Tag Archives: Steiner Academy Frome

February 5, 2019 · 12:48 am

Difficult days for Steiner Waldorf schools in England

These are dark and difficult times for Steiner Waldorf schools in England, so much so in fact that I fear for their survival.

I refer to England, rather than the rest of the UK, because it is the Department for Education (DfE) in England that oversees Ofsted which is responsible for inspecting a range of educational institutions, including state schools and some independent schools within England, and which is currently concentrating its efforts on giving Steiner schools as hard a time as possible. In Scotland, Wales and Northern Ireland the situation is different and the Ofsted equivalents in those countries do not appear to have it as their mission to close down Steiner schools.

It was of course the disastrous failings at the now-closed Kings Langley school that provided the main impetus for this campaign against Steiner schools. As Tom Hart Shea, a former head teacher who commented on my “Death of a Steiner school” post observed, “I fear the knock-on effects of this saga for other Steiner Schools. By this I mean it would be irresponsible for the DfE not to look for similar failings in other College-run Steiner Schools”.

So it has proved, except that Ofsted is not just inspecting the independent Steiner schools to within an inch of their lives but is also coming down very heavily on the state-funded Steiner academy schools.

The Kings Langley failures led to a wide range of highly critical articles about Steiner education in the national media. On 24th June 2018, the Daily Telegraph published an article with the headline: “ ‘Rotten to the core’ flagship Steiner school to close, as it emerges concerned parents were sent gagging letters”. The article, by the newspaper’s education editor, Camilla Turner, went on to say:

“A flagship Steiner school is to close amid fears over child safety, after it emerged that parents who tried to raise the alarm about safeguarding lapses had been sent gagging letters.

The Rudolf Steiner School Kings Langley (RSSKL) has told parents that it will shut down at the end of this term, following a string of damning Ofsted reports.

Steiner schools, which are favoured by liberally-minded middle-class parents, base their curriculum – which emphasises creativity and imagination – on the spiritual philosophy of Rudolf Steiner.

Parents have accused the school of attempting to “cover up” the full extent of its failings by trying to intimidate those who sought to voice their unease about the goings-on at the school”.

Camilla Turner returned to the theme in another Telegraph article on 20th October 2018, this time with the Steiner Academy Exeter in her sights:

“Ministers have been urged to order fresh inspections of all the Steiner schools in the country, as a second school is threatened with closure amid ‘serious’ concerns about child safety.

The Steiner Academy Exeter was warned by the government this week that it could have its funding cut off, after Ofsted discovered severe safeguarding and governance lapses.

Following the inspection, the regional schools’ commissioner took the unusual step of instructing it to close immediately while the issues were addressed, so it can ensure a ‘safe environment’ for its pupils. It re-opened a week later”.

On 6thDecember 2018, Sally Weale, an education correspondent for The Guardian, also wrote about the Steiner Academy Exeter under the headline:

“ ‘Inadequate’ Steiner school to be taken over by academy chain”.  She went on to report:

“A state-funded Steiner school in Devon is to be transferred to a multi-academy trust after the schools watchdog said it was inadequate.

Ofsted inspectors raised serious concerns about safeguarding and lack of support for children with special educational needs and disabilities (Send) at the Steiner Academy Exeter, which opened in September 2013.

The academy is one of a small number of Steiner schools set up as a result of the government’s controversial free school policy and paid for by public funds. Other Steiner schools in the UK are privately funded”.

Sally Weale followed this up with another Guardian article on 17th January 2019:

“The future of state-funded Steiner education has been thrown into doubt after a series of snap Ofsted inspections found that three of the four such schools set up under the Conservatives’ free schools programme were inadequate.

The four have been inspected in recent weeks – alongside private Steiner schools, a number of which have also been found to be inadequate – following an intervention by the education secretary, Damian Hinds, over concerns about safeguarding.

Ofsted reports for the Frome and Bristol Steiner academies are due to be published later this week and have been shared with parents. Copies seen by The Guardian reveal inspectors’ concerns about a wide range of issues including safeguarding, bullying and lack of support for children with special educational needs and disabilities.

The Frome report accuses leaders and governors of failing to provide pupils with a safe and effective education, due to a lack of understanding about the current statutory requirements”.

Humanists UK, which has for some years been campaigning against Steiner schools, tried to claim the credit for Ofsted’s actions:

“Humanists UK is calling for the urgent closure of three Steiner schools which were rated inadequate by the education inspectorate Ofsted after the schools failed to prove they could keep pupils safe. The inspections are the culmination of a long-running campaign by Humanists UK to expose the dangers of the Steiner school sector. (…)

Humanists UK has long standing concerns about Steiner schools and has consistently campaigned against state funding for these institutions. In 2014 it won an Information Tribunal case against the government, forcing it to publicly release briefings about serious problems with Steiner schools including the bullying of students and teaching racism.

Other concerns raised by Humanists UK included the presence of pseudoscience on the curriculum (including scepticism of evolution and vaccinations and support for homeopathy), homeopathy being given to pupils by the schools’ ‘anthroposophical doctors’, and the fact that a number of private and at least one state Steiner school have opted out of providing vaccinations.

 The Guardian also reports that the School Inspection Service (SIS), which Humanists UK has long campaigned to see shut down on the basis of concerns about its efficacy, has now been closed. Ofsted has hitherto not inspected Steiner schools routinely as that has been the SIS’s responsibility. The SIS was set up by the Exclusive Brethren and also inspects Brethren schools, and Humanists UK had concerns about the quality and impartiality of its inspections. Humanists UK is seeking to clarify its reported closure with Ofsted”.

It is ironic, to say the least, that Humanists UK have been so keen to close down schools offering a thoroughly humanistic (though not atheistic) education. But their last point about the closure of the School Inspection Service (SIS) appears to be true, although I can find no mention of it on the SIS website.  I am sad about this closure, because as I wrote in my Death of a Steiner school post, the ex-HMIs (Her Majesty’s Inspectors) of SIS were the best inspectors I have come across. They were headed up by Jane Cooper, who was formerly a highly respected Principal Inspector for Ofsted. SIS also inspected the Cognita Schools group, which was set up by the late Chris Woodhead, himself a former Chief Inspector of Ofsted. So I think we can be quite certain that SIS really knew their business. As I suspected, it seems likely that they have become the victims of a turf war with Ofsted.

The Guardian returned to the attack on 18th January with an article by their columnist Zoe Williams, headed: “These Steiner ‘failures’ are really a failure of the free school agenda”.  Ms Williams had spotted an opportunity to have a go at the former Education Secretary, Michael Gove, who had been responsible for a huge expansion of the government’s free schools programme, under which four publicly-funded Steiner academies had been created:

“Ofsted inspectors have found three of the UK’s four Steiner state schools “inadequate”, in reports that will be published this week. Their core concerns are believed to be safeguarding, bullying and a lack of support for children with special educational needs. A number of private Steiner schools have also been deemed inadequate.

In a brilliant primer written in 2014, when free schools were still a jewel in the crown of the coalition government, the BBC journalist Chris Cook described the core controversies that might be thrown up by Steiner schools. At that point, and to this day, these are mainly private schools. In a way, the handful that opened on the state’s dollar were the apotheosis of Michael Gove’s promise to parents: if you want to replicate a private education, even at its very wackiest, and you have the energy, you have our blessing.

The headline contention was the very pronounced racism of Rudolf Steiner, who thought black people lived an “instinctual life”, and white people an “intellectual life”. Somehow, though, this was passed over rather mildly as an unfortunate tang of times past, nothing to do with his educational writing, according to the Steiner Waldorf Schools Fellowship (SWSF) – just as a pro-choice campaigner today might shrug off the hardcore eugenicism of Marie Stopes.

Yet the two are not analogous, since Steiner’s white supremacism is a thread running through the rest of the creed, a mulch of reincarnation and homeopathy. One piquant detail of the BBC’s investigation was that four white teachers at a private school, on a diversity training day, when asked their ethnicity, “ticked every box” on the basis that they had only ended up white having passed through every inferior race in their reincarnation journey”.

Ah yes, racism and white supremacism. It is impossible to have any kind of public discussion about Steiner Waldorf education without these accusations being thrown at the schools, however much the schools may emphasise that they do not agree with Steiner’s racial theories. Here, for example, is a statement from the website of the Steiner Academy Hereford:

“Steiner Education is opposed to all forms of discrimination against any person or group of people on the grounds of race, gender, faith, disability, age and sexual orientation and is committed to promoting equality of opportunity and reflecting the diversity of the children, staff and parents served by Steiner schools.  The following is taken from Steiner’s book, “The Universal Human”.

‘ … the anthroposophical movement [ . . .], must cast aside the division into races. It must seek to unite people of all races and nations, and to bridge the divisions and differences between various groups of people. The old point of view of race has a physical character, but what will prevail in the future will have a more spiritual character.’

Nevertheless, even though Steiner’s ideas are based on a profound respect for the equality, individuality and shared humanity of all people, regardless of race or ethnic origin, his works do contain a number of statements on race that are inappropriate in a modern context.

Steiner education thrives on every continent, in every culture and within a wide range of ethnic contexts. For example, during the period of the apartheid regime in South Africa, the only school catering for mixed races was a Steiner Waldorf school and today there are schools following Steiner’s indications on education in diverse cultures and communities, including: Israel, Egypt, Kenya, Sierra Leone, Taiwan, Japan, Brazil or Hawaii, over 60 countries in all”.

Schools can say this sort of thing until they are blue in the face but it will make no difference to the critics, who have found the accusations of racism provide an excellent stick with which to beat the schools out of existence.

Zoe Williams’ article produced a backlash from parents and supporters of Steiner schools in The Guardian’s Schools’ section letters page, including this rather clumsy defence from a governor of the Steiner Academy Bristol:

“I am dismayed by Zoe Williams’ caricature of Steiner education and her willingness to cite state-funded Steiner schools as an argument against free schools. Her description is based entirely on a piece written by Chris Cook in 2014, who conceded he had not looked at state-funded Steiner academies. He concentrated on the esoteric spiritual science of anthroposophy. But this has no place in the Steiner Academy Bristol. We teach all major world religions (certainly not anthroposophy!).

As for Steiner’s ugly racism, we completely dissociate ourselves from such attitudes. Ours is a multi-ethnic, multi-religion school with a sharply focused curriculum that seeks to develop the head, the heart and the soul in a rounded way. Where we do think Steiner was right was in recognising the need for age-appropriate learning that develops the whole child”.

One conclusion I drew in my Death of a Steiner school post appears to have been wrong. When I said that “my main hope for the future of Steiner Waldorf education in the UK now resides with the publicly-funded Steiner academy schools at Hereford, Exeter, Frome and Bristol”, I was reckoning without the zeal of Ofsted’s witchfinders. I said that “because the Steiner academy schools receive public funding, they are held much more accountable by government – but because they are now part of the maintained sector, they are seen as a valid part of the pluralistic education system in England in a way that the independent schools never managed to achieve. Not the least of RSSKL’s disasters is that it makes it far less likely that any government will wish to allow any more publicly-funded Steiner academy schools to be created”.

Well, that last sentence is certainly correct. But I had not expected that three out of the four publicly-funded Steiner academy schools would have received such bad Ofsted reports. The Steiner Academy Exeter was forced to close for a week and has now been taken over by a multi-academy trust (MAT) and the principal, the highly respected Alan Swindell, has left the school and twelve trustees have resigned. This is very likely to mean that Steiner Waldorf education in Exeter will now be in name only. The Steiner Academy Frome, after previous ‘Good’ verdicts from Ofsted, has now been rated ‘Inadequate’ in every single area of inspection and the principal, the excellent Trevor Mepham, has left the school. The Steiner Academy Bristol has also received a damning Ofsted report, which has provoked the school into planning to take Ofsted to court after it was, like Frome, rated as ‘Inadequate’ under each area of inspection and consequently was put into ‘special measures’.

A similar reign of terror is being visited on the independent Steiner schools, with several which had previously been rated as ‘Good’ or even ‘Outstanding’, hurriedly being inspected and told that they are ‘Inadequate’.

What is going on?  I suspect that something like the following has happened: a celebrity parent at Kings Langley wrote to the DfE, along with about 30 other parents, to complain about the school’s inadequate handling of their complaints about safeguarding. The celebrity parent’s letter will have been put onto the desk of the Education Minister, Damian Hinds, together with a dossier of hostile press cuttings about Steiner Waldorf education. Hinds will have said to his permanent secretary: “Get Spielman on the line (Amanda Spielman, Ofsted’s chief inspector) and tell her to put some stick about with these weird Steiner bastards. Make sure she closes down a few of their schools pour encourager les autres. And make sure I don’t get any more letters like this on my desk.”

Now some people may say: What is the problem here? All the schools need to do is to adhere to Ofsted guidelines, particularly on safeguarding, and they will be passed as ‘Good’ or even ‘Outstanding’. Schools need to be more professional in their approach and they need to get this right.

What this ignores, however, is the probability that the schools are now being faced with a highly politicised war of attrition in which the government is determined to close down some Steiner schools so as to avoid embarrassing headlines in the future. In the past, when schools were under the control of local education authorities, Secretaries of State for Education could blame the town halls and civic centres for any lapses in school standards. As Zoe Williams has noticed, the free schools programme means that the responsibility for school failures now ends up on the desk of the Minister.

And now there’s a truly chilling development from Ofsted: Steiner Waldorf education is now to be accused of thought crimes. Amanda Spielman was reported in Schools Week as having written to Damian Hinds, the education secretary, on Thursday after snap inspections of nine Steiner schools – state and private – found six were “inadequate” and three “requires improvement”. Spielman wrote that senior leaders at one school “blamed pupils with SEND for all the problems”, while others witnessed “inappropriate physical handling” of pupils. Some parents who complained were “intimidated”. Spielman has now demanded an investigation into whether the Steiner philosophy is contributing to the failures.

Apart from the aftermath of the Kings Langley closure, why are Steiner schools in such a pickle at the moment? These days I’m pretty much removed from the whole business, since I left Kings Langley in 2014, but my feeling is that the Steiner schools’ movement in the UK, because of its historical allegiance to schools self-administering through a College of Teachers, has not been able to develop a cadre of school leaders able to cope with the latter-day demands of Ofsted and particularly the Safeguarding aspect of school regulation. How many of them will come through this period unscathed I can’t say – but I’m glad my own daughter was able to have a Steiner education, at a time when History of Art was still available as an A-level (Gove removed this as a subject). It has stood her very well in her subsequent university and career path and I hope that, despite the current Ofsted reign of terror, other children will also be able to benefit from Steiner Waldorf education for many years to come.

Critics who laud Ofsted for moving against Steiner schools should be careful of what they wish for. The main beneficiaries of this confected angst about Steiner schools and safeguarding are the manufacturers and sellers of 6’ high perimeter fencing materials, in which schools are forced by Ofsted to turn their schools into fortresses against the world. What children learn from this is that the world is a dangerous place and adults are scary people, not to be trusted. It also leads to the absurd and offensive situation in which kindergarten parents wanting to collect their child from school have to sign in at the school office, wear a lanyard, be escorted across the grounds by a member of staff to the kindergarten and then be escorted back to the school office where they have to sign out and return their lanyard. If that’s the kind of school that Humanists UK are agitating for, then all I can say is that it’s not my idea of a humane or humanist education.

As I’m an unashamed and unabashed anthroposophist, and despite any embarrassment this might cause to school governors wishing to repudiate everything about Steiner except his educational teachings, I will finish with a quotation from Rudolf Steiner which I commend to all Steiner school teachers who are seeing their best efforts crumbling to dust at the moment:

“However good the right may be that you want to bring to realisation – it will turn into a wrong in the course of time. Benevolence will after a time become prejudicial behaviour. And however good the right may be that you want to bring to realisation — it will turn into a wrong in the course of time. The reality is that there are no absolutes in this world. You work towards something that is good, and the way of the world will turn it into something bad. We therefore must seek ever new ways, look for new forms over and over again. This is what really matters.

The swing of the pendulum governs all such human efforts. Nothing is more harmful than belief in absolute ideals, for they are at odds with the true course of world evolution.  (…)

It is (Ahriman) who will and must be the bearer of our future civilisation. This is a harsh truth, but it is important. It is intimately bound up with the fact that destructive powers will have to enter into the future progress of civilisation. Above all — (…) — destructive powers will have to enter into the whole field of education, and especially the education of children, unless the matter is taken in hand with wisdom. Because of the general trend of civilisation, and the customary practices and emotions of people, destructive powers will also enter more and more into the whole social sphere. They will above all bring more and more destruction into the actual relationships between people”.

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April 10, 2016 · 4:33 pm

Jeremy Paxman and Rudolf Steiner on French language and culture

Jeremy Paxman, the BBC broadcaster who hosts University Challenge and was formerly the anchorman on the Newsnight programme, has upset French speakers by attacking their language as “useless” and saying that the French nation’s achievements are “long past”. According to Mr Paxman, learning French instead of English, especially in Francophone countries such as Tunisia, Algeria and Morocco, sets people back in the modern world. Paxman went on to say:

“No one is going to deny that, historically, France has enhanced civilisation. European culture would be a thin thing without Montaigne, Descartes, Debussy and Cézanne, to say nothing of the dictator’s dictator, Napoleon Bonaparte.

The problem is that it is all long past and the new world is anglophone. In the centuries-long struggle between English and French there is one victor, and to pretend otherwise is like suggesting that Johnny Hallyday is the future of pop.

The outcome of the struggle is clear: English is the language of science, technology, travel, entertainment and sport. To be a citizen of the world it is the one language that you must have.”

Jeremy Paxman

Jeremy Paxman – photo via The Guardian

 

Needless to say, Paxman’s attack has riled a great many people, not all of them French. It also reminded me of something I had read in the Conferenzen (the record of Steiner’s meetings with the teachers at the first Waldorf school in Stuttgart) so I went to look it up. Sure enough, in the meeting which took place on Wednesday 14th February 1923, one of the participants, Dr Karutz, brought a proposal to replace the teaching of French with another language such as Russian. Rudolf Steiner responded at some length to this proposal. What he had to say would have been music to the ears of Jeremy Paxman:

“…The fact is that what France is doing today is like the last throes or the last frantic outburst of a declining nation, a nation that is fading out of earth evolution, only in history these last throes last a long time. A spiritual view of European history shows this aspect very clearly, of course. The French character is the first vanguard of decadent Rome, the declining Romanic nations of Europe…

Now this whole phenomenon of decadence in French national culture is not least visible in their language. The French language is one of those languages one can learn in Europe at present which, if I may put it like this, drives man’s soul to the very surface of his being. It would be the one in which, to put it paradoxically, it is easiest to tell lies honestly. It lends itself most easily to telling lies candidly and honestly, because it is no longer connected with man’s inner nature. It is spoken entirely on the human being’s surface.

This determines the soul attitude of both the French language and the French character. The soul bearing is such that the French language takes command of the soul. Whilst with a German person the inner configuration of the language puts the soul under the domination of the will element, the moment you speak French it has a numbing effect and takes over command. It is a language that violates the soul and therefore makes it hollow, and thus under the influence of the language, French culture hollows one out. Anyone who has a feeling for these things can always sense that in fact no soul is forthcoming in the French character, only a culture which has grown formal and rigid. The difference is this, that in French you are dependent on the language taking command over you. In French you have not got that endless freedom that you have in German, and which we ought to make use of, the freedom to put the subject in any position we like, all according to its inner significance.

It is not for pedagogical reasons that French is included in children’s education….The aim was to give French the status which Latin had had at the grammar school. They pretended that French had the same educational value as Latin. But this is not true. Latin always contains an inner logic. If you learn Latin you imbibe logic instinctively. This is not the case with French. The French language is no longer based on logic but has become mere phraseology… – and French no doubt does have a fundamentally alienating effect on the children, so that we would certainly like to see the teaching of it gradually disappearing for reasons of its innate quality. It is also quite obvious that in the future it will go.”

One can imagine Jeremy Paxman nodding his head vigorously in agreement, were he ever to read these things. To me, however, these passages show Steiner in a pretty poor light. One has to enter a caveat here about the Conferenzen transcripts, relying as they do on shorthand records, which may have been of a fragmentary nature. But whenever there was an extensive address by Steiner, as in this case, the transcripts can usually be considered as reasonably authentic. So it seems likely that these were indeed Steiner’s views on the French language and culture.

Here we encounter a difficulty which modern-day readers will come across from time to time, where they will need to decide which Steiner they are meeting. By this I mean:

Is it Steiner the great initiate?

Is it Steiner the man of his time and nation?

Is it Steiner the fallible human being who can make mistakes?

In the passages above, we are not seeing anything of Steiner the initiate, but rather Steiner as a man of his time and nation. We should remember that he was speaking less than five years after the end of the First World War, a war which Germany had lost decisively. Could it be that behind his remarks there lies a kind of anger that the Central European culture of which he himself was such an ornament, had been so overthrown and shattered; whereas the French, on the coat-tails of the British and Americans, had found themselves on the winning side. This is surely Steiner speaking from the “normal” level of consciousness rather than the sublime; it could also be Steiner the man, who sees clearly the same shortcomings in French language and culture that have been identified by Jeremy Paxman, but is expressing himself with a chauvinistic bias that undermines any objectivity that might otherwise be there.

Steiner goes on to express his view that the school will have to teach French for the time being because it is necessary for the pupils to reach examination levels in languages in a sound pedagogical way by the time they are eighteen. He says: “Taking it for granted that it is justified that our pupils have this opportunity of attaining certain educational levels, it is necessary that we plan our language lessons the way we have to. We must swallow the pill until something different arises”.

Steiner, Marie Steiner, Wegman

Rudolf Steiner, flanked on his right by Ita Wegman and Marie Steiner on his left.

 

Steiner then returns to what I can only describe as his prejudiced views:

“As a language French is deader than Latin was in the Middle Ages when it was already a dead language. In the case of Latin there was more spirit alive in it when it was ecclesiastical and dog Latin than there is in French today. It is the French temperament, their blood, that keeps their language going. The language is actually dead, and the spoken language is a corpse. This appears most strongly of all in the French poetry of the nineteenth century. No doubt about it, the soul becomes corrupted through using the French language. It gives one nothing except the possibility of a certain phraseology. And people who speak French with enthusiasm proceed to transfer this to other languages. It is also possible at the present time that the French will even ruin their own blood, the very element which has kept their language going as a corpse. That is a terrible thing the French people are doing to other people, the frightful cultural brutality of transplanting black people to Europe. It affects France itself worst of all. This has an incredibly strong effect on the blood, the race. This will substantially add to French decadence. The French nation will be weakened as a race”.

This is quite shocking stuff from Steiner and of course it is nonsense. Steiner was clearly speaking here as an Austrian of his times and as a fallible human being who makes mistakes. To describe French poetry of the nineteenth century as a corpse, which presumably includes the poetry of Baudelaire, Verlaine and Mallarme, is simply to be absurd; one suspects that Steiner’s real problem was with the sensual and sexual elements of these poems. He would no doubt have regarded Baudelaire and Verlaine as decadent and depraved, which is rather to miss the point made by St Julian of Norwich that “sin is behovely” (useful or necessary) in our development as human beings, and that ultimately “all shall be well and all manner of things shall be well” – while in the meantime, the work of these French poets is part of the patrimony of human culture in the West.

The comment on black people is grossly offensive and typical of the prejudices of his times. The man who was speaking here was not the same Steiner who could speak the following out of his higher self: “What must never be forgotten is that the proclamations to the Shepherds and to the Kings contained a message for all mankind – for the earth is common to all. In that the revelation to the shepherds was from the earth, it was a revelation that may not be differentiated according to nationality. And in that the Magi received the proclamation of the sun and heavens, this too was a revelation destined for all mankind. For when the sun has shone upon the territory of one people, it shines upon the territory of another. The heavens are common to all; the earth is common to all. The impulse of the ‘human universal’ is in very truth quickened by Christianity.”

To return to the teacher-meeting: after all this, a teacher says that French has been abolished in Bavarian state schools and Steiner comments: “If it suggests itself here (i.e. were the Bavarian decision to be repeated in Wurttemburg), we shall shed no tears over the French language. Perhaps the French teachers will say something?” One can imagine the poor French language teachers who had had to listen to this demolition of their subject and who must have felt as though they had been absolutely flattened, both in terms of self-worth and in the eyes of their colleagues, just recovering themselves sufficiently to stammer out a feeble response: “We could not do it just on the spur of the moment”.

What do French teachers in today’s Steiner Waldorf schools make of all this, I wonder? In the meantime, I note that one of the new publicly funded schools, the Steiner Academy Frome, does not teach French, nor even German, but only Spanish and Mandarin. Jeremy Paxman would no doubt approve.

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February 15, 2015 · 2:54 pm

“Every school could use these methods…”

When one surveys the history of Waldorf schools following Rudolf Steiner’s death in 1925, it’s tempting to ask oneself about his intentions and expectations for the schools movement and compare them with what has actually happened. Did Steiner want Waldorf schools to spread throughout the world? Or did he want Waldorf methods to be taken up by other schools? Or perhaps a bit of both?

Rudolf Steiner in 1923.

I’ve recently come across some very interesting statements made by Steiner on the afternoon of 28th December 1923, at a meeting of the Swiss School Association held during the Christmas Conference in Dornach:

In addition to what I took the liberty of saying at the close of the last course which I was able to hold for the Swiss teachers, I have perhaps only a few more remarks to make in connection with the difficulties of the Swiss school movement. It seems to me that things do in part indeed depend on how the educational movement connected with anthroposophy is run here in Switzerland.

The Waldorf School in Germany has remained essentially in a position of isolation. Though there have been one or two further foundations, in Hamburg, Cologne and so on, the Waldorf School in Germany, in other words in a relatively extensive area, has remained a solitary example. It will remain to be seen, therefore, whether what is to be started in England as a kind of Waldorf school*, and also the school with three classes that already exists in Holland, will also to begin with remain as solitary examples.

first waldorf school

The very first Waldorf school opened in Stuttgart, Germany in 1919.

 

Apart from everything else it has to be said that the reason why these schools are still only isolated examples, and also why it can be expected that they will remain so for a long time, is simply that the present social circumstances really do make it impossible for an attitude to come about that could lead to the financing of a larger number of such schools. Experience over the years has shown this quite clearly. And this challenges us to think carefully about the whole direction we should take with our educational movement.

This is especially necessary with regard to Switzerland. For Switzerland is pervaded by a very strong sense for everything represented by the state. And now that the Swiss school association for independent education has been founded, I do believe that the chief difficulties will arise from this Swiss sense of statehood. Even less than anywhere else will it be possible here in Switzerland to find an opening for the belief that a truly independent school could be an example for a model method of education, or that schools such as this could be founded on a larger scale. We should not allow ourselves to be under any illusion in this respect. Aversion to a system of education that is independent of the state is very great here.

Of course what Herr Gnädiger has just said is right, namely that there will be interest in how things are done in a model school.

Least of all here in Switzerland can you expect the president of the Schweizerischer Schulverein, of whom you have spoken, to have any interest in the school other than that pertaining to its status as a model. Perhaps his interest will turn out to be such that he would like to influence Swiss state schools to take up certain methodological aspects from this model school. But this seems to me to be the only aspect that can be counted on to attract interest here in Switzerland. That is why it seems to me to be important to take up these two things wherever educational associations of the kind you have mentioned are founded; and also that many such associations should be founded, more and more of them!

Another aspect is that the crux of anthroposophical education is its method. The schools apply a certain method. It is not a question of any particular political direction but purely and simply of method. It is also not a question of any particular religious creed, or of seeing anthroposophy somehow as a religious creed. It is simply a question of method.

In the discussion that followed my lecture cycle my answer to questions on this was simply that the educational method represented here can be applied anywhere, wherever there is the good will to introduce it.

If this is done on the one hand, and if on the other hand — in order to create an understanding in wider circles — it is clearly emphasized that this is the proper method and that it is being applied in a school that can serve as a model, if these two points are given the main emphasis in the programme, if it is stressed that every school could use these methods and that a model school could demonstrate how fruitful they are, and if things are worked out neatly, then I believe that something could be achieved even in Switzerland. And then on the basis of these two points educational associations ought to be founded everywhere. But it would have to be made clear to everyone that the aim was not to found as many private schools as possible to compete with the state schools. In Switzerland such a thing would be regarded as something very peculiar and it would never be understood. But there would be an understanding for a model school which could be a source of inspiration for a method of education. Progress cannot be made in any other way. It is important to present these things to people in principle again and again and wherever the opportunity arises.

I believe it would be a good thing if you could always give the greatest prominence to these two aspects. They are perfectly true, and much damage has been done to us by the constant repetition of the view that Waldorf education can only be carried out in schools apart from the main stream, whereas I have constantly repeated that the methods can be applied in any school.

* This is a reference to the Priory School, Kings Langley, started by Margaret Cross and Hannah Clark as a pioneering co-educational boarding school in 1910. Miss Cross had been so inspired by Steiner that in 1922 she decided to turn her school over to the new Waldorf methods. Steiner visited the school at least once, probably twice, the only English school he ever visited.

The Priory School, Kings Langley, as Rudolf Steiner would have seen it when he visited on 16th April 1922.

Steiner is saying that he sees the need for a few model schools, which could be a source of inspiration for his method of education and which could also be used by any school, state or private, which has the good will to introduce it. He sees an important role for national education associations to promulgate his methods, rather than the creation of more and more schools. This implies that he wanted the national associations to fly the flag for Waldorf methods, while he wanted there to be a few model schools to act as demonstration centres for these methods, that could be visited by teachers and educationists from state and other independent schools. And he could hardly be clearer in stating that anthroposophical education has nothing to do with a political direction or a religious creed but is simply a question of method.

If Steiner had lived longer, perhaps we would have seen him encourage the development of school associations in each country. He would have wanted there to be a handful of Waldorf schools in each of these countries, but they would have acted as models of excellence and research in teaching and curriculum. He would also have wanted there to be the greatest possible interaction between the model schools and the rest of the educational culture of that country. One can envisage there would have been a much greater flow of teachers between state and Waldorf schools resulting in much more dialogue and cross-pollination of methods.

With the benefit of hindsight, it’s easy to see why events didn’t turn out in this way. After Steiner’s death, the tensions between members of the Vorstand in Dornach that had been held in check during his lifetime broke out; and these very public divisions in the executive split national anthroposophical societies as well. In the UK, the few Steiner Waldorf schools that were beginning to establish themselves had to do so against challenging odds. This constant struggle for everyday survival, alongside their teaching and administrative responsibilities, took up all the energies of these pioneers. Add to this a kind of isolationist mentality, arising perhaps from an almost arrogant sense of the superior virtues of their methods, and one can see how the independent Steiner Waldorf schools came to figure hardly at all as part of the national educational culture in their countries.

This is just one reason why I am pleased that we now have a number of publicly-funded Steiner academy schools, because they are already part of the pluralistic educational system of England in a way that the independent Steiner Waldorf schools have not on the whole managed to achieve. This gives hope for fruitful dialogue and exchanges with mainstream educational culture that can only benefit all parties, which was undoubtedly what Steiner had in mind. This could still happen and there are some encouraging signs of greater openness beginning to appear. As just one example, there is a link here and here to a 2-part article by Trevor Mepham, former principal of the Steiner Academy Hereford and current principal of the Steiner Academy Frome. Trevor’s article seems to me to be generous, open and non-dogmatic in its approach, as well as a gentle reminder to Steiner educators everywhere not to get too hung up on supposed principles and practice.

The Steiner Academy Hereford – the first of the new publicly-funded Steiner schools in England.

At the European level, one can also see encouraging signs of Steiner Waldorf schools opening up, for example by becoming involved with the School Education Gateway project funded by the European Union’s Erasmus +, the programme for education, training, youth and sport. Surely, the best and most effective gesture that Steiner Waldorf schools can make today is to say to colleagues in education around the world: “We have much to share and much to learn from one another. We don’t have all the answers but we would like to help develop the answers with you.”

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October 2, 2014 · 2:35 pm

The issue that isn’t going away – leadership and management in Steiner Waldorf schools

Two sad little messages from Steiner free school applicants have just been posted:

From North Devon:

“As you may be aware, the next round of Free School applications is in October 2014. Unfortunately all recent applications for Steiner Academies have been turned down by the Department of Education. The feeling is that they are trying to establish how the Steiner education system can progress within their guidelines.

It has therefore been decided that it would be best to wait until after the general election in 2015 before considering another application.

We know that this will leave many disappointed parents and children, not to mention the hard working support team who helped with the initial application and events, but hopefully next year will enable us to move forward. We would like to thank all of you for your kind support.”

And from Leeds:

“After a couple of very trying months, the team has decided to withdraw its application for a new Steiner School in Leeds. The main reason for this decision was our inability to recruit the kind of outstanding leader which the Department of Education and the New Schools Network wanted us to have. We were also concerned by the lack of alternative schools which have been successful in the last application round- the window for alternatives to receive state funding seems to have closed.

It is with a heavy heart over many years of hard work, effort, hopes and commitment that we’d like to say thank you for your support. We understand that this decision must be as disappointing to you as it is to us.”

I don’t know much about the background to these stories, though it is rumoured that Lord Nash, the schools minister in the Department for Education with responsibility for the free schools programme, is not keen to let through any more Steiner academies. What I do know is that Steiner Waldorf education in the UK is in a difficult phase, much of it due to our slowness to evolve our practices and professionalism.   The main reason for this is that the private schools are unable to improve themselves sufficiently because of the weaknesses of leadership and management inherent in the college of teachers system.

The message from Leeds quoted above is indicative that the independent Steiner schools’ movement in the UK is not producing sufficient numbers of people with the leadership or management experience (or perhaps the motivation) necessary to take on the role of principal in the new academy schools. The latest free school to be approved, Steiner Academy Bristol, has appointed a teacher from a non-Waldorf background as principal.

But it’s not just the new publicly-funded academies which are affected by these weaknesses – the recent closures of the Steiner schools in Aberdeen and Glasgow were ultimately caused by inadequacies in the management of those schools.

That’s not to say that there aren’t people within the independent schools who could become principals – I know some highly capable individuals, some of them leading quite unhappy and frustrated lives because of their inability to express fully their leadership talents within the college of teachers system to which they are so committed.

Nor, from what I gather, is the situation much better in the USA. A well-placed correspondent has written: “Our North American Waldorf schools, with a few notable exceptions, are not very well led. Few are even moderately successful at the institutional level. The root cause of this is cultural and it exists movement-wide. But it more or less guarantees that we will continue to alienate families by the hundreds across the country year after year, because lack of effective leadership means that real problems are not addressed effectively or in a timely manner. For all of our strengths as a movement we will have to do a lot better at managing operations if we are going to significantly reduce the number of legitimate complaints about individual schools.”

A powerful expression of such parental alienation has recently appeared in this Open Letter to Waldorf Educators.

My own feeling, which I have come to with reluctance as someone who has worked in an independent school and loves the education and its many strengths and wonderful qualities, is that the future of Steiner Waldorf education in this country will be safeguarded mainly by the state-funded academy schools, in which a principal works alongside the college. The Steiner academies are doing very good work, as is shown in the Ofsted reports for the Hereford and Frome schools; they are heavily over-subscribed and they have widespread parental support.

The roots of our present difficulties are manifold and I will be writing about them in my next posting. The independent Steiner schools struggle against great odds and yet most of them continue to achieve wonderful outcomes for their pupils and parents. What I wish to express right now is that Steiner Waldorf educators are working with the name of Rudolf Steiner, who was in my view a great initiate and one of the most remarkable human beings of the 20th or indeed any century. For us to provide anything in Steiner’s name that is less than consistently good is in a way a kind of betrayal – and this to me is unacceptable.

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