Scout Method (Scouts UK 2013a;
Baden-Powell 1960). Returning to England, after more than 30 years in the Army, BadenPowell was concerned with the laziness and lack of discipline of many young men. He
described how he saw thousands of boys and young men who were pale, narrow-chested,
hunchbacked, miserable specimen who smoked cigarettes and engaged in bookmaking.
Baden-Powell saw young people as citizens in the making (Mills 2013). He wanted to
influence character, encourage integrity and give the boys high ideals and wrote down his
ideas in a book he called Scouting for Boys. With the help of scouting, young men were to
develop the skills and personalities needed to become good citizens (Scouterna 2013a).
As scouting quickly spread like wildfire across the world, the fundamental values as well as
the ideology of the movement remained the same – to let young people take on responsibility,
learn from experiences, and contribute to the development of a better world.
3.1 Scouting around the world
There are two umbrella organisations that gather Scouts from almost all countries, the World
Organization of the Scout Movement (WOSM) and its sister movement the World
Association of Girl Guides and Girl Scouts (WAGGGS) (Karsberg 2009). They are two
separate and independent organizations, however, to ensure the exchange of information as
10
well as to identify priorities for projects and possibilities for action, the two movements work
together “in an atmosphere of good friendship and mutual respect” (WAGGGS 2013a).
While WOSM has both male and female members, there are only female members in
WAGGGS. However, WOSM and WAGGGS are more alike than different. They are both
voluntary, non-political, non-governmental educational movements for young people in
accordance with the purpose, principles and method conceived by Scouting’s founder,
Baden-Powell (WOSM 2011; WAGGGS 2008). WOSM is currently the world’s largest
youth movement (Scouts UK 2013b), and WAGGGS is the world’s largest voluntary
movement dedicated to girls and young women (WAGGGS 2013c).
National Scout Associations can belong to either WOSM or WAGGGS or both (WOSM
2013b), and are then organized into regions. The role of the regions is to support all National
Scout Associations and both WOSM and WAGGGS therefore have regional boards as well
as offices (WOSM 2014e). However, their regions are not identical. WAGGGS have five
regions: Africa, Arab, Asia-Pacific, Europe and Western Hemisphere (WAGGGS 2014), and
WOSM have six regions: Africa, Arab, Asia-Pacific, Eurasia, Europe and Interamerica
(WOSM 2014e). To be able to look at the distribution of members between different regions
this thesis has divided all National Scout Associations and their members into WOSM’s six
regions.
Figure 1. Map showing the six regions of the World Organization of the Scout Movement.
To analyse Scouting’s global dimension it is important to determine whether its geographical
scope extends to the majority of the world’s countries. There are Scouts in almost all
11
countries of the world. With assistance from the Asia-Pacific Scout Region the Republic of
the Union of Myanmar currently have a Scout association in its infancy (WOSM 2013e); and
with the membership of the South Sudan Scout Association in May 2013, there are thus only
five countries where Scouting, to WOSM's knowledge, still does not exist and might even be
outlawed. These countries are Andorra, Cuba, the Democratic People's Republic of Korea,
the Lao People's Democratic Republic and the People’s Republic of China (WOSM 2013b).
When it comes to the People’s Republic of China, China was a member of WOSM until
Scouting was outlawed in 1950, however, there are currently Scouts in Taiwan and Hong
Kong. One thing worth mentioning is that while WAGGGS have recognized the Girl Scouts
of Taiwan as a member since 1966, WOSM has not recognized any organization under the
name of Taiwan due to political reasons. They do, however, have a member organization that
only operates in Taiwan called Boy Scouts of China (Vallory 2007; WOSM 2013d).
Scouting is, as we have seen, present in almost all countries of the world, however, in some
countries the National Scout Association is just recognized by WOSM and/or WAGGGS and
not yet an official member of WOSM and/or WAGGGS. These countries are considered
“potential members countries” (WOSM 2013b) and both WOSM and WAGGGS maintain
contact with them as they work towards official membership (WOSM 2013b). Many of these
“potential members countries” such as Afghanistan, Iran, Iraq and Vietnam are countries
where Scouting have existed, been banned by different regimes, and now started to emerge
again. For example, in Afghanistan, where Scouting was banned by the Soviets in 1978,
Scouts made a comeback a few years ago. They are bringing young people together for peace
camp (2014f), and doing service activities by helping residents in the Kabul Province after
the flood in August 2013 (2014g). Many other countries are also making comebacks. An
Iranian Scout Meeting with more than 3000 participants was recently held (WOSM 2014h); a
group of Iraqi Boy Scouts visited Turkey for a friendship camp (2014i); Iraqi Girl Scouts
attended a WAGGGS leadership seminar in Egypt (WAGGGS 2006); and Vietnamese
leaders have participated in one of Scouting’s highest leadership courses organized by the
Asia-Pacific Region (WOSM 2014j). There are many activities carried out by Scouts and for
Scouts in ”potential member countries” proving that there are thousands of Scouts in
countries currently working for official membership status within WOSM and/or WAGGGS.
These are, however, not included in membership censuses.
12
Looking at the number of official members one can see that the numbers differ between
countries and regions. According to Vallory the accuracy of the censuses is disputable; this as
the censuses are based on voluntary reports made by National Scout Associations and as the
number of members is linked to the payment of dues, the real number of members might
actually be larger than those reported (Vallory 2007). For example, in 1996, when the World
Scout Conference agreed that countries within the lowest category of gross national product
would only pay fees for the first million members, the Indonesian Scout Association reported
almost five times the number of members of its previous census (Vallory 2007). Furthermore,
WOSM writes on the Arab Region’s regional website that “the role of the Arab Region is to
support all the 5 million (registered and unregistered) members” (WOSM 2014k). The
numbers might be disputable; and as the year of the censuses differs between countries the
total number of members in a specific region is not exact for a given point in time. However,
the numbers presented below give a good indication of the number of members as well as the
distribution of members across regions.
Table 1. Number of members divided into regions.
Region WOSM WAGGGS Total
Africa 1511610 605605 2117215
Arab 310111 127137 437248
Asia-Pacific 29825788 2515513 32341301
Eurasia 19801 6892 26693
Europe 1521128 1114494 2635622
Interamerica 3409757 3751587 7161344
Total 36598195 8121228 44719423
The numbers are based on “WOSM Membership as at 31st of December 2012” (WOSM
2013d) as well as membership numbers published at WAGGGS’s website (WAGGGS 2014a).
The full list showing the number of members by countries can be found in Appendix A.
A few notes should be made. For example, Indonesia alone has slightly more than 20 million
members. However, even without Indonesia, the Asia-Pacific Region is the region with most
13
members. Six out of the ten countries with the highest number of reported members are Asian
countries. This is most probably due to high population rates in many Asian countries. The
ten countries with the highest numbers of reported members are: Indonesia, United States,
India, Philippines, United Kingdom, Bangladesh, Thailand, Pakistan, Tanzania, and Kenya.
This shows that while European countries such as Germany and France have higher
population rates than both Tanzania and Kenya, both Tanzania and Kenya have more Scouts
than Germany and France. The only European country present among the ten countries with
the most members is the United Kingdom, the country where Scouting started a hundred
years ago. While North America, particularly the United States, account for many of the
Interamerican Region’s members, it should be pointed out that all countries in South and
Central America are official members of both WOSM and WAGGGS. Membership numbers
differs, however, Scouting is definitely present at all continents, and in almost all countries of
the world.
3.2 Scouting’s purpose and vision
The purpose of the WOSM is “to contribute to the education of young people, through a
value system based on the Scout Promise and Law, to help build a better world where people
are self-fulfilled as individuals and play a constructive role in society” (WOSM 2011: 3);
whereas the purpose of WAGGGS is “to enable girls and young women to develop their
fullest potential as responsible citizens of the world” (WAGGGS 2013b). Both movements
thus focus on educating, enabling and empowering young people to become responsible and
active citizens. When it comes to their visions, WOSM’s vision is “as a global movement
making a real contributing to creating a better world” (WOSM 2013a), while WAGGGS
focus slightly more on gender equality envisioning a world where “all girls and young
women are valued and take action to change the world” (WAGGGS 2013b). There is a strong
belief in the individual and what he or she can achieve, and a belief that the creation of a
better and more equal world is possible.
3.3 An educational movement of self-progression
“Education is at the heart of both personal and community development; its mission is to
enable each of us, without exception, to develop all our talents to the full and to realize our
14
creative potential, including responsibility for our lives and achievement of our personal
aims” (UNESCO 1996: 17).
Education means different things to different people. In Scouting, education is considered in
its broad sense. That is, as “the process through which each of us develops our various
capabilities throughout life, both as an individual and as a member of society” (WOSM 1998:
7). Scouting does not want to replace formal education, but rather, as an education in good
citizenship, compliment it (Baden-Powell 1960). Scouting should provide young people with
the skills and attitudes needed to become responsible citizens engaged in their communities
(Mills 2013). The development of character is seen as essential as character is necessary in
order to understand and accept the obligations of being a responsible citizen (WAGGGS
1998). Galileo Galilei said: “You cannot teach a man anything, you can only help him to
discover it for himself”. Just as Galileo Galilei, Baden-Powell believed in helping young
people learn for themselves and Scouting is therefore a non-formal educational movement of
self-progression seeking to “help young people to realise that they have within themselves
what it takes to make a difference – to their own lives and to the world in which they live”
(WOSM 1998: .
4 The scout method and its seven “wonders”
To achieving its mission and vision Scouting uses the Scout Method, which can be described
as a puzzle with seven pieces, all equally important (Elmström 2005). The Scout Method is
based on Scouting’s values and principles and provides young people with the opportunity to
evolve both physically, intellectually, emotionally, socially and spiritually (Elmström 2005;
WAGGGS 1998; WOSM 1998). The Scout Method is a system of progressive self-education,
“a comprehensive educational framework composed of seven elements working together to
provide young people with a rich and active learning environment” (WOSM 1998). The fact
that it is a system implies that it has to be conceived as an interdependent group of elements,
puzzle pieces, forming a unified and integrated whole (WOSM 1998). One can not remove or
replace one of the pieces believing the system will still work; every piece has its own specific
function and all pieces uses each other to strengthen themself. A single piece builds no puzzle
(Elmström 2005). The Scout Method is one educational tool with seven interconnected
elements (Karsberg 2009). Scouting thus combines the use of different educational tools in
15
order to achieve its mission, to help young people reach their full potential and to help them
develop “a harmonised personal identity” (WAGGGS 1998: 21).
4.1 The Scout Law and Scout Promise
The Scout Law and Promise is “at the heart of the Scout Method” (WOSM 1998: 15), it is the
foundation of Scouting, a code of living based of Scouting’s principles. Without the Scout
Law and Promise, there wouldn’t be any Scouting (Baden-Powell 1960; Elmström 2005).
The following version of the Scout Law and Scout Promise is the one that Baden-Powell
himself wrote over hundred years ago, it is also the version that can be found in the
constitutions of both WOSM and WAGGGS (Baden-Powell 1960: 31-33; WOSM 2011: 5;
WAGGGS 2008: 7-.
SCOUT LAW
1. A Scout’s honour is to be trusted.
2. A Scout is loyal.
3. A Scout’s duty is to be useful and to help others.
4. A Scout is a friend to all and a brother/sister to every other Scout.
5. A Scout is courteous.
6. A Scout is a friend to animals.
7. A Scout obeys orders.
8. A Scout smiles and whistles under all difficulties.
9. A Scout is thrifty.
10. A Scout is clean in thought, word and deed.
SCOUT PROMISE
On my honour I promise that I will do my best:
To do my duty to God and the King (or to God and my Country);
To help other people at all times;
To obey the Scout Law.
All National Scout Organizations as well as all members of the Scout Movement must adhere
to a Scout Law and Promise ”in wording approved by the World Board, which embodies the
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essential elements of the Original Promise and Law” (WAGGGS 1998: 9), or as stated by
WOSM, a Law and Promise ”reflecting, in appropriate to the culture and civilization of each
National Scout Organization and approved by the World Organization, the principles of Duty
to God, Duty to others and Duty to self, and inspired by the Promise and Law originally
conceived by the Founder” (WOSM 2011: 5). This means that, while some countries still use
the original version of the Law and Promise other countries have changed their versions of
the Law and Promise to reflect their cultures, civilization and/or different changes that have
taken place since Baden-Powell wrote Scouting for Boys more than a century ago.
In for example both Sweden and Denmark, the Law and Promise have changed to reflect a
secular society with a diverse, and often more spiritual than religious, population. Today’s
Promise therefore does not include any notion of God nor the monarchy, it is short and
simple: I promise to do my best in following the Scout Law. However, to adhere the spiritual
principle and dimension of Scouting, the first paragraph of both the Swedish and Danish
Scout Law states that a Scout seeks her/his faith and respects others’ (Scouterna 2013b; DDS
2013). While the Promise of Scouts Canada is almost identical to the original Promise, their
Law is short and concise: “A Scout is helpful and trustworthy, kind and cheerful, considerate
and clean, wise in the use of all resources.” (Scouts Canada 2008: . The Scout Association
of Croatia, on the other hand, has created a Scout Law longer than the original Law stating
that a Scout, among other things, cherishes and develops spiritual and cultural values; la
Asociacíon De Guías y Scouts de Costa Rica states that a Scout sees in the nature the works
of God (Guías y Scouts de Costa Rica 2013); and the Norwegian Guide and Scout
Association has included a paragraph to their Scout Law stating that a Scout works for peace
and understanding between people (Norges spejderforbund 2013). Instead of using full
sentences, the Scout Association of Japan lists a number of character traits as their Scout Law
(Scout Association of Japan 2013), and the Boy Scouts of America add an additional promise
to the three promises included in the original Scout Promise, ”to keep myself physically
strong, mentally awake, and morally straight” (BSA 2013). Scouting is a global movement
and the Scout Promise and Scout Law will, while staying true to the essential elements of the
original Promise and Law, continue to differ from country to country and over time. As Mills
points out, questions of morality in the context of young people are both geographically and
historically situated (Mills 2013). The most important is that the Scout Promise and Law of a
certain Scout Association in principle is the same as the original but formulated in language
17
appropriate to their culture and civilization as well as in language appropriate to the level of
maturity of the young people they aim to reach (WAGGGS 1998; WOSM 1998).
Every young person who wants to be a Scout is asked to live by the Scout Law and Promise
(WAGGGS 1998; WOSM 1998). For a young person to freely choose to take the Scout
Promise adds a strong sense of personal responsibility and gives the Promise moral binding
force (Scouts Canada 2008). By taking the Scout Promise, the young person acknowledges
that he or she if familiar with the Scout Law and committed to do his or her best to live
according to it. Making the Promise is thus a personal act of commitment and “the first
symbolic step in the process of self-education” (WOSM 1998: 1.
Scouts have a wide range of capabilities, some have more and some have less. Baden-Powell
recognized this and built it deliberately into the Scout Promise. No matter how difficult the
task, both he and the Scout would be satisfied if the Scout truthfully could say that he or she
had done his or her best (Baden-Powell 1960; Scout Canada 2012). To do his or her best
refers to making a personal effort to the extent of the one’s capacity (WOSM 1998). It is to
aim high but at the same time know and accept that things can go wrong (Karsberg 2009).
From an educational perspective, the effort is as important as the achievement (Elmström
2005; WOSM 1998).
4.1.1 A personal and collective code of living
According to Baden-Powell education must be positive, and he therefore often criticised the
harmful nature of rules that prohibit or repress (WOSM 2013c). He believed that boys are not
governed by don’t, but led on by do and the Scout Law is consequently written in positive
terms “devised as a guide to his actions, rather than as repressive of his faults” (WOSM 1998:
16). It is an interpretation for how we want things to be (Karsberg 2009), inviting young
people to make personal commitments concerning their development (WOSM 2013c). The
Scout Law as a whole expresses the ethic that Scouts are encouraged to follow (Elmström
2005). It expresses the qualities of a person who lives according to the Scouting’s principles
and in doing so it becomes a personal code of living “guiding the way in which each member
of the Movement lives his or her life” (WOSM 1998: 15). As the Scout Law is based on the
principles of Scouting and thus the values underlying Scouting, it guides the direction of
young people’s exploration of these values. Ultimately it can serve as a reference in the
“subsequent development of a young person’s value system” (WOSM 1998: 15). In addition
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to being a personal code of living, the Scout Law is also a collective code of living (WOSM
1998). As such it serves as the law of a microsociety of young people in which each
individual person has the same rights and obligations (Elmström 2005; WOSM 1998). The
Scout Law is the “basis on which their small community is founded and operates” (WOSM
1998: 16). Young people are thus exposed to “a way of living with others which is
democratic, respectful of each person and which promotes a sense of belonging, sharing,
solidarity and cooperation” (WOSM 1998: 16). Being both a personal code of living and a
collective one, the Scout Law is the foundation on which the Scout unit is structured; it is the
rules of the group (Elmström 2005). It is a code of living but “with no real repercussions”
(Mills 2013: 128).
The Scout Promise and Law expresses our values and our values tell us who we want to be.
The goal is not to learn the Scout Law by heart, but to make it a part of you. One can say that
you want the Scout Law in your heart rather than in your head (Karsberg 2009; Elmström
2005). However, for a young person to reflect on his or her values and promise to try to
follow them helps him or her develop in several ways (WOSM 1998). It is an important
reflection of what Scouting stands for, and how one should behave towards others (Elmström
2005). By taking the Promise, young people also get to experience what it means to promise
something, and to honour that promise (Karsberg 2009). For a young person to consider his
or her values and promise to follow them to his or her best ability, means that he or she have
taken a step towards becoming aware of his or her personal development. If we know what
we stand for, we also know a little bit more about who we are or who we want to become.
This provides security and confidence (Karsberg 2009).
4.2 Learning by doing
“Learning by doing” is a term many associate with Scouting and it is indeed one of
Scouting’s most important educational tools, however, it was first launched by the American
philosopher and educator John Dewey (1859-1952) to describe the essence of his pragmatic
pedagogy. He believed learning should be acquired through practical tasks and not only by
the knowledge conveyed by the spoken or written word (NE 2013a). Dewey held that
genuine knowledge is acquired when one act in situations and perform activities similar to
those in which the knowledge once became knowledge. Practical and theoretical learning
must thus be woven together as practical work is as important as intellectual. The basic idea
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was that students should learn through problem solving and action and that this in turn would
decrease the distance between what students learned in school and needed to know in life
(NE 2013b). It would prepare the students for adult life (NE 2013a).
Learning by doing means “developing as a result of first-hand experience” (WOSM 1998:
21), and reflects Scouting’s active approach to education. “Scouts do not gain knowledge,
skills and behaviours in an abstract context, divorced from reality” (WOSM 1998: 21).
Scouts practice the skills they need to know when they need to know them (Baden-Powell
1960; Karsberg 2009). Learning by doing is about young people learning from experiences
instead of having somebody show or tell how something is done (Elmström 2005). Learning
by doing helps young people to discover their capabilities and make constructive use of them,
to take charge of their lives, and be actors, not spectators, in their community (WOSM 1998).
In the campfire stories of Scouting for Boys Baden-Powell systematically presents everything
and every skill a Scout must know. The pedagogy for this is learning by doing; the Scout
should venture out into reality and with the help of experience, learn more and more (BadenPowell 1960). From an educational point of view, learning by doing “applies to the way in
which young people gain knowledge, skills and attitudes” (WOSM 1998: 21). Learning by
doing is more than just a way of learning practical skills; through learning by doing young
people learn the meaning of responsibility by taking on responsibility (Elmström 2005). By
trying new things young people learn that almost nothing is impossible as long as they do
their best (Karsberg 2009). They also learn that one manages more than he or she initially
thought, and that it is not wrong to do wrong (Elmström 2005). Sometimes you have to do
wrong to do right (Elmström 2005). Learning from failures is as important as learning from
successes.
Learning by doing is an experience based learning where not only theory and practice, but
also reflection and action are closely linked together. To turn experiences into knowledge,
one must reflect (Karsberg 2009). By reflecting on what happened, how it felt and why things
turned out the way they did, young people reach a deeper understanding of themselves, their
personal development, their surroundings, as well as their relationship with their
surroundings (Elmström 2005). Learning by doing is a way of helping young people
“develop in all dimensions through extracting what is personally significant from everything
that they experience” (WOSM 1998: 22). Getting the chance to try new, and sometimes
challenging, thing allows the Scouts to grow as it gives them a chance to step outside their
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comfort zone, to push their own limits (Karsberg 2009). Furthermore, it gives the individual
Scout a chance to take responsibility for his or her own development (Elmström 2005). To be
allowed to try, succeed and fail, means a lot for a young person’s personal development
(Elmström 2005). As “young people develop through a vast range of experiences,
opportunities for new and richer experiences come within reach” (WOSM 1998: 22).
4.3 The patrol system
Young people have a natural tendency to form groups with other young people in roughly the
same age (WOSM 1998); they want to belong, identify with others and feel acknowledged
(Elmström 2005). Scouting activities therefore take place in small groups, called patrols, of
people of roughly the same age in which responsibility is shared and decisions are made
together (Karsberg 2009). The patrol must not be too large or too small. Approximately six to
eight persons is considered being the optimal size of a patrol (Baden-Powell 1960; WOSM
1998; WAGGGS 1998).
Baden-Powell believed that the primary objective of the patrol system is to build character by
giving real responsibility to as many boys as possible; according to Baden-Powell giving
responsibility to a young person is an invaluable step in his or her character training (BadenPowell 1960). The belief in personal responsibility is strong. If a Scout is given a task, he will
solve it with his own power (Baden-Powell 1960). Each member of the patrol therefore has a
specific responsibility which he or she carries out and which contributes to the patrol and the
success of their activities (WOSM 1998). All patrol members are consequently important in
their unique role (Karsberg 2009). No one can do everything, but everyone can do something
(Elmström 2005), and the experience of being part of a patrol that together can achieve more
than the sum of what the members of the patrol could have achieved on their own is
strengthening (WOSM 1998).
As earlier stated, having a role in a patrol means having a responsibility. Regardless of the
responsibility it will help the Scout grow as a person and learn to take on responsibility in
real life (Karsberg 2009). The patrol system means working with roles in a systematic way.
Just by being part of the patrol the individual evolves through learning cooperation,
responsibility and leadership (Elmström 2005; Karsberg 2009). By acting in small groups,
young people learn to function efficiently as members of a group (Karsberg 2009). It is said
that what young people learn from living and working together in a patrol and the
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relationships they develop as a result of their shared adventures is as important as the
activities in which they take part (WOSM 1998). Working together in small groups is
considered beneficial for the outcome of what they are doing as well as their individual
development and has therefore support from many quarters. The World Development Report
states that projects led by youth usually work best when young people work together, “if you
are going to make change effective, you must work with others” (WDR 2007: 226); and a
report to the UNESCO states that “when people work together on rewarding projects which
take them out of their usual routine, differences and even conflicts tend fade into the
background and sometimes disappear” (WOSM 1998: 27).
Working with others increases the a young person’s understanding of people’s differences
and equal value (Elmström 2005). Diversity is desirable as that means that the members of
the patrol can all contribute with their unique knowledge and skills creating an exchange that
is beneficial for both the Scout that learns and for the Scout that teaches (Elmström 2005).
Leadership is an important part of Scouting and the patrol is a good place to practice to lead
and to be led. Besides leadership skills, young people are taught to “understand the concept
of democracy through experiencing it in action” (WOSM 1998: 2. By organizing scouts in
patrols, the Scout Movement works with group dynamics in a conscious and natural way. A
functioning patrol is the basis for self-esteem and development (Elmström 2005; Karsberg
2009). This in turn gives the Scouts the courage they need to try new things and to push their
limits even further. Working in patrol means that the Scouts will face challenges together and
learn by reflecting upon their shared experiences (Karsberg 2009).
4.4 A symbolic framework
Symbols and ceremonies both have greater meaning than its actual content, and the use of the
two is based on the idea is of how children do when they play (Karsberg 2009). A symbol is
something that we recognize, but which also represents something abstract, like an idea or a
concept (Elmström 2005). Ceremonies on the other hand can be simple or grand; they are
acts filled with content, solemnity and reflection (Karsberg 2009). When we use a story or a
theme that ties together symbols and ceremonies, we have created a symbolic framework. A
symbolic framework is like its own little world uniting the people who created it (Karsberg
2009). This creates a feeling of belonging as well as group cohesion (WAGGGS 1998). A
symbolic framework is often used to build Scouting activities on as it gives greater depth,
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adds an extra dimension and helps create a feeling of solidarity (WOSM 1998). The feeling
of entering into a fantasy with others brings out both imagination and creativity (Elmström
2005) turning the ordinary into something magical (Karsberg 2009).
A symbolic framework builds on young people’s natural capacity for imagination and
adventure which stimulates their development in various dimensions (WOSM 1998). In terms
of intellectual development, “symbols can help young people to grasp abstract concepts”
(WOSM 1998: 35). A symbolic framework also provides young people with the opportunity
to feel heroic and courageous developing their self-esteem (WOSM 1998).
Religions provide great symbolic frameworks made up of symbols, proverbs, tales, songs,
celebrations, and ceremonies; and religious Scouts therefore often uses tales from holy
scriptures to create themes for their activities (Karsberg 2009). This creates a strong feeling
of solidarity, unity and togetherness as well as a sense of being part of something bigger
(Karsberg 2009). Scouting with its shared values and principles, symbols and ceremonies,
creates a sense of belonging just as religions do (Elmström 2005). The Scout Law declares
that “A Scout is a friend to all and a brother/sister to every other Scout” (See 4.1 The Scout
Law and Scout Promise), and in Scouting for Boys Baden-Powell elaborates slightly more on
this special bond between Scouts saying that if a Scout meets another Scout he must speak to
him and help him in any way he can (Baden-Powell 1960). This bond between Scouts from
all over the world and this bond is strengthen by shared values and symbols such as the
uniform, the Scout motto, the World Scout Emblem/Trefoil and of course the Law and
Promise (Elmström 2005; Karsberg 2009). Through the use of symbolism, we identify with
something bigger and find security in what we can call ours (Elmström 2005).
4.5 Nature
The full original title of Scouting for Boys is Scouting for Boys: A Handbook for Instruction
in Good Citizenship through Woodcraft so just by reading the title we understand that nature
and woodcraft are powerful educational tools within the Scout Movement. This as nature is
an adventurous environment full of challenges encouraging problem solving and cooperation
(Elmström 2005). Nature as an educational tool is also considered invaluable in building selfconfidence, self-awareness and character (WAGGGS 1998). It is in the outdoors that Scouts
share responsibilities and learn to live with each other; and it is in the outdoors that the skills
and activities practiced at meetings come alive. Outdoor life also provides young people with
23
the opportunity to see and understand the relationship between man and nature as well as the
importance of protecting and preserving both nature and the environment (Scouterna 2013b).
Nature refers to the natural environment – the woods, the sea, the mountains, the desert – and
it provides many opportunities for physical, intellectual, emotional, social and spiritual
development (WOSM 1998; Karsberg 2009; Scouterna 2013b). However, outdoor life is not
a goal in itself, but rather a means to achieving the goal which is to help young people reach
their full potential (Baden-Powell 1960; Elmström 2005). In nature, educational situations
easily arise; the weather can quickly change and thus create opportunities for the Scouts to
both use the skills they already have and learn new skills needed to manage the situation
(Elmström 2005). By ending up in unfamiliar situations the Scouts are forced to use their
creativity to solve the problems that arise (Karsberg 2009); they are learning by doing. Nature
also helps young people to analyse situations and overcome difficulties as it encourages
young people to take initiative (WAGGGS 1998; WOSM 1998). Tasks such as cooking are
not just necessary tasks; they are opportunities to learn planning, cooperation, communication
and leadership in a real life situation (Elmström 2005). Besides developing practical skills,
the peace and tranquillity of being in nature offer opportunities to explore feelings and
emotions and a “spiritual awareness can develop from simply taking time to discover and
contemplate the many wonders of the natural world” (WOSM 1998: 43). In nature the young
person is forced to face reality and thus, from a more holistic perspective of education, nature
can help young people realize what is essential and real in life (WOSM 1998). Scouting
thereby helps young people appreciate life’s most simple things. It also helps young people
develop a concern for nature and the environment. Baden-Powell believed that as a Scout,
you are the guardian of the woods, and by experiencing everything nature has to offer an
emotional bond between the young person and nature is created making young people see
nature as something worth fighting for (Karsberg 2009).
4.6 Community involvement
Scouting’s driving force has always been an optimistic approach based on some key values
and a belief that it is possible to create a better world, to be progressive (Elmström 2005).
Young people working within, and in support of, their communities was therefore
empahsised by Baden-Powell as a very important means of education (WAGGGS 1998).
Community service and international experiences encourages a sense of responsibility for the
24
world, provides young people with an opportunity to understand and respect different
cultures and ways of living, and emphasises the influence young people as individuals can
have on their surroundings (Karsberg 2009; WAGGGS 1998). Community service can take
place in the local or further away in another community in the same country or abroad.
Helping others is part of the Scout Promise and active citizenship is at the core of Scouting
(Baden-Powell 1960). Community service is thus a major element of Scouting, and Scouts
are involved in their communities in many ways, from recycling to more directly helping
others (Elmström 2005). Community service can be used in the same way that nature is used,
to provide Scouts with challenges and opportunities to practice cooperation (Karsberg 2009).
By being active in community service projects, young people understand how certain
phenomena are interconnected. The pride of having completed something that has made a
difference, big or small, has great significance for the young people’s development, as the
feelings of being able to make change come true strengthen both self-confidence and selfesteem (Elmström 2005). Besides that, young people also develop their sense of compassion
by actively interacting with other people (Karsberg 2009).
The Scout Movement is a non-political Movement, but it is not non-political. Scouts make a
stand and everything they do is thus politics (Elmström 2005). The Scout Movement
encourages Scouts to be a part of the community in which they live in, the wider world and to
make a difference. It is through this involvement Scouts learn to fight for a better world
where all people have equal value and rights (Scouterna 2013b). The Scout Movement,
however, provides no guidance on what political values are desirable; Scouts should live by
the Scout Law and through the Scout Method they should develop assessment skills needed
to make good decisions (Elmström 2005). Young people can make major contributions in
their local environments, and the importance to act locally is often emphasised. Being
responsible for themselves as well as for others is key character traits every Scout should
have (Elmström 2005). In Scouting for Boys Baden-Powell states that it is not enough for
Scouts to want to serve their country, the Scout must also know how it can be done (BadenPowell 1960). This shows the importance of providing young people with tools they need to
go out and affect the world around them in a democratic manner (Elmström 2005).
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4.6.1 World Thinking Day
Community involvement means working with social issues and problems, both by raising
awereness and taking action (Karsberg 2009). A great example of raising awereness and
creating opportunities to take action is the The World Thinking Day celebrated on the 22nd of
February every year. Every year the World Thinking Day has a new advocacy theme based
on issues that affects young people around the world. The last few years the theme has been
based on the United Nations Millennium Development Goals, and each year a message as
well as an activity package based around the theme of the year and a badge is provided
(WDR 2014). The last six years’ themes have been:
- 2014: Millennium Development Goal 2, Universal primary education.
- 2013: Millennium Development Goals 4 and 5, Child mortality and maternal health.
- 2012: Millennium Development Goal 7, Environmental sustainability.
- 2011: Millennium Development Goal 3, Gender equality and empowerment.
- 2010: Millennium Development Goal 1, Extreme hunger and poverty.
- 2009: Millennium Development Goal 6, HIV/AIDS, malaria and other diseases.
Raising awereness and encouraging action on issues such as these are extremely important
for the development of many of the world’s poorest countries. At the same time, young
people, in poor and rich countries alike, can gain knowledge about serious issues facing earth
and some of these young people will most definitely decide to take action. Scouts worldwide
say “together we can change our world” affirming Scouting’s commitment to the most
compelling agenda of our time, the Millennium Development Goals (WAGGGS 2014).
4.6.2 Scouts taking action to create a better world
Citizen education is at the core of Scouting and ”every day, Scouts contribute to their
communities through service projects” (WOSM 2014a). The Scout Movement teaches young
people that they are part of a world where everything is connected, and that every young
person can influence his or her surrounding in a positive way (Elmström 2005). There are no
small and insignificant contributions to society, everything counts when young people learns
and society benefits (Elmström 2005). In many parts of the world community involvement
and service to the community is what people associate with Scouting. Scouts in Africa are
very active in the fight against HIV/AIDS, Scouts in conflict areas work for peace, and after
26
earthquakes and floods Scouts often provide relief help (Karsberg 2009). Scouts are
managing conflicts without violence, challenging prejudices and stereotypes, encourages
grater solidarity, and working on issues including child labour, street children, sustainable
development, human rights, and health education (WOSM 2008). Here are a few examples of
Scouts taking action to create a better world:
When typhoon Haiyan hit the Philippines in November 2013 Scouts from all over the country
reacted instantly to provide response and relief (WOSM 2014b); Scouts in the Great Lakes
Region of Central Africa have joined together to establish lasting peace and sustainable social
development by promoting a peaceful coexistence and acceptance of differences; Scouts in
Mexico are promoting recycling by collecting aluminium cans; Scouts in Mozambique are
fighting leprosy by developing awareness and by training specialised Scout patrols that help
the affected (WOSM 2008); Scouts in Luxembourg collects sleeping bags to help the
homeless survive the winter (WOSM 2014c); Scouts in Sierra Leone are working to help
rehabilitate and reintegrate street children and former child soldiers; Scouts in Lesotho are
planting trees in an effort to prevent soil erosion and to teach people about sustainable
development; Scouts in Malawi are working to improve the health and living conditions of
children living on the streets; Scouts in El Salvador are working to prevent gang formation
and gang rivalry; Scouts in Malaysia are creating awareness about HIV/AIDS (WOSM
2008); and Scouts in Panama spread joy by giving Christmas presents to marginalized
children and adults (WOSM 2014d). Scouting is a global force of action and there are
multiple initiatives encouraging scouts to provide service to their community and to the world
such as the World Thinking Day and the Messengers of Peace project. Besides that, the
examples of Scouts making a real and positive contribution to their communities are endless
(WOSM 2014a).
4.7 Adult support
For many people, involvement within the Scout Movement is a lifetime commitment. Once a
Scout, always a Scout. This means that many remain in the movement as adults passing on
knowledge and experience and helping young people reach their full potential (WAGGGS
1998). In Scouting, adult support involves a voluntary partnership between the adult leader
and the young people. The role of the adult leader is to facilitate self-education (WOSM
1998). After all, Scouting is a movement for young people, led by young people, supported
27
by adults (Karsberg 2009), and as such the Scout Movement focuses on letting young people
learn to lead and be led with support from adults leaders (Scouterna 2013b). The relationship
between a Scout and an adult leader can therefore be described as “an educational partnership
based on mutual respect, trust and acceptance of each other as a person” (WOSM 1998: 57).
The adult leader should help young people become familiar with Scouting and its values,
principles and method (WOSM 1998). He or she should also create opportunities for young
people to grow by supporting, allowing and encouraging personal commitment and
responsibility (Elmström 2005; Karsberg 2009). At the same time as he or she encourages
ideas, initiatives and decision-making, it is important to remember that he or she is an adult
with responsibility for young people’s physical and the emotional security (WOSM 1998).
Baden-Powell strongly believed that there is no teaching to compare with example (BadenPowell 1960). Two elements will enable young people to progress towards moral autonomy,
example set by role models and peer group interactions (WOSM 2013c). Young people learn
from the example set by adult leaders and an adult leader living by the Scout Law will thus
have more influence than one who simply talks about it. What the leader does, others will do
(Baden-Powell 1960). Furthermore, it is important that the adult leader acknowledges that
each young individual has different characteristics, capabilities and potential that can be
developed with the help of good leadership (Elmström 2005). To be seen by adults is
important for young people’s development, and a supportive leader is therefore responsive
and gives his or her Scouts the acknowledgment they need (Karsberg 2009). Being a leader
one should not control but rather inspire, motivate, present possible avenues, and give
guidance and support during the process. The leader's responsibility is to create a framework
in which the Scouts feel safe and can develop both on a personal level and as part of a group
(Elmström 2005).
In Scouting, effective leadership is thus to guide the way for others and provide opportunities
for others to grow, however, as a leader one has the opportunity to experience new situations
and challenges and thus consequently grow oneself (Elmström 2005). The role of an adult
leader is to facilitate the development of young people and to help leaders do just that
leadership training for both young people and adults is organized at the local, regional,
national and international level (Karsberg 2009). Thanks to Scouting’s thorough focus on
leadership and leadership training, the Scout Movement has been called the world’s largest
leadership school (Karsberg 2009).
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5 Scouting, citizenship and empowerment
“Ordinary people using the tools of dignity, self-respect, common sense and perseverance can
influence solutions to important problems in our society” (Florin & Wandersman 1990: 42).
Citizenship can be both passive and active; active citizenship emphasizing how individuals
should hold people accountable, demand justice, tolerate people who by their ethnicity or
religion are different, and feel solidarity with fellow citizens and human beings (WDR 2007).
In Scouting, active citizenship is a key concept and Baden-Powell, seeing young people as
citizens in the making in need of guidance on their path to adulthood, strongly believed that
Scouting would “turn the rising generation on the right road to citizenship” (Mills 2013). This
belief is still valid and confirmed in the World Development Report which emphasises that
for development to happen it is important to nurture good citizens, “young people need to
learn to engage efficiently in community and society” (WDR 2007: 26). In Scouting, this is
done through the Scout Method and the goal is to educate, enable and “empower young
people for life” (WOSM 2012). The term empowerment has many dimensions and
definitions, and thereby also different meanings in different contexts (Narayan 2002).
Nevertheless, a prerequisite for empowerment is the ability to see the individual as a subject
capable of taking control of his or her own life. Lord and Hutchison points out that “people
understand their own needs far better than anyone else and as a result should have the power
to both act and define upon them” (Lord & Hutchison 1993: 3).
“The term empowerment is a reflexive verb, signifying that individuals can only empower
themselves” (Jennings et al. 2006: 47). Scouting is a non-formal educational movement of
self-progression seeking to “help young people to realise that they have within themselves
what it takes to make a difference” (WOSM 1998: . It is a movement with a purpose to help
young people reach their full potential by taking control of their own development. In
Scouting, youth empowerment is considered “the purpose, the educational approach, and the
aim” (WOSM 2012). Reading through literature on both empowerment and youth
empowerment, and then on Scouting it is clear that there are many similar thoughts and
beliefs as to how empowerment is achieved.
The Scout Law and Promise introduces young people to a code of living and thus help young
people form an identity by proving moral values; the patrol system teaches young people
29
responsibility, cooperation, leadership, and coexistence; learning by doing allows young
people to learn new knowledge and to acquire new skills by experiencing things first hand,
and reflecting upon the experience; a symbolic framework encourages creativity and
imagination and provides young people with a sense of belonging; nature provides
adventures and challenges encouraging young people to take initiatives and to work together
to solve common problems; community involvement includes both awareness and action,
teaches young people that all of us can make a difference in the world, and creates a bond
between the young person and his or her community; and last but not least, adult support
provides a safe environment for young people to grow and leaders who inspires, encourages
and acknowledges each individual. These outcomes are just a few examples of all the
outcomes that can be achieved by working with the Scout Method.
Looking at empowerment as a means to an end Narayan discusses different capabilities that
can be developed through empowerment and that are essential for development as well as
poverty reduction. According to her there are many different dimensions to capabilities;
“human capabilities include good health, education and productive or other life-enhancing
skills. Social capabilities include social belonging, leadership, relations of trust, a sense of
identity, values that give meaning to life, and the capacity to organize. Psychological
capacities include self-esteem, self-confidence, and an ability to imagine and aspire to a
better future. […] Political capabilities include the capacity to represent oneself or others,
access information, form associations, and participate in the political life of a community or
country” (Narayan 2005: 10). The purpose of the Scout Method is progressive holistic
development of young people, and that includes both physically, intellectually, emotionally,
socially and spiritually dimensions. Through the use of the Scout Method, all the capabilities
mentioned by Narayan can be developed. Scouting the thus be seen as key to both
development and poverty reduction. Polson and colleagues supports this and states that
Scouts can be seen as “key community recourses termed ‘developmental assets’” (Polson et
al. 2013: 760). According to them Scouting help develop “behaviours and values that
contribute to the formation of social capital and the development of strong communities”
(Polson et al. 2013: 772).
It has been proven that young people use their experiences to help themselves develop; they
are learning by doing. Baden-Powell founded the Scout Movement to influence character,
encourage integrity and give the young people high ideals, and it is through experience young
30
people learn a multitude of different skills as well as behaviours and attitudes. The Scout
Movement wants to help young people develop “a harmonised personal identity” based on
the Scout Promise and Law. Through the Scout Method this is possible. The literature on
youth empowerment states key features for proving a empowering setting a welcoming and
safe working environment, supportive relationships with adults and peers, positive norms and
values, reinforcement and recognition, opportunities for belonging and skill building, and
participation in community service projects (Zimmerman et al. 2011; Jennings et al. 2006;
Chinman & Linney 1998); features that can all be found in Scouting. Baden-Powell, the
founder of Scouting, once said ”If it isn’t fun, it isn’t scouting. If it’s only fun, it isn’t
scouting.” and this captures the essence of Scouting as Scouting is about having fun while
gaining valuable skills and increasing one’s self-confidence and self-esteem.
6 Conclusion
Scouting’s purpose is not to change unjust social and political structures; it is to empower
young people to become good citizens making these changes come true. Scouting is
beneficial for the local community and the world as well as for interpersonal relationships
and individual development; and this thesis has proven that the Scout Movement can help
build a better world through the education, enablement and empowerment of young people.
WOSM is the world’s largest youth movement, and WAGGGS is the world’s largest youth
movement dedicated to girls and young women; and with more than 40 million members
from hundreds of countries across the world they definitely have the possibility to affect and
shape the lives of many young people. Young people are citizens in the making in need of
guidance. To prepare young people for life the Scout Movement therefore uses its unique
method, the Scout Method, which focuses on the holistic development of young people and
makes each individual the principal agent in his or her development. The Scout Method
incorporates many different educational as well as empowerment tools; and while all these
tools, referred to as elements of the Scout Method, contain factors that enhance young
people’s autonomy and responsibility, as well as their abilities and skills, it is the magical
combination of all elements that results in empowered young people, prepared for life.
Through Scouting, and the Scout Method, young people are empowered to become good
citizens making a positive change in their communities as well as in the world.
31
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38
Appendix A
The number of members in this list are based on the document “WOSM Membership as at
31st of December 2012” (WOSM 2013d) and membership numbers published at WAGGGS’s
website (WAGGGS 2014a). The countries are organised by region, in alphabetical order.
COUNTRY REGION WOSM WAGGGS TOTAL
Angola Africa 16179 16179
Benin Africa 5226 2000 7226
Botswana Africa 3898 9825 13723
Burkina Faso Africa 9700 12753 22453
Burundi Africa 28559 11034 39593
Cameroon Africa 4501 1033 5534
Cape Verde Africa 733 733
Central African Republic Africa 8879 8879
Chad Africa 14500 6450 20950
Comoros Africa 1725 1725
Côte d'Ivoire Africa 8835 N/A 8835
Democratic Republic of the Congo Africa 71443 N/A 71443
Ethiopia Africa 60191 60191
Gabon Africa 3736 3736
Gambia Africa 18422 11777 30199
Ghana Africa 3818 7835 11653
Guinea Africa 10522 4000 14522
Kenya Africa 323884 158810 482694
Lesotho Africa 371 1783 2154
Liberia Africa 2418 1180 3598
Madagascar Africa 38262 24719 62981
Malawi Africa 12810 11044 23854
Mauritius Africa 3463 776 4239
Mozambique Africa 21487 21487
Namibia Africa 2836 1278 4114
39
Niger Africa 3300 3300
Nigeria Africa 46701 113726 160427
Republic of Congo Africa 1413 1413
Rwanda Africa 18859 9284 28143
Senegal Africa 9857 2071 11928
Seychelles Africa 169 169
Sierra Leone Africa 11587 2026 13613
South Africa Africa 69316 27164 96480
South Sudan Africa N/A N/A
Swaziland Africa 6843 2100 8943
Tanzania Africa 538933 30376 569309
Togo Africa 9196 2700 11896
Uganda Africa 116054 112371 228425
Zambia Africa 7396 11920 19316
Zimbabwe Africa 5880 15278 21158
Algeria Arab 33622 33622
Baharin Arab 1790 1556 3346
Egypt Arab 82940 44300 127240
Jordan Arab 15521 9080 24601
Kuwait Arab 5950 9025 14975
Lebanon Arab 14533 4231 18764
Libya Arab 14716 4325 19041
Mauritania Arab 3724 N/A 3724
Morocco Arab 12304 12304
Oman Arab 12847 6831 19678
Palestina Arab 33629 33629
Qatar Arab 4528 2368 6896
Saudia Arabia Arab 19260 19260
Sudan Arab 14682 17350 32032
Syria Arab 9260 9260
Tunisia Arab 18494 7298 25792
United Arab Emirates Arab 5830 2124 7954
40
Yemen Arab 6481 18649 25130
Australia Asia-Pacific 65881 29811 95692
Bangladesh Asia-Pacific 958243 52567 1010810
Bhutan Asia-Pacific 21294 21294
Brunei Darusslam Asia-Pacific 1904 1677 3581
Cambodia Asia-Pacific 10061 1425 11486
Cook Island Asia-Pacific 611 611
Fiji Asia-Pacific 7284 2081 9365
Hong Kong Asia-Pacific 66895 55145 122040
India Asia-Pacific 3371408 1305028 4676436
Indonesia Asia-Pacific 21599748 21599748
Japan Asia-Pacific 111180 49447 160627
Kiribati Asia-Pacific 1333 500 1833
Malaysia Asia-Pacific 44016 61718 105734
Maldives Asia-Pacific 4633 7305 11938
Mongolia Asia-Pacific 10445 1050 11495
Nepal Asia-Pacific 19010 15740 34750
New Zealand Asia-Pacific 17939 10975 28914
Pakistan Asia-Pacific 630476 48253 678729
Papua New Guinea Asia-Pacific 3509 1226 4735
Philippines Asia-Pacific 1760309 713777 2474086
Singapore Asia-Pacific 11451 12334 23785
Solomon Islands Asia-Pacific 250 250
South Korea Asia-Pacific 190539 58161 248700
Sri Lanka Asia-Pacific 40925 37057 77982
Taiwan Asia-Pacific 49057 20264 69321
Thailand Asia-Pacific 828248 28911 857159
Tonga Asia-Pacific 200 200
Armenia Eurasia 2119 1514 3633
Azerbajan Eurasia 1091 1091
Belarus Eurasia 1201 1670 2871
Georgia Eurasia 1568 805 2373
41
Kazakhstan Eurasia 1103 1103
Moldova Eurasia 2042 2042
Russia Eurasia 7186 2175 9361
Tajikistan Eurasia 1062 1062
Ukraine Eurasia 2429 728 3157
United Kingdom Europe 528263 542603 1070866
Albania Europe 1065 1065
Austria Europe 10439 10301 20740
Belgium Europe 97489 57966 155455
Bosnia and Herzegovina Europe 1941 1941
Bulgaria Europe 1095 1095
Croatia Europe 3155 3155
Cyprus Europe 5328 2763 8091
Czech Republic Europe 23074 19948 43022
Denmark Europe 39829 22090 61919
Estonia Europe 1423 776 2199
Finland Europe 43811 32278 76089
France Europe 75547 19884 95431
Germany Europe 112503 47523 160026
Greece Europe 15218 14622 29840
Hungary Europe 10068 683 10751
Iceland Europe 3938 1582 5520
Ireland Europe 42666 13806 56472
Israel Europe 25684 N/A 25684
Italy Europe 102066 83601 185667
Latvia Europe 847 293 1140
Liechtenstein Europe 753 318 1071
Lituania Europe 1446 1370 2816
Luxembourg Europe 7083 1991 9074
Macedonia Europe 1151 1151
Malta Europe 2968 1191 4159
Monaco Europe 1001 23 1024
42
Montenegro Europe 768 768
Netherlands Europe 47655 54663 102318
Norway Europe 17279 14273 31552
Poland Europe 33506 76718 110224
Portugal Europe 79063 3157 82220
Romania Europe 2629 627 3256
San Marino Europe 147 129 276
Serbia Europe 4408 4408
Slovakia Europe 3349 3210 6559
Slovenia Europe 5494 4173 9667
Spain Europe 59408 7154 66562
Sweden Europe 43729 51718 95447
Switzerland Europe 23263 20177 43440
Turkey Europe 40579 2883 43462
Antigua and Barbuda Interamerica 608 608
Argentina Interamerica 42779 4458 47237
Aruba Interamerica 306 306
Bahamas Interamerica 1521 2732 4253
Barbados Interamerica 2184 3290 5474
Belize Interamerica 1224 412 1636
Bolivia Interamerica 7894 390 8284
Brazil Interamerica 70388 9899 80287
Canada Interamerica 116044 90000 206044
Chile Interamerica 19672 17572 37244
Colombia Interamerica 11188 706 11894
Costa Rica Interamerica 11297 4214 15511
Dominica Interamerica 1100 533 1633
Dominican Republic Interamerica 1269 507 1776
Ecuador Interamerica 3006 144 3150
El Salvador Interamerica 4477 259 4736
Grenada Interamerica 1367 1518 2885
Guatemala Interamerica 4905 998 5903
43
Guyana Interamerica 399 1121 1520
Haiti Interamerica 43605 1362 44967
Honduras Interamerica 1473 5484 6957
Jamaica Interamerica 2235 5903 8138
Mexico Interamerica 33487 5196 38683
Netherlands Antilles Interamerica 344 344
Nicaragua Interamerica 1011 707 1718
Panama Interamerica 2254 728 2982
Paraguay Interamerica 1210 329 1539
Peru Interamerica 6724 5500 12224
Saint Kitts and Nevis Interamerica 308 308
Saint Lucia Interamerica 355 2100 2455
Saint Vincent and the Grenadines Interamerica 353 1456 1809
Suriname Interamerica 2601 472 3073
Trinidad and Tobago Interamerica 8686 2545 11231
United States Interamerica 2988612 3578760 6567372
Uruguay Interamerica 1544 71 1615
Venezuela Interamerica 14893 655 15548
Total 36598195 8121228 44719423
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