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The Curriculum of Waldorf Education: Some Basic Principles and Practices

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Abstract

This chapter presupposes some acquaintance with the basic concepts of Steiner’s understanding of the human being, introduced in Chap. 4. The concept of curriculum is here taken in the widest possible sense. It is not only about curriculum plans or documents but about any- and everything that children can ‘go through’ in school, i.e., all actual and possible experiences, conscious and subconscious, that they are intended to have. After a general introduction, pointing out the many aspects and dimensions of Steiner’s curriculum ideas, an attempt is made to explain some of them in a more linear fashion, starting with the general ones that apply to all teaching, then going on to more specific ones that apply to certain age groups and school subjects. Some points about what it means to be and live the life of a Waldorf teacher are taken up. The chapter ends with a short section on the significance of school architecture.

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Notes

  1. 1.

    English edition: Steiner (1989b).

  2. 2.

    Natural science needs a ‘redemption’ through art, and Goethe’s studies of nature gave an important impulse in this direction. Art in its turn needs to be redeemed by religion, and religion is to be redeemed by knowledge, i.e. spiritual science (Unger 2012). Redemption here means a kind of liberation or ‘unfreezing’ from too rigid and limiting practices and thought patterns. This warming up and expansion come from the feeling realm, the cognitive aspect of feelings, ‘thinking with the heart’ and not only with the head.

  3. 3.

    English edition: Steiner (2011).

  4. 4.

    See also Hadreas (1986, pp. 100ff) for a highly interesting example of how the words for earth and sea in different languages share a similar expressive structure, despite consisting of different phonemes. Furthermore, there is the fascinating book of Abram (1997), who presents an ecological philosophy of language, based on similar ideas.

  5. 5.

    It is important to emphasise that the future of human evolution is by no means given, it is a drama the outcome of which is highly uncertain (cf. Dahlin 2012).

  6. 6.

    ‘A lecture for prospective parents of the Waldorf school’. Available: http://www.bobnancy.com/lectures/s3829a.html (accessed 01 Feb 2017).

  7. 7.

    An interesting advocate for teaching as an art is Eisner (1985), who expresses some insights overlapping with those of Steiner: teachers make judgements based on qualities that emerge during the actions of teaching; teachers are influenced by qualities and contingencies that are unpredictable; the ends of teaching are created in the process of teaching; and teaching can be performed with such skill and grace that the experience of the students is aesthetic (pp. 175–177).

  8. 8.

    It may happen that the striving for a harmonious, all-rounded development of human abilities comes into conflict with the intellectual talents that some students may have in certain areas, and which they wish to develop further (cf. Helsper et al. 2007). In the Waldorf school ethos, such students may even be stigmatised as a swot. This problem takes a lot of attention and care for the teacher to handle.

  9. 9.

    See Suggate et al. (2013) and Suggate (2013) for empirical evidence that in the long run it does not matter much whether a child achieves literacy at an early or a later age.

  10. 10.

    English edition: Steiner (2004).

  11. 11.

    The pentatonic scale is considered especially suitable before the age of 9. There is an interesting phenomenology behind this idea, explained by the anthroposophist and composer Lauer (1989, p. 189ff): the pentatonic scale lacks a definite tonic or starting note; that is, any of the five notes can be used as the tonic. It can therefore be said to lack a definite base, or ground—it is as if the music is hovering above the Earth, never landing. This agrees with the nature of the young child; whose soul is not yet really ‘grounded’ on the Earth. Pentatonic music is found in many ancient cultures, such as the Chinese, the Aztec in South America, the ancient Egyptian, and the Celtic.

  12. 12.

    In another context, Steiner says that the social question is really a moral-religious question, albeit on the condition that such questions are dealt with on the basis of spiritual insight (1986a [GA 307], p. 28). One may take this as an example of a hopelessly muddled view of the world—or as one of how everything can be seen from many different but equally relevant points of view.

  13. 13.

    http://classics.mit.edu/Aristotle/poetics.html (accessed 01 Feb 2017).

  14. 14.

    For an example, see https://www.amazon.co.uk/Transformers-Robots-Disguise-3-Step-Grimlock/dp/B00P95Q2VC/ref=sr_1_3?s=kids&i.e.=UTF8&qid=1479717353&sr=1-3&keywords=transformers.

  15. 15.

    The context of Arendt’s reasoning is political philosophy and thus completely different from that of Steiner. However, she points out that true authority is clearly separated from force or violence (these are resorted to when authority is lost), and that it is incompatible with rational persuasion, because the latter presupposes equality and argumentation (1961, p. 93). In these aspects, there is a certain affinity with Steiner’s ideas, which also exclude force, and opposes the view that children before puberty should be reasoned with as equals. Arendt further argues that the loss of the traditional meaning of authority is related to an increasing unwillingness among modern people to take on responsibility for things.

  16. 16.

    As noted above, the afternoons are devoted to bodily, practical or aesthetic activities. Cognitive subjects are usually studied in the morning, when the mind is fresh and more receptive; this is another aspect of rhythm on the daily scale.

  17. 17.

    Orthography is about spelling, hyphenation, capitalisation, word breaks, emphasis and punctuation.

  18. 18.

    In close observation of the heart beats, one finds that the interval between two beats always varies, even if the overall rhythm is steady, because the rhythm must adapt to everything else that goes on in the body. This is an example of the balance between order and chaos on the microlevel. If the interval was exactly the same, it would mean too much order and indicate a disturbance of the heart function (Goodwin 1999).

  19. 19.

    GA 299 is translated into English, cf. Steiner (1995b). This edition contains an interesting afterword by Adam Makkai, Professor of Linguistics at the University of Illinois.

  20. 20.

    Even though Waldorf education grew out of German soil, Steiner intended it to be for the whole of humanity—which is not to say that its curriculum should not be adapted according to the ethnic context in which it is applied; on the contrary. This is, however, a challenging task that many Waldorf schools struggle with, especially since the recent interest in Waldorf education in China and other non-European nations.

  21. 21.

    For an example, see Wohlleben (2016).

  22. 22.

    English edition: Steiner (2010).

  23. 23.

    This is now verified by empirical studies, see for inst. Zajonc (1980). The difference between such studies and Steiner’s approach is that the former just note the fact, whereas Steiner in addition points to the possibility of changing such ways of functioning through inner work.

  24. 24.

    By personhood is meant something deeper and more encompassing than ‘personality’, which usually refers to a person’s external and more obvious attitudes and behaviours (cf. Dahlin and Larsson in press).

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    Bo Dahlin

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Dahlin, B. (2017). The Curriculum of Waldorf Education: Some Basic Principles and Practices. In: Rudolf Steiner. SpringerBriefs in Education(). Springer, Cham. https://doi.org/10.1007/978-3-319-58907-7_5

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