THE MINDFUL SCHOOL LEADER

ssoosay’s Simple iphone Lock Screen Mindfulness Reminders (on Flickr)

(A version of this post is currently running at Education Week, and is written by Kirsten Olson and Valerie Brown.)

The work of skillful, mindful leadership in education has never been more challenging.  Only this morning, a lively, Twitter-connected and forward-thinking superintendent wrote to one of us describing her sense that the pockets of innovation and exemplary teaching in her district,  “aren’t even scalable to our 726 square miles,”  although she has been leading this work for many years.  She is considered highly successful, yet she often feels overwhelmed and burned out.

A recent informal survey of school administrators conducted by Jerry Murphy, former dean of the Harvard Graduate School of Education (and our colleague in the exploration of self-compassion), showed that among his sample of school leaders attending a professional program on the inner work of leadership,  89% reported feeling overwhelmed, 84% neglected to take care of themselves in the midst of stress, and 80% scolded themselves when they performed less than perfectly–conditions under which few of us are primed to be our best or perform optimally.

Finally, at the most recent Educon meeting, we talked with a group of educators about the political and personal work needed to transform the educational community.  Many described the need to find external community–a group of like-minded colleagues to find courage and support (many educators are finding these communities online)–but also of the need for an internal set of  resources, to provide ballast and calm in the high seas of their chaotic professional environments–to create “permissioning,” as our friend Chad Sansing describes it.

How do we develop both? The capacity to maintain community and conviction for the work one is engaged in–particularly challenging for educators at this moment–and also the internal poise and sense of calm purpose to guide us across the rocky shoals of teaching and leading in our sector?

As mindfulness practitioners with long histories in chaotic, demanding industries, we believe developing simple, daily practices around calming, meta-reflection, pausing, and renewing are central to the work we are trying to accomplish, and vital to tapping the creativity and sense of possibility required to transform our education sector.  As leadership coaches believe our clients are already creative, resourceful, and whole, yet we know in practice, access to creativity and innate wholeness is often illusive for many of our clients.  As Westerners too, we often try to “think” our way into a sense of calm, and underestimate the power of developing daily activities, rituals, and skills that help us focus, get grounded, and center.  We have become convinced that the development of  mindfulness practice is a central piece of courageous, sustainable leadership in education–and greatly undervalued.   And we know that developing mindfulness is not easy.

FINDING MINDFULNESS

One of us (Valerie) first tried a mindfulness meditation class 18 years ago as a way to get relief from a relentless schedule as a lawyer-lobbyist.   In the meditation class the instruction was simple:  Let go of thoughts as they arise. See them like clouds floating in the sky.  “I wrestled with myself.  I tormented myself.  I tied myself up in mental knots.  This seemed so simple and yet, my mind was racing from thought to thought:  I’m sleepy. My back hurts. When is this going to be over?  On and on it went like that for two hours until the final bell rung and the meditation came to an end.  I thought to myself, What a disaster! Oh, well.  I’ll come back next week, and this time, I’ll get it right.  I have been coming back to Monday night meditation, now for almost two decades.  Over time, I have learned skillful means of extending mindfulness into my daily life.”

MINDFULNESS– -SKILLFUL MEANS FOR SCHOOL LEADERS

Mindfulness meditation, the practice of nonjudgmental awareness of what is happening inside and around us in the present moment, is innate to every person.  Mindfulness is a central element of Buddhism and is more than 2500 years old.  It was developed to enhance awareness and wisdom to help people live each day with greater ease.  Today, decades of clinical research supports the use of mindfulness practices, which have been widely adapted across disciplines.

Mindfulness goes deeper than simply generating feelings of relaxation and calm, or developing a toolbox of techniques. It is an embodied practice that creates an inner balance that allows for greater emotional stability, with clarity to act and respond with greater understanding.    Unlike apathy or indifference, mindfulness trains us to accept the moment, without judging it, without the constant running commentary, conceptual elaboration and emotional reactivity about our current condition or our current state of mind.   Awareness and acceptance are the important steps toward transformation.   Mindfulness is not about removing all thoughts (which is not possible anyway), or striving for a particular feeling of bliss.  It isn’t about mastery of the mind over body, or ‘being in a zone’, or getting rid of aspects of ourselves that we don’t like.  Instead, we train ourselves in observing and accepting without judgment sensations and emotions, even painful ones, which with practice, builds tolerance and resilience under stress.

Try this practice:  Every day, every few hours, stop and take three deep breaths through the nose, feeling the belly rise and fall.  Notice how you feel.  This builds awareness of the body and breath, and activates the parasympathetic nervous system, calming the body and mind, reducing stress.

Try this practice:  Next time you walk around the school building notice how you are walking.  Feel your shoes on the floor.  Feel your spine tall and strong, and your shoulders wide and relaxed. Allow yourself to become keenly aware of your surroundings.  This strengthens focus on the present, sharpening awareness and mental clarity.

Try this practice:  Next time you eat lunch, try just eating not reading, texting, or attending to anything else.  Notice the food.  Savor flavors. This enhances self-care and self-nurturance, and elements of self-compassion.

Try this practice:  Next conversation, practice listening.  Set aside the desire to fix, solve, correct or judge the other person.  Listen not just with your ears (to hear), but with your eyes (to see), your mind (to think), heart (to feel), and your attention (to focus).  What do you notice about yourself?  How does it feel to listen deeply?  Listening practice builds empathy and compassion, essential tools of emotionally intelligent school leaders, and promotes connectedness with others, a fundamental element of community.

As leadership coaches, we work with individuals on listening to their inner stories, learning to breathe through disequilibrium, to caretake and pause in the intense volatility and complexity of administrator’s and teacher’s jobs.  We find that by learning how to be more present, through pausing and centering, and by explicitly developing greater self-compassion, individuals are better able to deal with work that is uncertain, ambiguous and challenging.  With these practices our clients find that life offers refuge and even inspiration, and that refuge is always there for them, right inside of them.

Our mentor Parker Palmer, speaks poignantly about the need for coherence between our inner and outer worlds, between the “person we are inside,” and the external world of our work, of the desire for alignment between “soul and role.”  Mindfulness practices in education is a rapidly emerging area, with possibilities for depth of awareness, focus, clarity, concentration and understanding that can profoundly enhance teaching, learning, and leading.  School leaders who practice mindfulness serve as inspirational role models for emotional and social intelligence, uniting schools, teachers, boards, students, and parents.  Leaders with these skills bring a richness and depth to their roles.  Mindful school leaders mean more coherent and effective schools, teachers who are more focused and better supported, and students who have the skills and appetite to interact with the complex world outside the school door.  Mindfulness is for everyone.  We’re taking a deep breath right now.

Kirsten Olson, Ed.D. is Chief Listening Officer at Old Sow Coaching and Consulting, which specializes in transformational leadership services for educational organizations. She is the author of Wounded By School and founding board member of IDEA, the Institute for Democratic Education In America. Valerie Brown, J.D. is a former attorney and lobbyist, and is now president of Mindful Solutions, promoting transformation leadership services through awareness and renewal.  They are in private practice together offering leadership coaching and professional development solutions.

Listen Like A Cow

Sending listening quotes to a client this morning, I found this one from my files.  I remember how much I love it, and how it expresses that important sense of listening with all of you, with patience and love and the wisdom of the world.  Listening like a cow.

LISTEN LIKE A COW

Listen.

“Pay attention…Just be there.  Don’t be thinking about a solution, or how you should fix it.  Just listen hard and try to be present.  It’s very bad business to invite heartfelt speech and then not listen…What I’m trying to construct here is a theory of attention that depends little on therapeutic skills and formal training: listening like a cow.  Those of you who grew up in the country know that cows are good listeners…We don’t need fixing, most of us, as much as we need a warm space and a good cow.  Cows cock their big brown eyes at you and twitch their ears when you talk.  This is a great antidote to the critical listening that goes on in academia, where we listen for the mistake, the flaw in the argument.  Cows, by contrast, manage at least the appearance of deep, openhearted attention.”

-Mary Rose O’Reilley, Radical Presence: Teaching As Contemplative Practice (1998)

 

Radical Acceptance

For the past several months my life has been consumed by the Georgetown Leadership Coaching Program, in Washington, DC.  The program, which leads to certification as a leadership coach through the International Coaching Federation (ICF) is rigorous and intensive, requiring a real in-person commitment to showing up every month to whom you are as a leader, coach, and person in the world.  It also asks you to to think about how you can become more purposeful, skillful and centered in your own life. “Success” in the program means asking what you have to learn personally from the process of coaching.  In essence, the program is one long coaching session with oneself, as folks in my cohort and I have done lots of intensive introspection on the nature of our personal stories, the intensity of our personal realities, and the paradox of their self-creation–you can’t change what you don’t notice is an essential precept here–all as we are practicing live coaching.  I wonder about this as a parallel for the transformation of our teaching sector: what are the stories we tell ourselves about our work, and how can we change those stories?

As coaches, we offer our cohort a set of resources, explicitly joining our offerings to the many other coaches who have graduated from the program.  These resources join a huge pool of other leadership and human development sources.

The two resources I call out here point to critical pieces of my own coaching practice, involving helping folks work with self-acceptance and self-compassion, and also my belief in the power of communities of caring.   I offer them here as a beginning, a pool of resources to changing our stories in education.

Tara Brach, author and meditation teacher

Name of Resource:  Radical Acceptance: Embracing Your Life With the Heart of a Buddha, by Tara Brach (2003)

Type: Book and accompanying Audio CDs

This book, and the accompanying CDs on meditations for emotional healing, are useful for individuals who struggle the “trance of deficiency,” lack of self-acceptance, judgment and shame.  Brach, founder and senior teacher of the Insight Meditation Community in Washington, DC, wrote this book (then her first) from the standpoint of a single mother working through her own difficult journey of self-compassion and self-acceptance.  The book is down to earth, offering an initial bridge to awareness of a negative internal dialog, for individuals who have had little practice noticing their self-talk.  In each chapter Brach offers several guided meditation practices on softening to pain, learning to unclench and open to experience, pausing, and awakening the heart to compassion.

This book, and Brach’s accompanying CDs, are especially useful in understanding how to work with trauma, finding forgiveness, experiencing greater compassion, and in cultivating self-acceptance.  The practices it offers are simple and straightforward; Brach’s voice is also healing and reassuring if readers are inclined to listen to the accompanying CDs.

I personally have also experienced Brach as a meditation teacher, and she is one of the most ego-less, straightforward presences I have ever encountered.  It was instructive simply to be in her presence; her lack of it “being about me” has a powerful lesson in itself.

Each chapter in the book describes several meditation practices step by step; the CDs take the listener on meditative journeys of about 20 minutes each. This book speaks directly to the difficulty we often have dealing with strong emotions, and straightforwardly offers a pathway to working with them. Available at Amazon: Radical Acceptance: Embracing Your Life With the Heart of a Buddha, by Tara Brach (2003) 

Kripalu Center, Lenox, Massachusetts

Here’s another resource for renewal I can’t recommend highly enough.  I’m going to Kripalu this weekend.

Name of Resource:  Kripalu R&R Retreats at the Kripalu Center for Yoga and Health, Lenox, Massachusetts

At one of the foremost retreat centers on the East Coast, R&R Retreat-goers can plan a day-long, weekend, or four-or-five day retreat of relaxation, gentle yoga, hiking, and all-natural and delicious, healthful meals.

R&R packages are extremely flexible and relatively inexpensive: you go and pay the R&R rate and can partake in a great array of body, mind and spiritual one or two-hour programs throughout the day, or do nothing at all except enjoy the beauty of the retreat center and experience an environment where everyone is committed to self-care, relaxation and renewal.

Kripalu is non-denominational and spiritual in the broadest sense; welcoming and accepting, low-key, non-spa-like, humble and easy going.  No one dresses up, and many folks just wear yoga clothes all day long.  Physically, the retreat is a former Catholic monastery set in the Berkshire mountains, with extraordinarily beautiful mountain views, a lovely lake for swimming, and walking trails on the property.   Accommodations are modest, although a newer wing has been added that has a more hotel-like atmosphere (more expensive, obviously).

The town of Lenox, Massachusetts is also where the Tanglewood Music Festival is held every summer, and Lenox and Stockbridge are tourist-attraction towns for people who need a reason to visit this part of the world.

Kripalu R&R packages are useful for individuals who are experiencing difficulty pausing and stopping in their lives.  The flexibility and low-barrier-to-entry packages allow for great choice of how time off is spent, and simply being at Kripalu allows individuals to experience what it feels like to spend a whole day, or a whole weekend, taking care of oneself, eating well, exercising mindfully, and enjoying natural beauty in the community of others similarly inclined.  If this is not sufficiently stimulating, the Center also offers dozens of programs a month for more specific types of spiritual, physical, or mindfulness experiences.

Thousands of people visit Kripalu from all over the world every year, and yet it still maintains a sense of uncrowded responsiveness and reflection.  I, and many of my clients, have found Kripalu an important spiritual stopping place and an opportunity to reflect on important values and to reset life goals.

Online resources that explain the R&R packages are extensive.  Making arrangements via the website are exceptionally easy, and you can also talk to them on the phone at 866.200.5203.

At Kripalu, I appreciate the range of retreat options available in one place, without a sense of hurry, pressure, or commercial scale-up.  Kripalu faculty are engaged in the work of mindfulness, reflection, and more healthy living as a matter of principle, and the spirit of the place reflects this.  This is not true of all retreat centers.  This is NOT a spa.

You do not have to be a yoga master to feel comfortable here.

What are you doing to take care of yourself, educational transformer?  If you are not involved in self-care, how is this affecting your work?

Wondering…

The Future of the Dissertation: Hack the Diss

A couple of days ago a fine Harvard Graduate School of Education colleague, Zac Chase, and co-conspirators Tom Neville and Paul Tritter, put on a Hack the Diss (HtD) event in Cambridge, MA.  “Tonight is intended to provoke discussion of scholarly work’s future forms and purposes.”  

The evening juxtaposed John Dewey and Woody Guthrie in a knowledge-creation event around the first chapter of Kelly Spurgeon’s dissertation. Guitars, interpretive diss dancing, beer drinking, and the nature of the educative experience were highlights. (What is a meaningful life?” is at the heart of it, one participant concluded.) The evening proposed: a dissertation should be useful, a dissertation should reach beyond the academy–and asked the question: what is the performative nature of knowledge?

The night concluded with a panel on the future of the diss.  (Among the panelists were John Bohannon, Ph.D., David Damrosch, Ph.D., and Jeffrey Schnapp, Ph.D., who are invited to post their remarks here.  I was a panelist.)

My reflections on writing a diss, and the diss’ future, from the panel:

“The dissertation represents two extreme forms of human behavior: a hazing/belongness ritual for becoming an academic–a position I believe is increasingly thankless and ossified; and an Iron Man in the world of knowing: KNOWING as a way of being and seeking meaning in the world which–while powerful and occasionally pleasurable–has extreme limitations.

In my own personal practice at age 52, I am here to testify that knowing, in a classical Western sense, will get you only so far.

 And yet I enjoyed writing my diss, which became the basis for much of my work as an activist and a lot of the broader, more popular writing I’m engaged with, and formed the underpinnings of many of my larger projects.  My work with my diss took me out in the world in ways I never expected, and as something you’ve got to do for a fair number of years, I was passionately interested in the questions I was investigating.  I thought they were, and are, critically important.

I had fun, and I was playing, while I was doing the work, which is a high goal for me.

After completing diss, and kinda sorta beginning a somewhat conventional academic career–I found myself chafing and sweating as an academic, like a horse that pulls badly in harness.  I was a pony that could not be broken to saddle.  It became clear to me that did not want to give my life force to the support of the institution, an institution I regard as fundamentally colonizing, and at best morally neutral.  I left.

The future of the diss depends on the future of the institution of higher education.  Institutions of higher education are increasingly imperiled as knowledge certifiers and credentializers, as knowledge becomes more freely available and notions of validity are increasingly democratized and situationally-determined, as an evening like this one vividly demonstrates.  

 So my first question is: Do you really want to be an academic?

Over at the Harvard Graduate School of Education, moving in exactly the wrong direction, instead of embracing its marginality and low status in the academic pecking order, which would allow it to be inventive, playful, and counter-poised, its doctoral research products have become ever more conservative, stylized in a conventional social science direction, and unfortunately, less challenged by doctoral students desperate for jobs. 

The role of doctoral student is infantilizing and diminishing.  One leaves the pantheon of larger life–whatever that was–to enter the feudal guild of the department, where learning the conventions of the pecking order and adhering to thought-regimes of the professors upon whom one depends becomes essential, urgent, necessary. But it is a hair cut of almost supernatural force. 

Consequently, few students challenge the “real science” form of doctoral research at all.   The kinds of doctoral research projects approved now, even in the time since I have graduated from the school, have suffered from a terrible methodological narrowing:  What kind of inference can you draw from this particular research design, formulaic to the degree that it hardly matters whether you are doing qualitative or quantitative research.   

Low-status disciplines like education suffer from this narrowing and professional status insecurity most acutely. This is all ironic, of course, because where the real action is in the opening out of the form, the breaking up of the convention, the jumping over the walls of the institution and speaking out into a larger world of discontinuity, challenge, and paradigm shift.

The future of the diss, what kind of diss matters, and whether the diss itself matters, depends on your answers to some deeply personal questions. 

Does your dissertation concern questions that deeply matter to you?  That drive you, and involve the future of the work?

Or are you doing the diss to enter the academic guild, to get a job, to become a junior faculty member, to eventually get tenure so that then…in some imagined time…you will begin to express yourself?  If so, can you afford to wait?

If you love the production of ideas, and you are not tied to a lab, why do you need to be tied to the university? What kinds of social networks and platforms do you need to stimulate your ideas? With whom can you form alliances so that you might be able to do the kind of research teaching, and writing you wish to do?

 Most important, with whom do you want to communicate? And how?

Play is what most strikes me about the projects in John Bohannon’s DANCE YOUR DISSERTATION, or what I’ve seen here tonight.  Play is how we are going to shift the form. And the enormous power of play is in its triviality.

Is your future too serious?” 

What are you hacking, right now? 
 

“I Am Not A Good Boy”

In this marvelous video, Paulo Freire speaks to Seymour Papert about the meaning of education, and Freire’s understanding of education–what education means for him.  “Look at how many envelopes of teaching you have deposited into me today…” the girl described by Papert might have said, notes Freire.  “I am the opposite of that, and I insist, I am the opposite of that.  I am not a good boy.  I try to be a good person, god knows, but I am not a good boy.”

The beautiful legacy of Freire, in another radical educator’s words:

“Teaching in a democracy, teaching among free people who respect and honor the autonomy of all people (including children) is about confronting knowledge in all its forms, including where the power lies in our society, why the privileged are living in privilege, why people increasingly suffer the weight of poverty, and why a free people continue to allow their leaders to say one thing while doing another.”

Paul Thomas 2011

Bowl of Wishes for American Education

Photo by elizabeth of course flickrDoes wishing have power? Is there danger in wishing? Are some wishes more worthy than others? And what about the ancient link between suffering and desire?

Recently we had an education party at my house.  The room was filled with high school students, activists, graduate students, policy makers, academics, deans of education, teachers, writers, and administrators.  At the end of the party we asked folks to make a wish for American education.

Here are some of their wishes, from the bowl of wishes they created…

“I wish that schools will embrace the arts, creativity, and alternative models.”

“My wish is that we leave the punitive/threatening language of a Nation at Risk, NCLB behind and become a Nation Inspired by activist organizations in education.”

“I wish government will organize large-scale conferences to pull together the multiple NPOs to share objectives.”

“Compassion.”

“That students experience joy in school.”

“My wish is for better school systems all over.  There needs to be a change not just in MCAS but in all aspects.”

“I wish for a day where students can feel that their voices are heard and they have an influence. Also that all students have a mentor to support them and encourage them.”

“My wish is that every child in our country experiences the opportunity to think, problem- solve and innovate.”

“I wish that we mend the broken relationships in our communities, in our schools, and in our homes.  That we work to build relationships of care and respect between young people, their parents, and educators.”

“I wish all students would feel valued and connected in school.”

What does it unleash to wish? What does wishing clarify?

What’s your wish?

This Is What Democracy Looks Like

Sunday, October 10 on a beautiful, almost hot day in Boston, over 5000 students, parents,

My son Sam and me with DIY signs

children, educators, working people took to the streets of downtown Boston to join in support for Occupy Boston, a peaceful demonstration that says THE PEOPLE ARE TOO BIG TO FAIL.  Income inequality is killing us, corporations are not people, the middle class is dying.  We, the 99% have been much too quiet. We must take action.

I hit the streets with family, friends, students.  Using the human mike, this was the most well-organized, peaceful protest I’ve been a part of recently.  Students from UMass, Tufts, Bard, Harvard and Northeastern explained procedures as we got started.  ”We have a constitutional right to be here.”

“We have a constitutional right to be here.”

“If you need medical attention this is what you do.”  ”There are peacekeepers wearing green t-shirts in the crowd.”  ”We expect this to be a peaceful demonstration.”  ”If someone gets hurt, lock wrists and surround them.” “The police are our friends.”

Beginning slowly and picking up energy as we moved, amidst drums, a corporate 10K going on simultaneously, chantkeepers (“Ask me what democracy looks like/This is what democracy looks like!”), we left the Boston Common and marched through the financial district, our numbers growing audibly to roaring crowds.  We passed few observers who did not seem with the message. (“We are

"Self-Employed. $12K for health insurance. No retirement. I am the 99%"

the 99% You are the 99%!”)  A man working at a parking garage yelled back, “Hell yes I’m the 99%!”

At one point some office workers–folks in their offices on Columbus Day–held up a sign from their second story window. It was of FDR, with a slogan about reinstating the Glass-Steagall act, to huge roars from the crowd.  It was that kind of group–wonky Boston, in part.

Great Protester Signs:  “Things are bad when English teachers use swear words. Shit is Fucked Up.”

“1% cannot stop a new consciousness.”

I Was Told There Would Be Cake

“I was told there would be cake.”

“Who put the Slitherins in charge?”

Who Put The Slitherins In Charge?

Even with 50 Occupy Boston protesters arrested late last night, this is a movement growing all over the country.  We, the 99% are rising up to say we will not be quiet as our government is overtaken by private interests and economic elites.

#OccupyEdu is another way to get in

#Occupyedu is another way to join this movement around education, if protesting outside your door isn’t possible.

Just get in.  Just protest.

Once you’ve stood up, you’ll never sit down.

Let’s put our signs together…

I Learned To Believe In Me

This article, by Kirsten Olson, appears in the current edition of Phi Delta Kappan.

Students at Urban Academy in New York City

What are the attributes and habits of “great” learners? What do their learning lives look like, and what beliefs do they hold about themselves that they might share with the rest of us? How can learners build personal, individual resilience when they’re in academic programs that sometimes seem intent on focusing on their failures, highlighting what they’re not good at, or making judgments based on previous unsuccessful performances? What if no interventions are available to them, or the available interventions are ineffective or off the mark?

For 10 years, I’ve been listening to people tell their learning stories, and my latest book describes how the institution of school can sometimes hamper our deepest and most profound desires to learn. Virtuoso learning is a lifelong fascination of mine, not so much because I’m interested in high performance as it’s conventionally defined, but because the learning attributes of extremely engaged, muscular, entrepreneurial learners have seeds of wisdom, based in practical experience and a lot of road miles, that would be helpful for everyone.

In my research over the past decade, documenting the learning biographies of hundreds of people ages 11 to 67 — I’ve learned first and perhaps most important, that many great learners — research scientists, national-level marketing directors, social media entrepreneurs, writers, professors, community activists — were not necessarily conventionally successful in school. Many impassioned, creative learners said school actually hampered their desire to learn, and that they did a lot of their really animated learning far from school grounds and away from the probing eyes of teachers. As one said, “I might be reading about astrophysics online at home, but forget to turn in my science homework and fail the course.” This is heartening to many of my struggling students. I often tell them that some of the best learners I know were complete screwups in high school.

 Thinking of yourself as an entity always ripe for more development is a mark of learners who go boldly forward, ready to take on the world and live their own truths.

In the face of setback after setback, how did these great learners keep going in school? In the 1980s and early `90s, we used to believe that resilience (Bernard, 2004) and resilience for learners (Benson, 2006; Levine, 1994) was only for the lucky few, that it was some kind of intangible magic that couldn’t really be defined, and that it was fixed and inborn.

Now, we’re beginning to understand that learning resilience has some very basic, identifiable components and habits of mind. There are ways of thinking about setbacks and failures that tend to power individuals through hard times and keep them interested in themselves as creative thinkers and explorers even when much of the feedback they’re getting about their performance is very negative and globalized.  “Don’t even try to learn math,” one young African American man was told by his math teacher. “You’ll be flipping burgers for the rest of your life.” He’s now a junior in college on a merit scholarship.

Based on my interviews with hundreds of learners over the past decade, we know that great learners tend to have seven traits and characteristics, learning “habits” that keep them interested and engaged in some of the pleasurable aspects of thinking and creating, even as they experience parts of school as grinding and uninteresting. They’ve developed a kind of “visioning,” often unconsciously, that makes them very “gritty” (Duckworth, Peterson, Matthews, & Kelly, 2007) and persistent while they’re learning new things.

7 critical orientations toward learning

1. Great learners see learning as pleasurable and value and cherish this pleasure.

Although a lot of school learning isn’t intriguing or powerful, resilient learners seem to stubbornly create opportunities to experience the joy of learning, of being in flow (Csikszentmihalyi, 2008), even when it gets them in trouble. Driven by curiosity or a sense of play, they stubbornly find opportunities to learn (practicing basketball for hours, collecting bootleg recordings of a favorite band, or pursuing their writing), even when it doesn’t accrue to academic performance. One young woman told me, “There was always something mechanical about school, a mold I never fit into, never quite understood. Although I knew inside that my writing was powerful and artistic, I was unwilling to make myself vulnerable to someone else’s critique. The years of frustration and failures had taken a toll on my confidence and I found myself unable to trust my own ability in the classroom.” But this young woman kept writing privately in a journal throughout high school and now is studying to become a teacher of young children in reading and writing. Another person recalled that at age 7, he developed a passionate interest in beavers and beaver dam building, collected books and watched online videos about beavers, and asked his mother to take him to a local stream to see if they could find beavers. Although he wasn’t doing well in school, he was a great learner about beavers. He’s now a graduate student in architecture.

Intensive learning, we know, is different from just messing around, because it involves focused concentration and a sense of challenge (Shernoff, 2002), along with a powerful drive to know. When we’re just messing around, say checking status updates on Facebook, we may be learning something, and it’s pleasurable, but the task isn’t especially challenging. Intensive learning on the other hand — for instance, researching the question of whether social networks on Facebook can, ironically, lead to a sense of isolation and interpersonal social awkwardness in some individuals — means we’re engaged in an ambiguous task that involves challenge, opportunities to fail, an unclear endpoint, and questions we don’t know the answer to, but are deeply interesting to us. This drive to engage in intensive learning, it should be noted, is pleasurable when learners actively choose the activity or question, and are doing something they value.

Simply having the experience of pleasure in learning, and noticing it, is one of the greatest drivers of cognitive engagement, and it’s one that resilient learners tap into to fuel themselves through tough spots, since real learning means taking risks and failing, and often failing BIG. (Every “great” learner I’ve interviewed knows that failure is a huge part of the enterprise.) Great learners’ sense of pleasure in exploration tends to make them ambitious, self-disciplined, and persistent (Duckworth et al., 2007), not because they fear bad grades, a parental talking- to or other consequences, but because the subject speaks to them in some passionate way. Pleasure in learning means you do it more, which builds practice, and practice builds expertise, which leads to more pleasure.

2. Great learners are effort theorists who have learned the hard way that effort is more important than “inborn” ability.

Jonathan Mooney, author of a bestselling book about growing up with learning differences, told me, “In 2nd grade, we all had desks lined up in a row like work stations in a factory. I tried to sit still, but I couldn’t. Five seconds into class, my whole body was moving — hands, feet, arms. I was pointed at, ordered to stop moving, to control myself. Miss C, my teacher yelled, `Jon, what’s wrong with you?’ The rest of the day was spent in the hallway, my spirit evaporating into thin air. I was the bad kid, the stupid one, with the terrible handwriting, spelling, and reading. The feeling ate away at my sense of self like battery acid.” Diagnosed with ADHD, Mooney didn’t learn to read until he was 12 — a common story for some of the outstandingly accomplished individuals I’ve interviewed.

In high school, Mooney self-medicated through drinking. He tried to be conventionally successful and win acclaim through sports, but he couldn’t shake a feeling of self-loathing and shame. He knew he had something, but he couldn’t demonstrate it in school. Mooney won his way into college on his soccer skills, but floundered and dropped out after a year. On a dare, Mooney flew to Brown University in Providence, R.I., and hung out outside the admissions office for a full day until someone finally agreed to see him and interview him. Improbably, Brown admitted him. Although he struggled initially to build the necessary skills to be successful at such a demanding institution, he met another student with ADHD, wrote a book about his learning experiences, ultimately graduated with a 4.0 in English literature (a major he was told was much too hard for him), and founded Project Eye-to-Eye, an international advocacy group for individuals with learning differences. Mooney became convinced that his effort to develop his skills and talents would determine his success, not innate or inborn ability. A world of cognitive literature supports Mooney’s conclusion (Dweck, 2007). Thinking of yourself as an entity always ripe for more development is a mark of learners who go boldly forward, ready to take on the world and live their own truths.

3. Great learners tend to have a strengths-based view of themselves and others, focusing on what they’re good at instead of what they don’t do so well.

This attitude is at the heart of learning resilience. Ned Hallowell, my friend and a psychiatrist who writes about the childhood roots of happiness, satisfaction in marriage, and breakthrough models of business leadership, says in his new book, Shine, “I use a strengths-based model rather than the traditional deficit-based model [still common in school]. When I meet a new client or patient, I immediately start looking for talents, interests, and strengths — qualities the individual him or herself may actually be blind to.” Great learners have figured out, in honest and clear ways, what they excel at, and they practice being satisfied with those traits.

Great learners question the labels the institution gives them and ultimately know they must be the authors of their own lives.

Although her intuitive ability to understand what others were thinking and feeling did not help her be very successful in school, one of my interviewees who is now a gifted social worker told me, “I value and honor the talents I naturally have. I always knew I had insights that were important, and now I use them in my work every day.” The most empowered learners I know look candidly at what they aren’t doing well at that moment (they hear helpful critiques), but they also tend to focus on their strengths. They have a kind, enlarging view of themselves, which helps them see others in the same way.

4. Great learners practice letting go of negative emotions, of flipping the script on what might be regarded as a failure.

After choking on a major test or learning event, being rejected by a friend, or being yelled at unfairly by a coach, one interviewee said, “You can hold on to that, ruminate, fester with it,” which actually reinforces the feeling from a neurobiological point of view (Hanson & Mendius, 2009). Or you can let it go.

We have increasing evidence that if you spend a lot of time brooding about failures and disappointments, you’re actually sculpting your brain to be receptive to those feelings by wiring and rewiring it to easily go into those worn grooves and neurosynaptic pathways. Learning to let go of negative experiences is one of the most powerful lessons resilient learners described. As one said, “I try to take away what’s going to be useful to me, and then actively release the feeling of failure and shame. I have a mental image for this, of releasing my hands of the feeling into a stream and letting the stream carry it away.” Increasingly, there is neurobiological evidence of the validity of this practice.

5. Great learners are unusual problem solvers who know how to ask for help. They excel at reframing their difficulties.

When he dropped out of his first college, Jonathan Mooney could have seen that event as the end of the line, the summation of all his past failure. Instead, he rethought the whole paradigm, wrapped up all those troubles, and crafted them into an opportunity to rethink his way of doing things. He was able to explain his approach clearly enough to a Brown admission officer that he was accepted there and offered a chance to discover himself intellectually.

However, Mooney didn’t become an unusual problem solver on his own. Great learners have friends and supporters, and they value connectedness. He speaks frequently about the individuals who helped him grow into who he is, who believed in him even when he was screwing up, and who aided him in getting book contracts and fellowships and starting a business.

No young adult I’ve studied has been successful without a supporter or a team, a pit crew that helped them reframe seeming insurmountable difficulties, refueled them, and helped give them a strategy to stay in the race. If we have opportunities to support a kid who seems to be screwing up, we could be saving that kid’s life. It’s important to be a member of someone else’s team in addition to having one ourselves.

 6. Great learners don’t let the institution of school define them. Instead, they practice “adaptive distancing,” a capacity to accept the institution’s gifts without being wholly defined by its feedback.

If resilient learners are tracked into a low-challenge class in high school and that tends to become reinforcing, they don’t let this become their identity. They exercise healthy resistance to institutional labeling. For instance, from 5th grade onward, Marie was tracked into low-level math classes, although she enjoyed math puzzles and sudoku at home. She could see that she had math skills that didn’t show up in school. Her guidance counselor encouraged her to speak up for herself and her own learning. Institutions of education can be lazy, mistaken, and trapped in their own narrow views of people. The healthiest and best learners I know take their education very seriously, but they regard themselves as “the authors of their own minds.” They don’t let the institution tell their story as learners, and they develop counter-narratives when things aren’t going well. Great learners question the labels the institution gives them and ultimately know they must be the authors of their own lives.

7. Finally, great learners have passions.

An abundant research literature describes the importance of passion, curiosity, and deep interests in helping to lead us through a welter of life difficulties (Werner & Smith, 1982, 1992). And we know it to be true in our own lives. Passionate antique collectors, bird watchers, bridge players, and Pittsburgh Steelers fans have a passion to learn about a topic that adds zest to their lives in ways little else can.

My youngest son, Sam, who has always been interested in nature, evolution, and Darwinism (at age 5, he said he wanted to be an environmental lawyer so he could take people to court who were hurting the environment), last year was diverted from studying for an AP biology exam because he also discovered a profound passion for acting. What a wealth of passions! As a mom, I’m trying to walk the line I believe, which is that his passions matter more than anything and are ultimately his greatest teachers. So, if he doesn’t score quite as well on his biology exam, but does appear in his own self-authored play at a student-directed drama festival, I say he’s learning. Great learners let their passions lead them, and nurturing and protecting them is a critical job for us as parents and teachers.

Great learners offer a powerful recipe for resilience in learning. They follow their passions and aren’t afraid to be unconventional. In being unconventional, they may have suffered innumerable failures, but they’ve also figured out that failing is deeply and inextricably tied to learning — and that they can’t learn things without messing up. As adults, they live their learning lives with zest and curiosity, “ready to explore the world that’s out there,” as one award-winning physician told me. The social worker with deep intuitions and empathy who learned to appreciate her strengths as a learner late in life describes this best when she said, “I learned to believe in me.” And since we’re coming to understand that learning resilience is ordinary magic that can be strengthened with practice, it’s a kind of gusto that all of us can develop… with a little help from our friends.

by Kirsten Olson

Phi Delta Kappan, September, 2011, V93 N1

Kappan also prepared a downloadable Professional Development Discussion Guide for this article available at kappanmagazine.org.

 References

Benson, P. (2006). All kids are our kids: What communities must do to raise caring and responsible children and adolescents. San Francisco, CA: Jossey-Bass.

Bernard, B. (2004). Resiliency: What we have learned. San Francisco, CA: WestEd.

Csikszentmihalyi, M. (2008). Flow: The psychology of optimal experience. New York, NY: Harper Perennial.

Dweck, C. (2007). Mindset: The new psychology of success. New York, NY: Ballantine.

Duckworth, A.L., Peterson, C., Matthews, M.D., & Kelly, D.R. (2007). Grit: Perseverance and passion for long-term goals. Journal of Personality and Social Psychology, 92, 1087-1101.

Hallowell, E. (2011). Shine: Using brain science to get the best from your people. Cambridge, MA: Harvard Business School Press.

Hanson, R. & Mendius, R. (2009). Buddha’s brain: The practical neuroscience of happiness, love, and wisdom. New York, NY: New Harbinger.

Levine, M. (1994). Educational care: A system for understanding and helping children with learning problems at home and at school. New York, NY: Educators Publishing Service.

Shernoff, D. (2002). Flow states and student engagement in the classroom. Statement to the California State Assembly Education Committee, Feb. 27. http://www.amersports.org/library/ reports/8.html

Werner, E. & Smith, R. (1982). Vulnerable but invincible: A longitudinal study of resilient children and youth. New York, NY: McGraw Hill.

Werner, E. & Smith, R. (1992). Overcoming the odds: High- risk children from birth to adulthood. New York, NY: Cornell University Press.

Where Does Joy In Learning Come From?

When I was 7 years old, I read my first Laura Ingalls Wilder books.  I remember struggling with many of the words, like “soddie” and “half-pint” and the sense of danger that “Mr. Hanson” represented, but so extraordinarily captivating was the drama of these books that I persisted in sorting out the words, voraciously devouring them often when I didn’t really understand them.

Heroic adventure lay here, in the little sod house beneath the bank on Plum Creek.  It was the 1870s.  A family had come to an end in one place and needed to make a start in another one.  They had nothing.  They had each other.  For a seven-year-old girl growing up in a family that wasn’t very safe, in which Mom and Dad didn’t take very good care of the kids, in which love was inconstant and attention could be punishing or shaming, a story about relying on your wits, on your own good sense, and most especially your sisters, a dog, and Ma and Pa, was archetypally attractive.  I persisted with the words.

Page 1, On The Banks of Plum Creek

I found exemplars on every page.  From the bulldog Jack, who taught me the grace and magical presence of animals in our lives, and the way we human beings learn from them and are transported and reconfigured by them;

                                    Laura milking

To the father who recognized competence in a 7-year-old, and took her feelings and thoughts seriously;

To the mother who was thoughtful and wise, and who protected and treasured little girls;

To the little family who had to make it on their own…

                            

To the illustrations by Garth Williams, who told an interviewer that he believed that “books, given or read, to children, can have a profound influence.”  For that reason he used his illustrations to try to, “awaken something of importance, humor, responsibility, respect for others, interest in the world at large.”

To the magic of a prairie, and flowers that sang their glory, morning glories, on the roof of the little house.

“All around that door green vines were growing out of the grassy bank, and they were full of flowers. Red and rosy pink…and wide open as if they were singing glory to the morning. They were morning-glory flowers.”  -On The Banks of Plum Creek  

The pages filled me with lust for adventure, and longing for what I did not have.  Without realizing it at all then, and not until many decades later, this story became the narrative of my life, and has become the story of my life, calling out to me archetypally in ways that I did not understand at all, but was drawn to with incredible power.

Later, as a feminist critic and reappraiser, I read critiques of gender roles and nationalism embodied in these pages…

-Anita Clair Fellman, Little House, Long Shadow: Laura Ingalls Wilder’s Impact On Amerian Culture (2008)

But to me then, the books were simply captivating.

And so my friend Audrey and I, the girl next door and my best friend, spent the next several years creating our own soddie house on the banks of the creek where we lived.

We worked tirelessly.

We transformed a mulberry bush into our sod house, and created a whole camp of white-washed walls and pretend fire places.

We made a dam in the stream and raked and “planted” our fields.


          

We went from suburban middle class girls, to Ma and Pa passionately creating a new life on the prairie.

We become Pa and Ma.

It was one of the most joyful and passionate learning experiences of my life, and the years we spent devoting ourselves to this project, and reading avidly about prairie life and the lives of Laura, Alamanzo and all the Ingalls clan, became a template for passionate research on attractive and obscure topics of great emotional and spiritual resonance.

During this early learning adventure, we were never supervised by an adult, had no learning goals attached to our reading or knowing, and our activities rarely had productive outcomes.  We were obsessed, productive, happy.

Where does joy in learning come from?