The growth mindset messaging coming from DSES seems to be replacing the Leader in Me messaging that brands everything. That’s an improvement, but we should be wary of our approach. Keep grit, bootstrap, and deficit ideology out of growth mindset. Growth mindset without structural ideology, restorative practices, and inclusion can be more harmful than helpful. Do not use growth mindset to shift responsibility for change from our systems to children. The practice and implementation of growth mindset has been suborned by deficit and bootstrap ideology. Develop an authentic voice based on diversity & inclusion, neurodiversity, the social model of disability, and structural ideology instead of propagating the untempered language of the latest deficit/bootstrap fad. Inclusion and structural ideology are the way forward. Growth mindset as commonly implemented is just another bootstrap metaphor that excuses systems from changing and learning. Acknowledge pipeline problems and the meritocracy myth, and stop blaming kids.
A growth mindset isn’t just about effort. Perhaps the most common misconception is simply equating the growth mindset with effort.
Recently, someone asked what keeps me up at night. It’s the fear that the mindset concepts, which grew up to counter the failed self-esteem movement, will be used to perpetuate that movement. In other words, if you want to make students feel good, even if they’re not learning, just praise their effort! Want to hide learning gaps from them? Just tell them, “Everyone is smart!” The growth mindset was intended to help close achievement gaps, not hide them. It is about telling the truth about a student’s current achievement and then, together, doing something about it, helping him or her become smarter.
I also fear that the mindset work is sometimes used to justify why some students aren’t learning: “Oh, he has a fixed mindset.” We used to blame the child’s environment or ability.
Must it always come back to finding a reason why some children just can’t learn, as opposed to finding a way to help them learn? Teachers who understand the growth mindset do everything in their power to unlock that learning.
Maybe we originally put too much emphasis on sheer effort. Maybe we made the development of a growth mindset sound too easy. Maybe we talked too much about people having one mindset or the other, rather than portraying people as mixtures. We are on a growth-mindset journey, too.
Correct me if I’m wrong, but doesn’t like just about every five year old have a “growth mindset?” I mean, depending on parents and other circumstances, I’m sure even kids that age can see themselves as limited. But most of the tail-waggers I’ve seen in kindergarten feel like they can conquer just about anything. They’ve already got a “growth mindset.”
The reason we need all sorts of “growth mindset” books and workshops is not because we need to develop that in kids. It’s because we’re now in the business of trying to restore that in kids, something that by and large schools strip away.
We really think ranking and sorting with grades are good for kids? We really think that telling them that they can’t continue to pursue their interests is good for their “growth mindset?” Or that focusing on problems with one answer makes them more confident in their potentials to achieve?
It would make more sense to focus simply on nurturing and supporting the learning mindsets that kids already bring with them, rather than forcing them to adopt a “school mindset” that has little connection to their real lives.
There is no path toward educational justice that contains convenient detours around direct confrontations with injustice. The desperate search for these detours, often in the form of models or frameworks or concepts that were not developed as paths to justice, is the greatest evidence of the collective desire among those who count on injustice to give them an advantage to retain that advantage. If a direct confrontation of injustice is missing from our strategies or initiatives or movements, that means we are recreating the conditions we’re pretending to want to destroy.
Similar to the popularity of “grit” and “no excuses” policies, growth mindset has gained a great deal of momentum as a school-based inoculation for the negative impact of poverty on children.
However, the media, the public, and educators often fail to acknowledge two significant flaws with growth mindset: (1) the essential deficit ideology that focuses all of the blame (and thus the need for a cure) in the individual child, and (2) the larger failure to see the need to address poverty directly instead of indirectly through formal education.
Any person’s success or failure can be traced to a number of factors, but in the U.S., our blind faith in the rugged individual defaults to ascribing credit and blame at least initially if not totally to the individual’s character traits such as “grit” and a growth mindset.
The entire traditional approach to formal education in the U.S. is a deficit ideology, but the hyper-emphasis on children living in poverty, and black/brown students and English language learners, has increased the power of deficit approaches through growth mindset, “grit,” and “no excuses.”
Despite the enduring power of the rugged individual and meritocracy myths, the burden of evidence shows that privilege (race, class, and gender) continues to trump effort and even achievement in the real world: less educated whites earn more than more educated blacks, men earn more than equally educated women, and so forth.
But research also refutes the claims of growth mindset and “grit” that achievement is primarily the result of the character of the individual. The same person, in fact, behaves differently when experiencing slack (privilege) or scarcity (poverty).
In other words, if we relieve children of food insecurity, home transience, etc., we are likely to find that those students in poverty who appeared to lack “grit” and growth mindset would then demonstrate those treasured qualities.
We are currently misdiagnosing growth mindset and “grit” (as deficit ideologies) as causal characteristics instead of recognizing them as outcomes of slack (privilege).
By now, the growth mindset has approached the status of a cultural meme. The premise is repeated with uncritical enthusiasm by educators and a growing number of parents, managers, and journalists — to the point that one half expects supporters to start referring to their smartphones as “effortphones.” But, like the buzz over the related concept known as “grit” (a form of self-discipline involving long-term persistence), there’s something disconcerting about how the idea has been used — and about the broader assumption that what students most need is a “mindset” adjustment.
Unfortunately, even some people who are educators would rather convince students they need to adopt a more positive attitude than address the quality of the curriculum (what the students are being taught) or the pedagogy (how they’re being taught it).
An awful lot of schooling still consists of making kids cram forgettable facts into short-term memory. And the kids themselves are seldom consulted about what they’re doing, even though genuine excitement about (and proficiency at) learning rises when they’re brought into the process, invited to search for answers to their own questions and to engage in extended projects. Outstanding classrooms and schools — with a rich documentary record of their successes — show that the quality of education itself can be improved. But books, articles, TED talks, and teacher-training sessions devoted to the wonders of adopting a growth mindset rarely bother to ask whether the curriculum is meaningful, whether the pedagogy is thoughtful, or whether the assessment of students’ learning is authentic (as opposed to defining success merely as higher scores on dreadful standardized tests).
Small wonder that this idea goes down so easily. All we have to do is get kids to adopt the right attitude, to think optimistically about their ability to handle whateverthey’ve been given to do. Even if, quite frankly, it’s not worth doing.
A substantial research literature has shown that the kids typically end up less interested in whatever they were rewarded or praised for doing, because now their goal is just to get the reward or praise. As I’ve explained in books and articles, the most salient feature of a positive judgment is not that it’s positive but that it’s a judgment; it’s more about controlling than encouraging. Moreover, praise communicates that our acceptance of a child comes with strings attached: Our approval is conditional on the child’s continuing to impress us or do what we say. What kids actually need from us, along with nonjudgmental feedback and guidance, is unconditional support — the antithesis of a patronizing pat on the head for having jumped through our hoops.
Thus, the challenge for a teacher, parent, or manager is to consider a moratorium on offering verbal doggie biscuits, period. We need to attend to deeper differences: between extrinsic and intrinsic motivation, and between “doing to” and “working with” strategies. Unfortunately, we’re discouraged from thinking about these more meaningful distinctions — and from questioning the whole carrot-and-stick model (of which praise is an example) — when we’re assured that it’s sufficient just to offer a different kind of carrot.
Briefly, deficit ideology is a worldview that explains and justifies outcome inequalities— standardized test scores or levels of educational attainment, for example—by pointing to supposed deficiencies within disenfranchised individuals and communities (Brandon, 2003; Valencia, 1997a; Weiner, 2003; Yosso, 2005). Simultaneously, and of equal importance, deficit ideology discounts sociopolitical context, such as the systemic conditions (racism, economic injustice, and so on) that grant some people greater social, political, and economic access, such as that to high-quality schooling, than others (Brandon, 2003; Dudley-Marling, 2007; Gorski, 2008a; Hamovitch, 1996). The function of deficit ideology, as I will describe in greater detail later, is to justify existing social conditions by identifying the problem of inequality as located within, rather than as pressing upon, disenfranchised communities so that efforts to redress inequalities focus on “fixing” disenfranchised people rather than the conditions which disenfranchise them (Weiner, 2003; Yosso, 2005).
At the core of deficit ideology is the belief that inequalities result, not from unjust social conditions such as systemic racism or economic injustice, but from intellectual, moral, cultural, and behavioral deficiencies assumed to be inherent in disenfranchised individuals and communities (Brandon, 2003; Gorski, 2008a, 2008b; Valencia, 1997a; Yosso, 2005).
And this is the surest sign of deficit ideology: the suggestion that we fix inequalities by fixing disenfranchised communities rather than that which disenfranchises them. This, then, is the function of deficit ideology: to manipulate popular consciousness in order to deflect attention from the systemic conditions and sociopolitical context that underlie or exacerbate inequities, such as systemic racism or economic injustice, and to focus it, instead, on recycling its own misperceptions, all of which justify inequalities (García & Guerra, 2004; Jennings, 2004). It deflects our scornful gaze from the mechanisms of injustice and the benefactors of these mechanisms, and trains it, instead, on those citizens with the least amount of power to popularize a counter-narrative, just as the dominant “achievement gap” discourse draws attention away from underlying systemic conditions, such as growing corporate control of public schools, and pushes it toward “at-risk” youth from “broken” homes whose “culture of poverty” impedes them from “making it.” Deficit ideology defines every social problem in relation to those toward the bottom of the power hierarchy, trains our gaze in that direction and, as a result, manipulates the popular discourse in ways that protect and reify existing sociopolitical conditions (Brandon, 2003; Yosso, 2005).
This image is actually a great example of deficit thinking — an ideology that blames victims of oppression for their own situation. As with this image, deficit thinking makes systemic forms of racism and oppression invisible. Other images, like the one of different animals having to climb a tree, or of people picking fruit, suffer from the same problem. How would we make these root causes more visible in our “equity vs. equality” image?
Well, if we began with the metaphor of the fence, this would require making clear that the reason some people have more difficulty seeing than others is not because of their height, but because of the context around them.
This is the centrist’s promise about education: getting an education will save your life; education will be the difference between success and failure. If your house, which also serves as a private daycare, catches fire — and you’re a single mother and have to work twelve hours a day — school will provide a way out. If your company lays you off after thirty years of service, don’t worry, you can get an education and switch careers.
Of course, King’s narrative never questions why Donahue had to work twelve hours a day, or why Randolph’s employer laid him off after thirty years, leaving him without the ability to make ends meet. The centrist ideology of education is so brazen that it holds out such stories as inspirational proof that education will be the force that saves people’s lives by putting them on a path to opportunity.
But education cannot guarantee opportunity — it’s government policy and economic practices that increase or decrease the likelihood of success. The centrist promise of education is a false promise. This doesn’t mean education cannot be a force of positive social change, just that in its current incarnation, US education discourse simply works to release those with influence from the responsibility of making a social system that supports working people.
Millions of new workers will enter the job market in 2017, graduating from their “paths to opportunity.” Yet the path to opportunity might not end up anywhere in the face of sluggish to moderate job creation. The number of graduates doesn’t correlate with the number of available jobs. It’s like saying if we teach people how to play musical chairs well enough, everyone will get a seat.
Whether rooted in notions of democracy or technology, both versions of the promise promote the notion of a compensatory education: that schools can compensate for unequal distribution of resources, rights, and recognition in American society.
They articulated a more critical position on education, arguing that public education is part of a broader process of social reproduction: schooling activities correspond to existing echelons of social hierarchy and opportunity, preparing students for positions within that hierarchy. Schooling does not lead to opportunity in the sense that it creates opportunity; it simply prepares students to exist (or not exist) within the opportunity structure that the government and economy create.
Race and class, they argued, define the positions students come to occupy in society, which largely correspond with their parents’ social positions and available opportunity. Overall, more and better schooling in an unequal society reproduces those inequalities, acting as a neutral institution, rather than a compensatory institution that equalizes them.
Schooling cannot control the number or kind of jobs available in an economy.
Everyone knows that income inequality has increased exponentially between the 1970s and today. Yet at the same time that income inequality has skyrocketed, so has schooling. United States citizens are more educated than they ever have been. More people have graduated from more kinds of schools than at any point in history.
If the centrist promise were true, then greater educational attainment for the broader US population should have coincided with more economic success for more people. If schools create real opportunities for socioeconomic success, there should have been decreasing income inequality as the general population became more educated.
This is clearly not the case.
These data show that wealth goes to the wealthy, not the educated. At the macro-level, there is no relationship between socioeconomic success and schooling.
But just because getting a job requires having a degree doesn’t mean that more and better schooling will cause there to be more available positions society-wide. To get a job, you have to have a degree. But you don’t have to get a job because you have a degree.
This causal sleight of hand is symptomatic of the centrist promise. Schooling will not cause economic equality in an unequal economy, but it will certify people to find positions within that unequal economy. It may successfully lead folks to positions within society, but it won’t necessarily lead them to social success.
If you want most people to be successful in the economy, the economy itself has to work for most people. It won’t matter if most people work harder in school, or if we reform school ad inifinitum. Schools will largely reproduce the existing conditions of the economy, not serve as compensation for the economy’s faults.
While researchers still use reproduction theory to understand certain specialized aspects of school’s role in inequality, the theory’s radical core has been somewhat lost in educational thinking in the public sphere. It should be revived in a way that absorbs and utilizes the critiques laid out in resistance theory.
Blending the lessons of the reproductive view and resistance theory provides a crucial, materialist reality check on the centrist view of school. We must fix the social structures which create inequality and poverty in the first place.
In their report, Downey and Condron argue that focusing on the compensatory qualities of schooling distracts the public from understanding the need for a functioning welfare state in the United States.
Education’s real promise is that it is one site among many others in the struggle to transform the social structures that create inequality.
Source: The False Promise of Education
But the idea that building schools and getting every kid on the planet inside them is a solution to the problem of global poverty, for example, is a real whopper.
The dirty underside of our system is that schools as we know them today are structurally designed to fail a reliable percentage of kids. Interestingly, they reliably fail a much higher percentage of kids in low-income areas than they do in affluent areas, and this is true from Detroit to Gilgit-Baltistan. When we put children from traditional rural areas into school, what we’re doing is transitioning them from a non-cash land-based economy where nobody gets rich but nobody starves into a hierarchical system of success and failure in which some lives may get “better,” but others will get much, much worse. Guess which club has more members?
The reality is that there are few better ways to condemn a child to a life of poverty than to confine her in a bad school, and a very high percentage of schools in low-income areas are and will remain bad schools. Many NGO’s as well as international programs like “Education for All” are focused on the body count, on getting more and more children into classrooms. What happens to those kids in those classrooms is harder to quantify or to track. One thing that seems clear is that an awful lot of them learn very little.
A World Bank Policy Research working paper indicates that, contrary to popular belief, money spent on education often increases inequality in a country. This is partly because those who already have substantial assets are better positioned to take advantage of educational resources than those who have their hands full trying to get food on the table.
But it’s also because from its inception school was designed as a sorting mechanism, a rigged competition where only one form of intelligence is valued, only one way of learning is permitted, and one child’s success means another child’s failure. We forget that the structure of schools as we know them today was developed during a time when people believed in racist eugenics and Social Darwinism; modern schools were structurally designed to perpetuate a hierarchical class system, and –– despite the best efforts of many dedicated teachers –– that’s exactly what they still do, through the non-democratic, hierarchical ranking of children which is hard-wired into our entire system of grading, testing, and one-size-fits-all standards. Until we change that –– at home as well as abroad –– education will continue to reproduce and justify poverty, not to ameliorate it.
The planet doesn’t have the physical resources to sustain a middle-class lifestyle for a white-collar world, and in any case, who will mine the coal, collect the garbage, and work at Walmart when all seven billion of us have college degrees? China now has millions of unemployed college graduates, and it turns out they are as free to work in sweatshops as everybody else.
Of course, even if everybody succeeded at school, you would just run into the fact that the current structure of the global economy does not provide enough good jobs for the growing number of graduates.
Which brings us to terrorism. If we want to look for links between education and terrorism, we should look hard at this cycle of raised expectations, inevitable failure, disappointment, unemployment, and poverty, which fuels crime and violence all over the world.
But if you confine large numbers of children in low-quality schools for years, brand them as failures, make them feel stupid, incompetent, and inferior, and then turn them loose without marketable skills into a country with high unemployment, what exactly do you think is going to happen?
We need to have a serious conversation about the shame and humiliation that young people experience in school –– and the crummy opportunities available to them afterward –– as a trigger for violence.
It’s commonly assumed that lack of education in developing areas is a risk factor for trafficking, but apparently the evidence suggests the opposite; according to the Strategic Information Response Network, vulnerability to human trafficking correlates with more schooling and the migration to urban areas in search of money that usually follows it.
But according to the BBC , the Mumbai area records a teen suicide almost every day, and there is a “general agreement between psychologists and teachers that the main reason for the high number of teenagers taking their own lives is the increasing pressure on children to perform well in exams.”
The bottom line is that the modern school is no silver bullet, but an extremely problematic institution which has proven highly resistant to fundamental reform, and there is very little objective research on its impact on traditional land-based societies.
We need to acknowledge that no system that discards millions of normal, healthy kids as failures –– many of them extremely smart, by the way –– will ever provide a lasting or universal solution to anything. We need to innovate with learning here at home and abroad, to put our resources into developing the many promising models that already exist for sharing knowledge, skills and ideas without humiliating children or branding them as failures.
But most of all, we need to stop falling for the popular fiction of schooling as a cure for everything and recognize that a romanticized idea of education is being used as a PR device and a smokescreen to obscure the real economic issues at play for powerful nations and corporations – which extract natural resources and cheap labor from weaker nations, and then turn around and tax their own citizens to provide “aid” and “education” to help “end poverty.” It’s an elaborate shell game, a twisted road to nowhere. It should be clear by now that the “rising tide” does not “float all boats” –– that’s another fairy tale –– and it’s time to start talking seriously about the underlying global economic structures which are creating poverty, so that people everywhere can educate their own children in the way they think best –– without charity.
I just hope the Kyrgyz remain unschooled enough to continue to be able to tell fact from fiction.
As a softer but misleading and more publicly palpable form of school choice, charter schools represent a microcosm of the larger accountability era of education reform. In many ways, charter schools have been defined by embracing Teach For America (TFA) and rejecting tenure and unionized staffs, focusing on standards and high-stakes testing, promising to close achievement gaps among vulnerable populations of students (black, brown, and poor), and identifying strongly with “no excuses” ideologies and policies such as teaching “grit” and growth mindset, as well as enforcing zero tolerance disciplinary agendas.
Once popular among educators and the media, both “grit” and growth mindset have lost favor as well, particularly as useful approaches to addressing vulnerable populations of students. As Paul Gorski, Associate Professor of Integrative Studies in New Century College at George Mason University and founder of EdChange, warns: “No set of curricular or pedagogical strategies can turn a classroom led by a teacher with a deficit view of families experiencing poverty into an equitable learning space for those families.”
The trouble, instead, was that a majority of the students had been socialised to fundamentally misunderstand poverty and its impact on educational outcome disparities. As a result, despite good intentions, the strategies they were capable of imagining – trendy instructional interventions, the cultivation of grit in students experiencing poverty, programmes designed to encourage higher levels of parent involvement by economically marginalised families – sidestepped completely the causes of the disparities they felt desperate to redress. The trouble was not dispositional or practical. Instead it was ideological, borne of faulty belief systems that, if not reshaped, would undermine their potentials to be the equitable teachers they hoped to be.
With this in mind, my purpose is to argue that when it comes to issues surrounding poverty and economic justice the preparation of teachers must be first and foremost an ideological endeavour, focused on adjusting fundamental understandings not only about educational outcome disparities but also about poverty itself. I will argue that it is only through the cultivation of what I call a structural ideology of poverty and economic justice that teachers become equity literate (Gorski 2013), capable of imagining the sorts of solutions that pose a genuine threat to the existence of class inequity in their classrooms and schools. After a brief clarification of my case for the importance of ideology, I begin by describing deficit ideology, the dominant ideological position about poverty that is informed in the US and elsewhere by the myth of meritocracy (McNamee and Miller 2009), and its increasingly popular ideological offshoot, grit ideology (Gorski 2016b). After explicating these ideological positions and how they misdirect interpretations of poverty and its implications, I describe structural ideology, an ideological position through which educators understand educational outcome disparities in the context of structural injustice and the unequal distribution of access and opportunity that underlies poverty (Gorski 2016a). I end by sharing three self-reflective questions designed to help me assess the extent to which my teacher education practice reflect the structural view.
Growing out of the notoriety of grit theory (Duckworth et al. 2009), the idea that there are particular personal attributes that enable some people to overcome adversity that might overwhelm others, grit ideology differs from deficit ideology in one important way. Unlike people who adhere to deficit ideology, who must wholly ignore structural barriers in order to attribute outcome inequalities to the mindsets of the targets of those barriers, adherents to grit ideology recognise the structural barriers. However, rather than cultivating policy and practice to eradicate those barriers, they enact strategies to bolster the grit of economically marginalised students (Gorski 2016b). The most obvious trouble with grit ideology is that, of all the combinations of barriers that most impact the educational outcomes of students experiencing poverty, which might include housing instability, food insecurity, inequitable access to high-quality schools, unjust school policies, and others, not a single one is related in any way to students’ grittiness. As Kohn (2014) has noted, adherents to a grit ideology are grasping for amoral solutions to inequity and injustice, which are moral problems. Kundu (2014), who warned of the ‘relentless focus on grit’ as a remedy to educational outcome disparities, explained how the grit view is a cousin to deficit ideology. ‘By overemphasizing grit’, Kundu wrote, ‘we tend to attribute a student’s underachievement to personality deficits like laziness. This reinforces the idea that individual effort determines outcomes’ (80). It also ignores the fact that the most economically disadvantaged students, who show up for school despite the structural barriers and the inequities they often experience in school, already are, by most standards, the most gritty, most resilient students (Gorski 2013).
Like deficit ideology, grit ideology is no threat to the existence of educational outcome disparities. In the end, it only can lead to strategies that sidestep the core causes of those disparities, requiring students to overcome inequities they should not be experiencing.
No set of curricular or pedagogical strategies can turn a classroom led by a teacher with a deficit view of families experiencing poverty into an equitable learning space for those families (Gorski 2013; Robinson 2007).
Next, you must resist fatalism in two forms: (1) the fatalism at the root of “grit” being racist and classist—that life for black/brown and poor people is going to be hard so we need to make them extra “gritty” to survive and excel (washed through by the racist/classist assumptions black/brown and poor people are inherently less apt to have the effort and engagement we associate with white privilege), and (2) the fatalism of life is inherently unfair for black/brown and poor people so why bother to try at all?
Finally, to that second form of fatalism, the key is to honor effort and engagement as ends unto themselves and not means to some other ends or as a magic elixir for overcoming social inequity.
The very ugly consequence of championing “grit” with uncritical missionary zeal is that the students most often targeted—racial minorities and the poor—are soon to learn that their “grit” will get them less than the gift of white privilege for other people who show even less effort and engagement as they have worked to acquire.
The “grit” movement is racist, classist, and counter to the very effort we seem to be making to support the value of effort and engagement in a meritocracy (which isn’t even close to existing).
On the path to becoming a teacher, I had learned to shed all elements of my teenage self. Not being able to smile till November robbed me of the opportunity of seeing myself in the students in front of me. Instead, the structures of schooling forced me to devalue anyone who brought any semblance of my teenage self into the present-day classroom. Today, with thousands of hours of teacher observations under my belt and having spent innumerable hours reflecting back on my own teaching, it is clear to me how teachers develop and maintain a deficit view of students. This is particularly evident when I think of how teachers of color have been taught to manage the behavior of students who do look like them, despite knowing that their neoindigeneity requires their voices being heard and their ideas validated.
The work for teachers becomes developing the self-reflection necessary to deconstruct the ways that media messages, other teachers’ negative (often exaggerated) stories, and their own need to be the hero affects how they see and teach students. The teacher must work to ensure that the institution does not absolve them of the responsibility to acknowledge the baggage they bring to the classroom and analyze how that might affect student achievement. Without teachers recognizing the biases they hold and how these biases impact the ways they see and teach students, there is no starting point to changing the dismal statistics related to the academic underperformance of urban youth.
“We are asking students to change a belief system without changing the situation around them,” he said. It can be irresponsible and unfair to talk about grit without talking about structural challenges, he said, referring to the recent interest in interventions tied to the concepts of grit and perseverance.
So, what are those challenges? If a hypothetical classroom of 30 children were based on current demographics in the United States, this is how the students in that classroom would live: Seven would live in poverty, 11 would be non-white, six wouldn’t speak English as a first language, six wouldn’t be reared by their biological parents, one would be homeless, and six would be victims of abuse.
Howard said that exposure to trauma has a profound impact on cognitive development and academic outcomes, and schools and teachers are woefully unprepared to contend with these realities. Children dealing with traumatic situations should not been seen as pathological, he argued. Instead, educators need to recognize the resilience they are showing already. The instruments and surveys that have been used to measure social-emotional skills such as persistence and grit have not taken into account these factors, Howard said.
The transformative potential in growth mindsets and social-emotional skills such as grit may be more applicable to students whose basic needs are already met. When asking the question of why some children succeed in school and others don’t, he said the educators and administrators tend to overestimate the power of the person and underestimate the power of the situation.
Schools can do a better job of talking about the extent to which student trauma exists, teaching children coping mechanisms, and providing mental-health services.The conversation about growth mindsets has to happen in a social and cultural context, he said, because cultural, institutional, and historical forces have an effect on individuals.
- Structural inequities matter.
- Culture maters. It significantly influences cogniton and subsequently learning.
- Trauma and mental health matters.
- Appropriate supports must inform school reform and student outcome efforts.
Intertwined with the push for “personalization” in education are arguments for embracing a “growth mindset.” The phrase, coined by Stanford psychologist Carol Dweck, appears frequently alongside talk of “personalized learning” as students are encouraged to see their skills and competencies as flexible rather than fixed. (Adaptive teaching software. Adaptive students.)
The marketing of mindsets was everywhere this year: “How to Develop Mindsets for Compassion and Caring in Students.” “Building A Tinkering Mindset In Young Students Through Making.” “6 Must-Haves for Developing a Maker Mindset.” The college president mindset. Help wanted: must have an entrepreneurial mindset. The project-based learning mindset. (There’s also Gorilla Mindset, a book written by alt-right meme-maker Mike Cernovich, just to show how terrible the concept can get.)
“Mindset” joins “grit” as a concept that’s quickly jumped from the psychology department to (TED Talk to) product. Indeed, Angela Duckworth, who popularized the latter (and had a new book out this year on grit), now offers an app to measure “character growth.” “Don’t Grade Schools on Grit,” she wrote in an op-ed in The New York Times. But there are now calls that students should be tested – and in turn, of course, schools graded – on “social emotional skills.”
Promising to measure and develop these skills are, of course, ed-tech companies. Pearson even has a product called GRIT™. But it’s probably ClassDojo, a behavior tracking app, that’s been most effective in marketing itself as a “mindset” product, even partnering with Carol Dweck’s research center at Stanford.
Ben Williamson argues that ClassDojo exemplifies the particularly Silicon Valley bent of “mindset” management:
The emphasis … is on fixing people, rather than fixing social structures. It prioritizes the design of interventions that seek to modify behaviours to make people perform as optimally as possible according to new behavioural and psychological norms. Within this mix, new technologies of psychological measurement and behaviour management such as ClassDojo have a significant role to play in schools that are under pressure to demonstrate their performance according to such norms.
In doing so, ClassDojo – and other initiatives and products – are enmeshed both in the technocratic project of making people innovative and entrepreneurial, and in the controversial governmental agenda of psychological measurement. ClassDojo is situated in this context as a vehicle for promoting the kind of growth mindsets and character qualities that are seen as desirable behavioural norms by Silicon Valley and government alike.
ClassDojo is, Williamson argues, “prototypical of how education is being reshaped in a ‘platform society.’”
Platforms insist that, through data mining and analytics, they offer an improvement over existing practices, existing institutions, existing social and political mechanisms. This has profound implications for public education in a democratic society. More accurately perhaps, the “platform society” offers merely an entrenchment of surveillance capitalism, and education technologies, along with the ideology of “personalization”, work to normalize and rationalize that.
The inequalities that I’ve chronicled above – income inequality, wealth inequality, information inequality – have been part of our education system for generations, and these are now being hard-coded into our education technologies. This is apparent in every topic in every article I’ve written in this years’ year-end series: for-profit higher education, surveillance in the classroom, and so on.
My own concerns about the direction of education technology cannot be separated from my concerns with digital technologies more broadly. I’ve written repeatedly about the ideologies of Silicon Valley: neoliberalism, libertarianism, imperialism, late stage capitalism. These ideologies permeate education technology too, as often the same investors and same entrepreneurs and the same engineers are involved.
- Inspiration Porn, Growth Mindset, and Deficit Ideology
- DSISD Growth Mindset
We are still painting the deficit model bikeshed.