The Truly Virtuous Servant Leader Asks, "How can we best help you?”

           Servant Leaders are value-driven and character-driven.  These qualities are typically exhibited through "increased service to others; a holistic approach to work; promoting a sense of community; and the sharing of power in decision making" (Greenleaf, 1997, p. 4).  Proponents of Servant Leadership emphasize collaboration and integrity, whereby communication and persuasion skills become extremely important (Smith, Montagno, & Kuzmenko, 2004).  The servant leader aspires to seeing the follower move toward self-actualization (Maslow, 1970).  Therefore, what differentiates a servant-leader from a transformational leader is the deep desire to pursue a preferred future from “the basis of humility, empathy, compassion, and commitment to ethical behavior” (Lad & Luechauer, 1998, p. 64).  This would not be possible without the presence of high emotional intelligence and experiential components expressed within the tenets of Invitational Education (Anderson, 2016).

From the primary desire to serve, the servant-leader wants to help his or her followers "grow healthier, wiser, freer, more autonomous, and more likely themselves to become servants" (Greenleaf, 1977, pp.13-14).  While the desire to serve is the primary motivation of the servant-leader, the conscious choice to meet other people's highest-priority needs ground any aspiration to lead (Greenleaf, 1977).  Thus, Servant Leadership epitomizes a desire for social justice.  Listening, empathy, healing, awareness, persuasion, conceptualization, foresight, stewardship, commitment to growth of people, and building community are essential attributes of the servant leader (Spear, 2002).  People with high emotional intelligence are more likely to exhibit these attributes (Bradberry & Greaves, 2009). 

As a comprehensive model with the promise for providing a positive and encouraging structure to guide today’s leaders through complex times, Invitational Education (IE) theory is a collection of assumptions that seek to explain phenomena and provide a means of intentionally summoning people to realize their relatively boundless potential in all areas of worthwhile human endeavor” (Purkey, 2016, p.5).  The purpose is to “address the entire global nature of human existence and opportunity” (Purkey, 2016, p. 29).  An implication for IE implementation can be derived from the Servant Leader’s assumption of intentionality.  It is now recognized that intentionality, care, optimism, respect, and trust (I-CORT) should be the virtuous Invitational Education  leader’s consistent mindset (Anderson, 2019, 2021) to exhibit the personally and professionally inviting behaviors (Purkey & Novak, 2016) that promote “increased learning outcomes and personal growth” (Shaw, Siegel, & Schoenlein, 2013, p. 33).  

To Cite:

Anderson, C.J. (February 28, 2022). The truly virtuous servant leader asks, "How can we best help you?” . [Web log post] Retrieved from http://www.ucan-cja.blogspot.com/

 

 

References:

 

Anderson, C. J. (2016). A correlational study examining demonstrated emotional

intelligence and perceptions of school climate. (Doctoral dissertation).

Retrieved from ProQuest Dissertations & Theses, 10027119

 

Anderson, C. J. (2021). Developing your students' emotional intelligence and philosophical

 perspective begins with I-CORT. Journal of Invitational Theory and Practice, 27, 36-50.

 

Greenleaf, R. K. 1997. The servant as leader. The Greenleaf Center.

 

Purkey, W. W., & Novak, J. M. (2016). Fundamentals of invitational education. (2^nd Ed)

            International Alliance for Invitational Education. Retrieved from:

http://invitationaleducation.net/product/category/books

 

Purkey, W. W., Schmidt, J. J., & Novak, J. M. (2010). From conflict to conciliation: How

            to defuse difficult situations.: Corwin Press. ISBN: 9787452212104

 

Purkey, W. W., & Siegel, B. L. (2013). Becoming an invitational leader: A new approach

            to professional and personal success. Humanics. Retrieved from:

            http://invitationaleducation.net/featuredbooks.html

.

Sendjaya, S., & Sarros, J. C. (2002). Servant Leadership: Its origin, development, and

            application in organizations. Journal of Leadership & Organizational Studies,

            9(2), 57-64. doi.org/10.1177/107179190200900205

Shaw, D., Siegel, B., & Schoenlein, A. (2013). The basic tenets of invitational theory

            and practice: An invitational glossary. Journal of Invitational Theory and Practice,

            19, 30-42

Spears, L. (1996). Reflections on Robert K. Greenleaf and Servant Leadership. The

            Leadership and Organization Development Journal , 17(7), 33-35.

            doi.org/10.1108/01437739610148367

Community Ethics Compared to Professional Ethics

    How do we prevent a great divide between community ethics compared to professional ethics?  Although values and ethics are frequently used interchangeably, the two terms are not identical. Values pertains to beliefs and attitudes that provide direction to everyday living, whereas ethics pertains to the beliefs we hold about what constitutes right conduct. Ethics are moral principles adopted by an individual or group to provide rules for right conduct. As noted by Remley and Herlihy (2016), ethics are aspirational goals representing the maximum or ideal standards set by the profession, practiced through your professional behavior and interactions,
    By contrast, laws represent the body of rules governing the affairs of people within a community, state, or country. Laws define the minimum standards society will tolerate, which are enforced by the government. For example. we can agree that a minimum standard is the legal obligation required of educators or mental health professionals to report suspected child abuse. Yet, the law can further encourage working toward changing societal attitudes to prevent child abuse rather than only reporting it.
   Although professional actions are related to ethical behavior, it is possible to act unprofessionally and still not act unethically.  Community standards often establish the ultimate legal criteria by determining or defining what is considered reasonable behavior. Reasonableness can be defined as the care that is ordinarily exercised by others practicing within the same specialty within the professional community.
    Perhaps understanding the potential divide between community ethics compared professional ethics requires conceptualizing professional ethics by contrasting mandatory ethics with aspirational ethics. We should agree that mandatory ethics describe a level of ethical functioning based on one's compliance with minimal standards and acknowledgement of  the basic tenets clarifying what we must do compared to  must never do. The focus of mandatory ethics is on behavioral rules.  By contrast, aspirational ethics describe the highest standards of thinking and conduct, requiring one to do more than simply meet the letter of the ethics code. Aspirational ethics entail embracing the spirit behind the code and the principles upon which the code of conduct and behavior ethical rests. 
    While it is essential place principles before personalities, the ethical professional should seek to integrate virtue ethics and principle ethics to reach better ethical decisions and policies. Let's take this moment to differentiate between principle ethics and virtue ethics. We should agree that principle ethics are a set of obligations and a method that focuses on moral issues with the goals of solving a particular dilemma or set of dilemmas and establishing a framework to guide future ethical thinking and behavior (Meara, Schmidt, & Day, 1996).
    By contrast, virtue ethics focus upon the professional's character traits and nonobligatory ideals to which she or he aspires rather than on solving specific ethical dilemmas. While reflection upon principle ethics begs the question, I's this unethical?', reflection from the pursuit of virtue ethics would question whether one is doing what is best for his or her followers,  client, or student. Crucially, virtue ethics requires the professional to be conscious of ethical behavior. Therefore, the virtuous professional would deem it unethical to use approaches or techniques that might not result in the greatest benefit to her or his followers, client, or student or to use any techniques to which he or she has not been thoroughly trained, although their use might not be prohibited in practice.
    Therefore, virtue ethics focus upon ideals rather than obligations and on the character of the professional rather than on the action itself. Thus, principles before personalities.  Five characteristics of virtuous professionals were described by Meara et al (1996).  These were: 

• Virtuous agents are motivated to do what is right because they judge it to be right, not just because they feel obligated or fear the consequences.

• Virtuous agents rely on vision and discernment, which involve sensitivity, judgment, and understanding that lead to decisive action.

• Virtuous agents have compassion and are sensitive to the suffering of others. They are able to take actions to reduce their clients’ pain.

• Virtuous agents are self-aware. They know how their assumptions, convictions, and biases are likely to affect their interactions with others.

• Virtuous agents are connected with and understand the mores of their community and the importance of community in moral decision making, policy setting, and character development. They understand the ideals and expectations of their community. 

    The Parable of the Sadhu provides an opportunity to analyze how diverse styles of leadership might have evaluated, assessed, and handled the ethical dilemma presented by a dying pilgrim and his treatment by groups of mountain climbers.  Surely the native culture and cultural differences embedded within the different national teams participating in the treacherous climb mitigated the use of effective leadership beyond individual group needs.  Culture also influenced the decision-making process within characters who exhibited a range of leadership.  Let us review the parable, reflect upon what the reader would do if he or she were in either Stephen’s or McCoy’s place, and then critically examine and debate various perceptions of the diverse leadership styles exhibited in the parable and the impact of the micro and macro culture upon potential leadership and decision-making. 

    Considering Covey’s (1989) exhortation to begin with the end mind, let's consider the missing leadership style that could have ensured the Sadhu was adequately supported during a necessary 1000 foot descent to the safety of the basecamp hut.  Related to sustaining a human life, more would have been achieved by exhibiting servant leadership.  In his telling of the parable of the Good Samaritan, Jesus notes the Samaritan was supportive and gave time and financial resources to aid the beaten stranger.  However, the Samaritan told the innkeeper, “Look after him, and when I return, I will reimburse you for any extra expense you may have” (Luke 10:35).  The Samaritan mercifully did what he reasonable could by ensuring others would pick up the next line of aid but then the Samaritan continued on his journey.  By contrast, in The Parable of the Sadhu, Stephen, the voice of Christian conscience within McCoy’s dilemma, was actually the person who did not continue to act as a good and merciful Samaritan.  

    Patterson (2003) believes servant leaders seek radical equality for all people.  A true servant leader among the diverse groups would have recognized the Sadhu’s quest for life was important as his own.  Since Stephen espoused knowledge of Christian ethics and his own weakness made him the last in line of support for the Sadhu, I Stephen was a servant leader he would have recognized his responsibility to ensure the stranger reached safety BEFORE considering the continuation of his own journey.  Surely, this may have meant Stephen wouldn’t meet his personal goal.  But, because of Stephen’s lack of moral integrity, we will never know what occurred to the Sadhu or how great of an alternate story may have resulted from servant leadership acting in this dilemma. 

    Fifteen years after the initial experience with the Sadhu, McCoy (1997) toiled again with the basic question presented by the dilemma: When is it necessary to take a stand?  How much should we allow a stranger to influence decisions that impact our daily lives?  How should we handle the needy since we certainly can’t help everyone?  Generalizing the parable into business, McCoy asked,“How do we prepare our organizations and institutions so they will respond appropriately in a crisis? How do we influence them if we do not agree with their points of view?” (p. 7)

    Yes, McCoy is prudent suggesting one cannot quit a job over every ethical dilemma.  However, how is the line in the sand determined?  In the Parable of the Sadhu, isn’t the dilemma actually created by the inaction of Stephen-rather than the actions of the diverse groups who never were a collective?  More importantly given the culture of Himalayan mountain climbing, there never was an opportunity to form the diverse groups into a single organization united behind an objective contrary to individual group’s goals.  This is why most groups exhibited a form of situational leadership.  Each group did something for the Sadhu and then moved on.  In their model of situational leadership, Goleman, Boyatzis,and McKee (2004) actually considers five principles of emotional intelligence to formulate six different situational leadership styles.  Goleman et al., emphasizes the need for a leader to change between these six styles whenever conditions around him or her changed.  The two constants in this parable were each group’s climbing goal and the ill-health of the Sadhu.  The changing conditions were the support behind each ascending group and the worsening environment.  Unfortunately, most of the groups exhibited situational leadership based on a pace-setting or a commanding style of leadership, which would be helpful for getting through the Himalayan pass but deadly for the Sadhu.  Given, an assorted group of strangers unilaterally acting to obtain a goal rather than acting as a unified collective, can it reasonably be expected that a goal centered leadership style would act morally and ethically?  Is it reasonable to suggest the culture of mountain climbing, which would embrace the characteristics of situational leadership when guided by a pace-setting leader or a commanding leader, would believe it is acting morally and ethically to do what one can for a “weak sadhu” and then pass the need for help onto those behind?  

    While the different groups primarily exhibited one of two forms of situational leadership, what was the leadership style exhibited by Stephen?  Let’s recall his cultural background as a Quaker anthropologist.  Let’s also be honest in recognizing that he was the last line of definitive support for the Sadhu.  Many may want to characterize Stephen as a transformational leader but his attempt to lay Christian-Judeo guilt upon McCoy by asking, "How do you feel about contributing to the death of a fellow man?” merely exhibits his lack of ethical integrity thereby hinting that he would actually be a narcissistic leader.  Although narcissists possess charisma and vision considered vital to effective leadership, they also possess belief systems that would be considered grandiose.  Their leadership styles are therefore often motivated by need for power and admiration rather than empathetic concern for either their constituents or their institutions (Rosenthal & Pittinsky, 2006).  Would there have been a parable without Stephen’s question and the ambiguity of the Sadhu’s survival resulting from his inaction? 

    McCoy, the parable’s author was a Morgan Stanley financier whereby transactional leadership was the likely culture.  Stephen’s inaction toward the sadhu and ensuing philosophical discussion helped McCoy evolve from a goal oriented transactional leader to become a transformational leader.  As a result of the overall experience, McCoy became a different leader-thereafter seeking to help other leaders and organizations to transform themselves based on solid ethics. 

    Lastly, to fully understand the potential conflict between community ethics compared to professional ethics, you are invited to reflect upon and recognize the need to have a better understanding of what occurred to the Sadhu to get him in the condition in which he was found.  The reason for this is that cultural ignorance could impact our thinking of the parable.  As we learn from the story of the struggling butterfly graphically explicated by Lobb (2010), there are times when struggle has a purpose.  Perhaps, the Sadhu didn’t want any help.  The Parable of the Sadhu is silent in regards to anyone asking the Sadhu, “What happened?” and “How can we best help you?”  To a truly virtuous servant leader, these are two very important ethical questions.

To Cite

Anderson, C.J. (January 31, 2022) Community ethics compared to professional ethics

[Web log post] Retrieved from http://www.ucan-cja.blogspot.com/

                                            

References

Covey, S.R. (1989) The Seven habits of highly effective people: Restoring the character ethic.  Simon and Schuster

Goleman, D., Boyatzis, R, & McKee, A. (2004) Primal leadership, HBS Press,

Lobb, C. (2010) http://butterflystory.homestead.com/

McCoy, B. H. (1983, September/October). The parable of the sadhu. Harvard Business Review, 103-108

McCoy, B. H. (1997). The Parable of the sadhu. Harvard Business Review,

Meara, N.S. Schmidt, L.D., & Day, J.D. (1996) Principles and virtues: A foundation of ethical decisions, policies, and character; The Counseling Psychologist, 24 (1), 24-31.

Patterson, K. A. (2003). Servant leadership: A theoretical model. Dissertation Abstracts International (UMI No.

Remley, T.P. & Herlihy, B. (2016). Ethical, legal, and professional issues in counseling (5th ed.). Pearson

Making Invitational Education Theory and Practice Omnipresent in Your 'Five Ps'

         Invitational Education theory and practice shifted a model of leadership “from emphasizing control and dominance to one that focuses on connectedness, cooperation, and communication” (Purkey & Siegel, 2013, p.1).  In 2003, Egley found “research on the effects of Invitational Education Theory in the educational administrative process is relatively new as compared to other theories pertaining to leadership” (p.57).  Later, Burns and Martin (2010) believed their literature review, which included analysis of Aldridge, (2003); Jennings, (2003); Penner, (1981); Shapiro, (1990); and Stillion & Siegel, (2005), reinforced their premise that “contemporary leaders in education must face a new day requiring skills and knowledge beyond what needed to be exhibited by previous leaders” (p. 30).  By blending leadership qualities, values, and principles, Purkey and Siegel developed the Invitational Leadership model that invited success from all interested stakeholders whereby “Invitational leadership was created based upon four basic assumptions exemplifying invitational leaders: optimism, respect, trust, and intentionality” (Burns & Martin, 2010, p.31). 

            It is now recognized that intentionality, care, optimism, respect, and trust (I-CORT) should be the Invitational Education leader’s consistent mindset (Anderson, 2019) to exhibit the personally and professionally inviting behaviors (Purkey & Novak, 2016) that promote “increased learning outcomes and personal growth” (Shaw, Siegel, & Schoenlein, 2013, p. 33).  I-CORT must be evident throughout the five powerful factors: people, places, policies, programs, and processes, which Purkey and Siegel called the “five P’s” (p. 104).  Being interdependent, each factor has separate and combined influence on an organization’s culture and potential sustainability of success initiatives.  Therefore, interdependent consideration of these five P’s and an exhibition of I-CORT when dealing with each factor provides limitless opportunities because the results can positively impact the total culture of nearly every organization. 

            Invitational Education theory seeks to promote trust, collaboration, and purposeful inclusion (Purkey & Novak, 2015; Purkey & Siegel, 2013). However, “People cannot accept invitations they have never received” (Purkey & Novak, 1996, p.75). To be dependably inviting, effective leaders need to check for receipt and seek acknowledgement of their invitations for personal and professional development. Is there an adverse influence of a teacher candidate’s low emotional intelligence upon the ability to recognize intentional invitation as an opportunity?    The interdependent IE framework addresses “the total culture or ecosystem of almost any organization” (Purkey and Siegel, 2013, p. 104).  Given there is no quick fix for educational problems, the IE framework encourages ongoing vigilance before affirming sustained change (Purkey & Siegel, 2013; Strahan & Purkey, 1992). Vigilance is required because changing how a school operates requires transforming its people (Asbill, 1994). School reform requires systemic change: A metamorphosis, based on systemic analysis of the people, places, policies, programs, and processes (the Five Ps). This structural analysis of school climate discerns whether any part of the whole is disinviting (Purkey & Siegel, 2013).       

            As proponents of IE theory, we know others are better served by empowering opportunities for achieving one’s human potential.  Therefore, we encourage dialogue that promotes critical thinking and open-mindedness.  A critical theory perspective invites dialogue to identify, address, and problem-solve societal issues by accepting there are multiple perspectives.  What is "true" for one group may be different given each group's lived inequities, lack of access, and unequal power.

       Metaphorically, when each thread is considered valuable and interwoven, the fabric is strengthened.  A critical theory perspective would suggest each group be considered a valuable thread in the fabric of society.  Shall we weave or allow to fray...? IE theory and practice advocates should naturally reject any exhibition of contempt because it merely destroys motivation and incites further division.  As champions of IE theory and practices, we endeavor to always promote intentionality, care, optimism, respect, and trust (I-CORT) in all our educational, leadership, and interpersonal opportunities. 

            During 2022 IE theory advocates must be omnipresent through our modeling and nurturing an intentionally inviting stance.  We must promote IE theory and practice in our demonstrated efforts to encourage the learning for all mission.  We can no longer wait to be recognized but rather we must lead others in the “direction and purpose for all Invitational thought and action” (Purkey & Novak, 2016, p 11).  Through this intentional invitation, we are provided the opportunity to sustain our successful educational practices through our actions.  These right actions will allow IE theory and practice to strengthen minds, free spirits, and enrich societies.

            As the Editor of the 2017-2021 Journal of Invitational Theory and Practice you are welcomed and encouraged to promote the study, application, and research of Invitational Education theory and practice.  You and your colleagues are invited to submit scholarly papers that identify how Invitational Education theory and practice guides reform, sustains success, or reinforces best practices through research.  The Journal for Invitational Theory and Practice (JITP) (ISSN-1060-6041) publishes once a year and promotes the tenets of invitational theory and practice, self-concept theory, and perceptual psychology. First published in 1992, the JITP is currently indexed in the ERIC and EBSCO databases.

            The JITP seeks to publish articles under two priorities: research and practice. First, manuscripts are encouraged that report research that examines and expands the theory and practice of invitational learning and development, investigates the efficacy of invitational practices, relates invitational theory to other theories of human development and behavior, or focuses on theories that are compatible with invitational theory and practice. Second, manuscripts will be considered that are more focused on the practice of invitational theory. These articles are less data-oriented and could describe authors’ attempts to apply invitational theory to a variety of settings or activities related to invitational theory. The editorial board will also consider book reviews of professional books related to invitational or other related theories. 

            The JITP accepts articles for submission year-round.  However, the ideal submission deadline for each issue is October 1^st. The Journal uses a blind peer review of articles with final publication decisions made by the editor. Upon publication, authors will receive an electronic copy of the JITP. Manuscripts submitted to or under consideration for publication by other journals are not accepted.  Authors must follow specific guidelines when submitting manuscripts for publication consideration:

1.   1. Prepare manuscripts in APA style. Refer to the Publication Manual of the American Psychological Association, 7th Edition (2019).

2.      2. Submit manuscripts as email attachments to: JITPeditor@invitationaleducation.net

a.   All submissions will be acknowledged by return email to the originating email address.

b.  Questions about submissions should be emailed to the editor, Chris James Anderson: JITPeditor@invitationaleducation.net; ucan@rcn.com

3.      3. Include your home and business phone numbers.

a.   This will allow the editor to quickly contact you if necessary.

4.      4. Create all manuscripts as Microsoft Word documents.

a.   Please remove embedded comments, tracked changes, and hidden personal data in the file.

5.      5. Submit two copies of the manuscript – one with your identifying information and one without your identifying information

a.    The anonymous copy is sent for blind review.

6.        6.  Limit manuscripts to less than 10,000 words, double spaced (including references and quotations)

a.  Use Times New Roman, 12-point font, with one-inch margins on each side, top, and bottom.

7.      7. Format (APA, 2019) the cover page with the author’s or authors’ names, institutional affiliation(s), and title of the manuscript.

8.          8. On the second page, include the title and an abstract of 150 - 250 words.

9.         9.  For the blind copy, do not include authors’ names on this or subsequent pages.  The author(s)’ name(s) should not appear anywhere in the blind copy of the manuscript. 

a.  If the author(s)’ own research is used, insert the word Author for all within manuscript citations and all References.  For the Reference Page, include only Author (year) for each citation – do not include the name of the article/book, etc.

1           10. Include tables: created with MS Word table function only, and figures sparingly. These must be formatted per APA (2019) style.

a.     All tables and figures should be placed (embedded) within the document.

b.   Any artwork and diagrams should be included as separate digital graphic files, .tif, .gif, or .jpg.

11.          11. Quotations must follow APA (2019) style.

a.  Lengthy quotations require written permission from the copyright holder for reproduction.

b.   Authors are responsible for obtaining permissions and providing documentation of permission to the JITP editor.

1             12. Reviews of manuscripts typically take approximately eight weeks.

a.   Manuscripts are reviewed by two members of the Editorial Review Board

b.    Manuscripts are rubric-scored.

c.   Patience is appreciated but author(s) can contact the JITP editor at any time for a status report.

1              13. Notification regarding publication will presented to the author(s) from the editor.

a.  If the manuscript is accepted, details about the issue for publication will be conveyed at that time.

14.     14. For accepted manuscripts requiring revisions, the author(s) MUST use the Review>Track Changes function within MS Word.

1.             15. Members can access previous JITP publications at https://www.invitationaleducation.org/jitp-publications/ 

 

 To Cite:

Anderson, C.J. (December 31, 2021) Making invitational theory and practice omnipresent 

    in your 5Ps. [Web log post] Retrieved from http://www.ucan-cja.blogspot.com/

 

References:

Anderson, C. J. (2016). A correlational study examining demonstrated emotional

intelligence and perceptions of school climate. (Doctoral dissertation).

Retrieved from ProQuest Dissertations & Theses, 10027119

Anderson, C. J. (2019). A leader’s emotional self-control and management of others impacts a

school’s climate. Journal of Invitational Theory and Practice, 25, 39-57.

Anderson, C. J. (2021). Developing your students' emotional intelligence and philosophical

 perspective begins with I-CORT. Journal of Invitational Theory and Practice, 27, 36-50.

 McLaren, P. (1986). Interrogating the conceptual roots of invitational education: A review

of Purkey and Novak's inviting school success. Interchange, 17, 90-95.

 Purkey, W. W., & Novak, J. M. (1996). Inviting school success: A self-concept approach

            to teaching, learning, and democratic practice (3rd ed.).Wadsworth

            Publishing Company. 

Purkey, W. W., & Novak, J. M. (2016). Fundamentals of invitational education. (2^nd Ed)

            International Alliance for Invitational Education. Retrieved from:

http://invitationaleducation.net/product/category/books

 Purkey, W. W., Schmidt, J. J., & Novak, J. M. (2010). From conflict to conciliation: How

            to defuse difficult situations.  Corwin Press. ISBN: 9787452212104

Purkey, W. W., & Siegel, B. L. (2013). Becoming an invitational leader: A new approach  to

professional and personal success. Humanics. Retrieved from:

http://invitationaleducation.net/featuredbooks.html

Shaw, D., Siegel, B., & Schoenlein, A. (2013). The basic tenets of invitational theory and

practice: An invitational glossary. Journal of Invitational Theory and Practice, 19, 30-42

 Welch, G. & Smith, K. (2014) From theory to praxis: Applying invitational education beyond

schools. Journal of Invitational Theory and Practice, 20, 5-10

Utilize Metacognitive Tools and Executive Functioning Skills to Optimize Pathways to HOTS

 

Can we agree that all educators should be planning and implementing instruction that progresses students toward utilizing higher order thinking skills (HOTS)?  Effective learning environments utilize psychological tools to reduce learning overload by optimizing metacognition (Bohlin et al., 2008)  During his FAT City Workshops, Lavoie (1989) encouraged avoidance of instructional environments that exacerbate frustration, anxiety, and tension (FAT).  Prospective and in-service teachers are encouraged to eliminate FAT in the classrooms, thereby optimizing a learning environment approaching nirvana (LEAN).  Acronyms and mnemonics are two psychological tools utilizing social interactions within an educational environment to effectively reduce neurological overload and increase learning of desired goals.

In the endeavor to promote HOTS rather than mostly LOTS, an effective educator seeks to mitigate learning overload.  Learning overload prevents educators from helping students realize progress and achieve stated goals (Reason, 2010).  Citing Kennedy (2006) and Franklin (2005), Reason (2010) further noted, “We can’t alter the brain to hold more information, but we can change our approach to learning in ways that reduce overwhelm and prepare us to deal with institutional challenges more effectively” (p. 99). 

In any learning environment, the student’s reticular activating system (RAS) impacts his or her attention and motivation.  Therefore, the RAS impacts how efficiently students address the curriculum focal points.  Effective educators recognize this and seek to “clearly identify the learning focal points that matter” (Reason, 2010, p. 100) as a way to mitigate stressors that overwhelms one’s perception and attention to curriculum focal points. 

Vygotsky (1979) believed that the most important thing a culture passes on to its members are psychological tools, which are cognitive devices and procedures used to communicate and explore the world around us.  Metagognitive tools both aid and change our mental functioning.  Speech, writing, gestures, diagrams, numbers, chemical formulas, musical notation, rules, and memory techniques are some common psychological tools.  Eventually these social interactions become internalized as cognitive processes that are automatically invoked.  Quoting Vygotsky, researchers Tudge and Scrimsher (2003) advocated that “through others we become ourselves” (p. 218).

Executive Function Skills include working memory, flexible thinking, attentional self-control, cognitive inhibition, self-control, time management, and stress tolerance. For this reason, it is important to begin teaching Executive Function Skills beginning in preschool.  Yes, another reason to advocate for universal pre-school but let’s have that discussion at another time… It should be difficult to argue with the suggestion that well-developed Executive Function Skills result in greater resiliency.

A great problem resulting from the COVID 19 pandemic is many of our students haven’t been in a classroom for almost two years. Everyone seems willing to accept academic progress, social emotional learning, and cognitive development were adversely impacted by school closures and reliance upon virtual instruction.  However, executive functioning skills are involved in each of those areas and thereby an impacted area that needs our specific attention. Beginning in preschool, certain early childhood activities such as imaginative play or storytelling establish for our youngest learners the pathways to their academic success.  For activities that can accelerate executive function skill development, check out the links below:

·         2014 Activities Guide: Enhancing and Practicing Executive Function Skills With Children from Infancy to Adolescence, from the Center on the Developing Child at Harvard University

·         2019 paper on the science of learning and development, by Linda Darling-Hammond et al. 

·         2021 Edutopia article on executive function and kindergarten readiness, by Jackie Peng

·         2014 article about the influence of self-talk, by Ethan Kross et al.

·         2016 study about improving perseverance in young children, by Rachel E. White et al.

We do not yet fully know the implications resulting from students’ lack of daily interactions with their teachers and peers. Given teaching and learning is a social endeavor, direct interactions are essential when seeking to transmit knowledge from one person to another. Educators can more effectively accelerate learning to overcome academic and social-emotional losses by planning lessons that require Executive Function Skills and  utilize metacognitive skills to  mitigate learning overload. Does it work?  Well, after defining HOTS above, did you know what LOTS was referencing ?

 

To cite:

Anderson, C.J. (November 30, 2021) Utilize metacognitive tools and executive functioning skills to optimize pathways to HOTS [Web log post] Retrieved from http://www.ucan-cja.blogspot.com/

 

References:

 Bohlin, L., Durwin, C., & Reese-Weber, M. (2008). Ed psych: Modules: McGraw-Hill.

 Lavoie, R. (1989) How difficult can this be? F.A.T. City--A learning disabilities workshop DVD

            Retrieved from http://www.youtube.com/watch?v=zhzh9kt8z7c

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