travels in education: towards waldorf

Volume10(2):51-81www.ejolts.netISSN2009-1788

Educational Journal of Living Theories

Travelsineducation:TowardsWaldorf2.0

NeilBoland

Neil Boland

AucklandUniversityofTechnology

Copyright:©2017Boland.This is an open access articledistributed under the terms ofthe Creative CommonsAttribution Non-CommercialLicense, which permitsunrestricted non-commercialuse, distribution, andreproduction in any medium,providedtheoriginalauthorandsource are credited.

Abstract Thisarticledocumentsanexploratory,values-basedprocessinvolvingculture,societyandcontemporaneityinSteinerWaldorfeducation.IdothisbyusingmyowndevelopingvaluesasalensthroughwhichIassessandcritiqueSteinereducationalpractice.Throughthegrowingawarenessandarticulationofmyownvalues,IlookatnotionsofrepresentationinSteinereducation,andinvestigatethedegreetowhichitrespondstoideasofequityandsocialjustice.Iillustratethedevelopmentofmyliving-theorybyusinganactionresearchmodel,workingthroughcycleswhichexpandgraduallyfrompersonalreflectiontointernationaldiscussion;IarticulatehowthesedevelopingvaluesinturninfluencepeopleIworkwithandthosefurtherafield.Thisprocessisofitsnatureunfinished;Irecordherethefirstsevenyears.

Keywords: Waldorf; Steiner; Social justice; Place-based

education.

Travels in education

Educational Journal of Living Theories 10(2): 51-81, http://ejolts.net/drupal/node/309

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Introduction

This article explores and records aspects ofmywork over the past seven years. ItdocumentsapersonaljourneyshowinghowIbecameawareofincreasingtensionsbetweenmyown values andones I sawbeing enacted in Steiner settings. It reveals how this thenchallengedme to confront, disrupt and reviewmy own previously held opinions, to viewfamiliar things through different lenses (see Figure 1) and to identify and develop myresponsesfurther.Thisledmetochallengetheuncriticalacceptanceofopinionsometimesfoundwithin proponents of Steiner education, aiming instead to help cultivate authentic,respectful,contemporaneousvalues.

Figure1.Familiarsituationsviewedthroughdifferentlenses

Steiner, or Waldorf, education is based on the work of Austrian philosopher andpolymath, Rudolf Steiner (1861-1925). Since the first school was founded in 1919 inStuttgart,Germany, therearenowovera thousandschoolsaroundtheworld. Ithasbeendescribed as the world’s largest non-denominational education movement (Reinsmith,2008).TheoriginalschoolwasbegunforthechildrenoftheworkersoftheWaldorfAstoriaCigaretteFactory;fromtheoutset,theWaldorfmovementhascontainedastrongelementof social justice (Section for Social Sciences, 2017). I have been involved in Waldorfeducationforover35yearsasanearlychildhood,primaryandsecondaryteacher,aswellasworkingasateachereducatoronfivecontinents.IamcurrentlyemployedasseniorlecturerineducationatAucklandUniversityofTechnologyinNewZealand,whereIamcoordinatoroftheundergraduateandgraduateprogrammes.

Atthesametimeaslookingatmyowndevelopment,Itrytoillustratehowitislinkedto, or has had an effect on, the development of ideas within the Steiner educationalcommunityinternationally.TheaimofthisinternationalprocessisthedevelopmentofwhatIherecallWaldorf2.0.

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What are the influences on my own learning?

In going through thisprocess, I havehad to identify andanalysemyown thinking,feelingsandactionsanddeepenmyengagementwithawidebodyofliterature,farbeyondthewiderdisciplineofeducation.Beforedocumentingtheprocessandtosetthescene,asitwere, Iwould like to identify and isolate ideasandpeople thathavehadand continue tohaveasignificantinfluenceonmythinkingandthewayinwhichIviewtheworld.

I agreewith Bullough and Pinnegarwhen they state that, ‘... the consideration ofontology, of one's being in and toward the world should be a central feature of anydiscussionofthevalueofself-studyresearch’(2004,p.319).Oneofthereasonsforwritingthis article is to evidence the central importance of ontology, as I hope to create rippleeffectson,‘...socioculturalandsocio-pedagogicalothers’(Qutoshi,2016,p.1)andperhapsinfluencetheirlearning.

Anthroposophy

Anthroposophy, Steiner’s philosophy or cosmology, is the foundation of Steinereducation. It is difficult to explain in few words. Perhaps the most concise definition is,‘Anthroposophyisapathofknowledgewhichseekstounitethespiritualinthehumanbeingwiththespiritualintheuniverse’(Steiner,1924,p.14).

First and foremost, it is apathof knowledge, anactivepathwhicheach individualneeds to tread in theway sheorhe chooses. It is cognitive, conscious, clearanddefined.This does not negate the great importance of the arts, of inspiration, imagination andintuition,whicharevitalbut,asanyartistwill tell you,practising thearts requiresahugeamountofhardworkandwill-power.IoriginallytrainedasamusicianandhavemanytimescomeacrossthenotionfromothersthatImustsomehowhaveemergedfromthewombasan accomplished pianist, conveniently ignoring the thousands of hours of hard work andstressful competitionwhich allowedme to be successful. Anthroposophy is similarly hardwork.

The underpinning aspect of anthroposophical work and of Steiner’s hopes for theteacherisanactiveinnerlife.ItwasandisanexpectationthatallSteinerteachersareonapathofinnerdevelopment,arestrivingtobecomebetterhumanbeings.Steinergavemanyindicationsforhowthiscouldbedone(amongothers,Steiner,1904;2004),butthechoiceofpathisuptotheindividual.Ifanthroposophyisexperiencedasthispathofhonest,innerstriving,itbecomesalivedspirituality,whichisthenwhatSteinerintended.

LikeThayer-Bacon,‘Iwanttocautionusagainstequatingspiritualitywithreligion,forreligion is connected to particular religious expressions such as Judeo-Christian, Muslim,Hindu,orBuddhisttraditions’(2017,p.2).IsupportLingley(2016)whenshestates:

The defining elements of spirituality … are an engagement in a search for purpose andmeaning;anorientationoffaithinregardstosomethinglargerthanoneself…;acapacityforself-awareconsciousness;experiencesofawe,love,andtranscendence;aninterestinethicalormoralcommitments;andadispositionofwonderandinquiry.(p.2)



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Ifthisspirituality isnot livedandexperienced, itcanbecomeamerehandingonoftraditions,evermorepoorlyunderstoodandempty,sayingtherightwords,conformingtoaseriesofnormstobethoughtofas, ‘...agoodWaldorfteacher’ (Denjean,2014). IbelievethisrunsfundamentallycountertotheimpulsethatSteinerinitiated.Thereisthenalimittothenumberofgenerationsacrosswhichtraditioncansuccessfullybehandedon. Ibelievethis is what is behind the current drive to refocus Waldorf teacher education (Osswald,2017),tocreateWaldorf2.0.

Authentic,values-ledpracticespeaksofauthenticitytoothers(Sparrowe,2005)andhasagreatchanceofaffectingchangeinothers.Inordertobealivedspirituality,ithastobealive;beingalive,ithastobecontemporary–ithastodiscoverwhatiscontemporary.Idonotbelievethatoneisabletoembodyalivedspiritualityandbeofthepast.Authentic,livedpracticeis,ofnecessity,contemporaneous:

Knowledgedoesnotkeepanybetter than fish.Youmaybedealingwithknowledgeoftheoldspecies,withsomeoldtruth;butsomehowitmustcometothestudents,asitwere,justdrawnoutoftheseaandwiththefreshnessofitsimmediateimportance.(Whitehead,1929,p.98)

Theexploratorystrivingforthisfreshnessisasignificantaspectofthisstudy.

Concepts of social justice

I was born and brought up in the northeast of England inMiddlesbrough, a townknownintheUKforhighratesofsocialdeprivation(Anon.,2012;Bell,2016).Yearslater,Ihavefoundthatexperiencesinmyearlyandschoolyearshavestronglyaffectedmysenseofsocialjustice.Whattheterm‘socialjustice’meanstomeisthatallmembersofsocietyareacknowledgedasofequalmerit,valueandimportance.Itmeansthatsocial,monetaryandlandresourcesandrightsneedtobesharedequitably.Inaddition,nogrouporgroupswithinsociety should be privileged to the detriment of others, be that based on gender, class,wealth, resource ownership, culture, belief or non-belief, ethnicity, sexual or genderorientation,epistemologicalviewpointorotheridentifyingcharacteristics.Theideaofalevelplaying-fieldforallisanidealisticaim,butonewhichspeakstosomethingdeepwithinme.Initially, one of the strongest intolerances I have had was observing how wealth andland/houseownershipcreatedprivilegedlayerswithinsociety,themembersofwhichhavemuchgreateropportunitiesthanothersoflesserwealth.Inparticular,Ihaddifficultywhentheseopportunitiescreatedistancebetweengroupswithinsocietyandareseenasa‘right’that their wealth affords them. This creates a discernible sense of self-satisfaction andentitlement,atthesametimeasanemotionaldistancefrom,andlackofempathytowards,those less privileged. Poverty and social exclusion become the ‘fault’ of the poor (Collins,Cox,&Leonard,2015).Mywishforamorejustsociety,initiallylimitedtolesseningdivisionsbetweenthe‘haves’and‘have-nots’,hasgreatlybroadenedintimetoincludeothergroupswhichareunder-represented,repressedanddiscriminatedagainst(McLennan,McManus,&Spoonley,2010).Someofthewaysthisbegantodevelopwithinmearedetailedbelow.

I fullyacknowledgethat Iwriteassomeoneundoubtedlyprivilegedbythesociety Iwork and live in on many levels, as male, white, middle-aged, educated, able-bodied,

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employed, and so on. I also acknowledge that this status creates multiple levels ofcontradictionwithinmewhichwillnotbefullyresolved.AsMcLaren(2004)says:

Mywhiteness(andmymaleness) issomething Icannotescapenomatterhowhard I try. [Icome to termswithmywhiteness] in livingmyown lifeasa traitor towhiteness. I cannotbecome lazy; if allwhites are racist at some level, thenwemust struggle to become anti-racistracists.

Tangata whenua, indigeneity

I work in New Zealand, a country whose tangata whenua1 were 'colonised' byEuropeans from the early 1800s onwards.Questions, issues, injustices, contradictions andminor successes in the area of post-colonialism are familiar to me and ones which Iencounter many times a day.2 Many of my students identify as Māori, as do friends,colleagues,neighboursandacquaintances.ThecontestedhistoryofAotearoaNewZealand(see forexampleWalker,1984,andKing,2013)andtherichmulti-culturaldemographicofwhereIliveandworkinAucklandisaconstantsourceofinspirationformetoworktowardssocialjusticethroughanti-discriminatoryandanti-oppressivepractices.Itisofcourseaworkinprogress.

Iamgratefultohavebeenabletomeet,workandcorrespondwithrepresentativesofotherIndigenousgroups,amongthemAustralianAboriginal,Hawaiian,IncaandCree,andtodiscussconceptsofeducationaslivedspiritualitywiththem.Theserichexperienceshavestrongly influenced aspects of my thinking, as has the work of decolonisation theorists(amongothers,Smith,2012).

Colleagues

There is awhakataukī (proverb) in Māori which comes to mind when I think ofinfluencesonmylearning:

Heahatemeanuioteao?Hetangata,hetangata,hetangata.Whatisthemostimportantthingintheworld?Itispeople,itispeople,itispeople.

Some of the most powerful learning I have experienced has been thanks tocolleagues I have had at different stages inmy life. The learningwas themore powerfulbecause it was not formal. I am privileged to have worked with many people who arefundamentally different to me, with different outlooks, life experiences, from differentbackgrounds and cultures, having different educational journeys and from whom I havebeen able to learn an immense amount. This has never beenmore the case than inmy

1Māori,‘peopleoftheland’2Post-colonialismmeansdifferentthingstodifferentpeople.Iuseitheretorefertotheperiodinwhichthereis'anengagementwith,andcontestationof,colonialism'sdiscourses,powerstructures,andsocialhierarchies'(Gilbert,&Tompkins,1996,p.13).



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presentpositioninwhichImixwithmanyhighlytalented,creativeandinspirationalpeople.I am grateful for their experience and insight on a daily basis. It has expanded myunderstandingofeducationinitsbroadersenseimmenselywhichinturnhasbenefitedmyunderstandingofeducationingeneralandofSteinereducation.

In attempting to articulate my living-theory, I identify multiple positionalities inrelation to the research (Herr&Anderson,2005). I experience themas follows (the list islikelyincomplete):

• Iamworkingalone,studyingmyownpractice,pastaswellaspresent,directingmyattentioninwardasIattempttoisolate,identifyandmapmyownvalues

• My long experienceworking in Steiner education allowsme to think ofmyselfand act as an insider, one who belongs, working collaboratively with otherinsiders

• At the same time, as I no longerwork in a Steiner school but in amainstreamuniversity,Iamanoutsiderworkingcollaborativelywithinsiders

• Iamalsoanoutsiderobservinginsiders(andtheirwork)atadistance.

Thismultifacetedpositionalitygivesmeaprivilegedposition,allowingmetoobserveissues frommultiple sides, triangulating them constantly. The simultaneous experience ofintimacyanddistanceremindsmeofEliot’s(1942)LittleGidding:

WeshallnotceasefromexplorationAndtheendofallourexploringWillbetoarrivewherewestartedAndknowtheplaceforthefirsttime.(p.240)

Someonesaidtomeoncethatafishisnotawareofthewateritswimsin.IhaveleftthewateroftheSteinerschoolandperceiveitdifferentlytowhenIwasimmersedinit.

Wider network

Finally,Iamgratefulforotherformativeandsignificantmeetingsandconversationsduring this time,whichhave fed into theaction research loop. These includewith FlorianOsswald and Claus-Peter Röh, leaders of the Pedagogical Section of the Goetheanum,Switzerland; with countless colleagues and friends in Australia and New Zealand; withProfessor Dr. Hornfay Cherng of the National Tsing Hua University, Taiwan; Dr MartynRawson of Germany; Dr Jocelyn Romero Demirbag of Hawai‘i, Dale Saddleworth of theUniversityofEdmonton,Canada;andothers toomany toname. Individuallyand togetherthey have challenged and encouraged me at all stages of my work, served as soundingboardsformetobounceideasoff,toldmeoftheirownprojectsandinterestsandhelpedmekeepaglobalperspectiveduringmylargelysolitaryworkintheAntipodes.Myheartfeltthanksgotothemall.

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Iwould likeparticularlytothankandacknowledgemycolleagueDrLynetteReidofNgāti Porou3 for reading this article from a perspective of te ao Māori and for hersuggestionsandcomments.

I would also like to acknowledge those people who have challenged or disagreedwithwhat Ihavesaidover theyearsandthosewithwhomIhaveclashedor,moreoften,who have clashed with me. These challenges and opposition have been an importantstimulustomythinking,makingmequestionmyworkstrongly.Theyhave(Ibelieve)beenfor a number of reasons, all ofwhich I acknowledge as areas of actual or potential livingcontradictionwithinme.

Theyincludeme:

• troubling accepted norms, either too strongly or not strongly enough (and ofcourseItooclungtoacceptedformswhenIwasworkingasateacher);

• ‘dispellingthedream’ofanidealisededucation;

• beingaEuropeanmale, challenginggendered,European traditions (asMcLarensays (2004), ‘Mywhiteness (andmymaleness) is something I cannotescapenomatterhowhardItry’);

• beingwhitewhilechallengingcoloniallegacies(ditto).

I do not see, however, that I should not speak out because I come from andrepresentprivilegedgroupswithinthesocietyinwhichIlive.LikeMcLaren,thislikelyactsasagoadtomakeme‘notbecomelazy’ortorelaxintothestatusquo.Ihaveobservedmyselfbecomesomethingofanagitator,aprovocant,someonewhoseeks–likelyassistedbybeingwhite,Europeanandmaleinapositionofsomevisibility–tochallengethestatusquoandhighlightareasofwhatIperceivetobeinjustice.Ihavesometimesstatedatthebeginningofkeynotes that it is my hope to irritatemy audience, to challenge them so that they willchallengetheirownmind-sets.Thisisessentiallythewishtobethegrainofsandordirtinanoysterwhichmay,intime,makesomepearlsappear.Otherswillformtheirownpearls;Iamcontenttobetheirritant.

ToquoteThayer-Bacon(2003):

No scholar has a perfect view into the lives of others, regardless of cultural and historicalaffiliations.ItakeheartinknowingtheideasI[discuss]herearepowerfulenoughtostandontheirown,withouthelpfrommeandregardlessoftheharmImayunwittinglycausethem.(p.154)

IthankthesecriticsfortheinteresttheytookandtakeinwhatIhavetosayandforengaging with me in conversation about it. Their counterviews are important and havehelpedinthewritingofthisarticle.

3TheNgātiPorouiwiortribeistraditionallylocatedintheEastCaperegionofAotearoa.



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The context and the challenge

Steiner Waldorf Education began in Germany in 1919. The founding of the firstschool,forfactoryworkers’children,containedastronggesturetosocialjustice.ThesocialfabricofGermanyhadsufferedgreatlyduringtheFirstWorldWar,andthefirstschoolcamefromanimpulsetocreateaneducation,whichwouldhelpcounteraggressivenationalism,predatory capitalism and social injustice (Steiner, 1919).4 The education has since spreadaround theworld and is expanding into new areas, especially in Asia (Cherry, 2014). Thisgradualexpansionhasnotcomewithoutquestionsandchallenges, specificallyaround thedegree towhich theaccepted curriculum is Eurocentric and towhatdegree the valuesofWaldorf education as it is currently practised in many locations are European/Westernvalues (see Bishop, 1996, for a New Zealand perspective on the importance of researchresponsive to non-Western viewpoints). There is a growing body of literature questioningthespeedanddegreetowhichSteinereducationisadaptingtonewcultures,environmentsandtimes(amongothers,Boland,2014a,2014b,2014c,2015,2016,2017a,2017c,2017d;Cherng,2016;deSouza,2012;Dewey,2012;Hoffmann,2015,2016,2017;Rawson,2010;Stemann,2017;Tang,2010;Ullrich,2008;Willmann,2014).

In what follows, I ‘... draw from [my] own personal biography, struggles, andattempts to understand [my] own contradictions in the context of the contradictions ofschooling’.(Torres,1998,p.7).

The method(ology)

Ihavetakentheexplorationofmyownvaluesandcreationofmyliving-theoryandexamineditasifitwereactionresearchinitsbroadestsense,constantlydevelopingandinaprocess of becoming. This action research has taken place over a period of 35 years;however,thelargemajorityhasbeenunconsciousandundocumented.Itwasthestrivingofa practising teacher trying to improve his classroom practice, his understanding of thehumanbeing,andofeducation.

ThepathIhavesoughttotreadismoresolitary,inthatitisaninnerjourneyandnotaphysicalone.Ittakesplaceinthesoulandinthemind.Theisolationthiscancauseisbothastimulusandaburden.Lackofimmediatecolleaguesstimulatesmebecause,alone,Icangoinanydirection,thinkanythoughtfreeofimmediateinfluenceandstrikeoutinboldnewdirections.Itisaburdenbecauseitislonelywork,andIcanmissthestimulusorsupportofothers. Discovering colleagues on their own journeys is amoment ofmutual celebration.ThankstothepoweroftheinternetandGoogle,thesetravellersincreasinglytaketheform

4 These are negative tendencies which Steiner identified as symptomatic of society in 1919 and whichaccountedformanyoftheillsofsociety.Isuggestthattheyareevenmoresymptomaticofthecurrentworldsituation. They are possibly self-explanatory, but I explainwhat theymean tome. Aggressive nationalism –expansionism, lack of cooperationwith or interest in others, lack of concern for people of other nations orgroups;predatorycapitalism–anon-sustainableformofcapitalisminwhichcorporategainisparamountandprivateprofit isencouragedattheexpenseofpublicgood;social injustice– ignorance,apathyoracceptancethat some groupswithin society are underprivileged, discriminated against andoppressedby others (‘that'sjusthowitis’).

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Figure2.Theresearchsequence

of postgraduate students around the world, leading to fruitful digital conversations andcyber-collaboration.

Overthepastsevenyears,myworkhasbecomemoretargetedanddeliberateas Iengagedmore consciously with the topic. It has been focussed around lectures given tovarious audiences around the world on notions of stagnation-adaptation, fixity-flexibility,and inclusion-exclusion, among others, using my own values and understandings as thestimulus. Giving these keynotes has been a very public way of explaining my values toothers,oftentohundredsofpeopleatatime.TheyareoccasionsinwhichIgivedetailsofwhat isbehindme sayingwhat Idoand then showinghow I attempt to liveup to this inwhat I do andwhat I say. I ammore than awareofmyown shortcomings in this regard.Duringandafter each setof lectures, I havediscussed topicswith friendsand colleagues,receivedemailfeedback,verbalchallenges,aswellasprotestfromsome.Allofthesehavepushedmythinkingfurtheras Ipreparedforthenextseriesoftalks.Myteachingpracticeandthecontentofmylectureshaveundergoneasimilarevolution.Theprocesshasbecomeastandardactionresearchloop.

Addedtothishavebeentworesearchprojectswhichfedintotheprocess.ThefirsthasbeenpublishedinanarticleTheglobalisationofSteinereducation:Someconsiderations(Boland, 2015). It details an investigation into experiences of Māori, Indigenous NewZealanderswithinSteinereducation.Theparticipantswereex-studentsofmine,allMāori,registered teachers and trained in Steiner education. The second was a more extensiveactionresearchprojectwiththefacultyoftheHonoluluWaldorfSchoollookingathowtheirnotions of place and belonging in Waldorf education changed over time (Boland &Demirbag,EJOLTS,2017).Itshowshowawholefacultyrespondstocriticalquestioningasaspurtocarrytheirthinkingfurther.

These two projects have allowed me to see how others adopt/adapt my initialthoughtsintoconcreteactionwithteachersandstudents.Theconsequencesandresultsofthishavehelpedmerefinemythinking,becomemoreawareofthevaluesIhopetoembodyandtakethingsfurther.

Youarenowabletodemonstratehowyouractionsareunderpinnedbymoralcommitment,and how you are aiming to help other people, also to understand the need for moral



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accountability.Youareaimingtotransformpracticeintopraxisatanindividualandcollectivelevel(McNiff&Whitehead,2010,p.191)

Theseprojects,countlessconversationsandemailconversations,talksonSkype,longinternationalphonecallsandsharedmeals incitiesaroundtheglobehaveall fed intothisactionresearchcycle.

The journey

Asmentionedbefore,themilestonesinthisprocessaretalksandpublications.Theyhaveallbeenprecededbylengthyperiodsof introspection,studyandinvestigation.Ihaveidentifiedfivestagesmovingfromlocaltoglobal.

Cycle one: the topic makes itself visible 2011–2012 IreturnedtoworkinNewZealandin2011after14yearsoverseas.Iwasemployed

mainly to lecture in Steiner education at a large university. Two thingswere immediatelyapparent:thedemographicofAucklandhadchangedsignificantlyinthisperiodanddiversitywasnowthenorminmanyareasoflife,particularlyinthestudentpopulationofthecity5;secondly, in thetime Ihadbeenaway,educationalpriorities inNewZealandhadchangedand that te reo Māori, tikanga Māori and te ao Māori (Māori language, customs andworldview)were acknowledged to a far greater extent than hitherto. As part ofmy ownprofessionaldevelopment,itwasnecessaryformetoundertakesomeswiftlearning.Steinereducationisstronglyunderpinnedbyaviewofthedevelopingchildwhichacknowledgesthebody, soul and spirit. Making strong connections between Māori cosmology andanthroposophywasnotdifficult.

A detailed exploration of this is far beyond the scope of this article. However,somethingIwroteseveralyearsagoforanapplicationtotheMinistryofEducationinNewZealandisrelevanthere(Boland,2014c,pp.1–3).

Themost fundamental similarity is that theworld pictures, the cosmologies ofMāori andSteiner, acknowledge the reality and complete interconnectedness of the physical andspiritualworlds(Fraser,2004).MayandAikman(2003)commentthatschoolingwhichdoesnotacknowledgethisrealityasacorefeature‘...hascontributedsignificantlytothe lossofindigenous identity,controlandself-determination.’ (p.143).ForSteiner(1924),thetaskoflifeistoguide‘...thespiritualinthehumanbeingtothespiritualintheuniverse’(p.14)to(re-)uniteonewiththeother.

InRudolfSteiner’sphilosophy,thehumanbeingislookeduponasthreefold:body,soulandspirit(Steiner,1910).ThisalignscloselywithDurie’swell-knownmodelofMāorihealthandwellbeing,tewharetapawhā(thefourwallsofthehouse,Figure2).

5Aucklandisacknowledgedasoneofthemostdiversecitiesintheworld(Chen,2015).40%ofthepopulationwasbornoverseas(apercentagewhichisrising)andbi-andmultilingualismisbecomingthenorminschools.Approximately50%ofthepopulationidentifyasofEuropeanheritage,25%MāoriandPacificIslandand25%Asian,with the latter two groups becoming increasingly better represented.Developing educationalmodelswhichsupportandaresensitivetothisgrowinglevelofdiversityisapressingneed(Harvey,2015).

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Figure2.tewharetapawhā

TeaoMāori Steinerterminology tetahawairua spirit tetahahinengaro soul tetahatinana body tetahawhānau socialwell-being(seebelow)

This viewof thehumanbeingas a spiritual beingofbody, soul and spirit, thatoneaspectcannotexistwithouttheothers,iscommontobothSteinereducationandMāoricosmology(Denford-Wood,2005;McLoughlin,2007;Metge,1995).

Regardingtetahawhānau,parentsandwhānau6areinvolvedintheorganisationofSteinerschools to a higher degree than is found in most other schools. The importance of thisrelationalmodeliscarriedoverintothepedagogy,whereitiscommonforateacherto‘loop’,i.e. to be themain teacher (class teacher) of the same groupof children throughout theirprimary/intermediateschooling(Clouder&Rawson,1998),leadingtocloseandlastinglinksbetween the students, students’whānau and the teacher. Steinerwrotewhat is called themotto of the social ethic, which sums up this relational model: ‘The healthy social life isfoundwhen, in themirror of eachhuman soul, the community can find its reflection, andwhen,inthecommunity,thevirtueofeachoneisliving’(Steiner,1912–1924,p.182).

Itwouldbeinterestingtoexploretetahawhānauinthisregard.

6Māori:mostsimplytranslatedintoEnglishas'extendedfamily'.



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InconversationwithDrJocelynRomeroDemirbagofHawaiʻi,Idiscussinvideo1howIbecameincreasinglyawareofatensionbetweenwhatIsawbeingvaluedinschools,andwhatIsawoutsidetheschoolgates.

Video1.Growingdissonance

https://www.youtube.com/watch?v=yWFpeJKxQwk

The following year, I travelled to Switzerland to theWorld Conference of SteinerTeachers.Some1000teacherswerepresentfromover50countries.Itookpartinafour-dayworkshoponthelocalisationofSteinereducationintodifferentcultures.WhatIheardtheretroubled me, in that it appeared that a European outlook was being suggested as thestandard. My impressions were validated by fellow participants from the southernhemisphere,allofwhomwerefamiliarwithEuropeanandnorthernviewpointsdominatingdiscussion(Barreto,2014;Connell,2013,2014).DeSousaSantoshasgonesofarastotermthis ‘epistemicide’ (2007, 2014). We spoke about our observations at length outside theworkshop. At the beginning of the final day, I raisedmy hand and said that I had a rockwhichIneededtotossintothepool,thatitdidnotneedtobediscussedbutthatIhadtosayit.IthenstatedthatitseemedtomethatEuropeanswerebeingheldupasthestandardto which other cultures should aspire and that, as a New Zealander, working in a multi-culturalenvironmentwithIndigenouspeopleswhodidnotwantintheslightesttobecomeEuropean, this was difficult. This statement caused a degree of consternation and voiceswereraisedforseveralminutes,denyingthataEurocentricviewpointwasbeingpromoted.

Lateronintheday,whenIhadmademypeacewiththefacilitatoroftheworkshop,been called names by one participant, scowled at by a few and slapped on the back andcongratulatedbysomemore,aSouthAfricanladycameuptomeandwebegantotalk.AttheendshetoldmethatshehadheardwhatIhadsaidthatmorningandthatshewantedtoseeforherselfifIwas‘...verybraveorjustmad’.HerverdictwasthatIwasverybrave.ThiswasmyintroductiontothecomplexitiesoftheterritoryIhavebeentraversingsince.ItwasalsothefirsttimeIhadspokenoutclearlyinpublicinasituationinwhichmyvalueswereinconflictwithwhatIwashearingandinwhichIsawtheneedtostandupformyselfandforothers,bothintheroomandnot.Inretrospect,itremindsmeofaquotationattributedtoDesmondTutu:‘Ifyouareneutralinsituationsofinjustice,youhavechosenthesideoftheoppressor’(citedinHorde,2017,p.17).Itwasatinystep,butsignificantforme(Huxtable,2012).

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Cycle two: investigating at home 2013–2014 My experience of similarities between te ao Māori and ‘te ao Steiner’ (Māori

worldview and anthroposophy)was echoed bymy students, some ofwhom identified asMāori. This led to a research project about experiences ofMāori teachers and parents inSteiner education (Boland, 2015). The findings were stimulating, being both highlyappreciativeandhighlycritical,andindicatingthatMāoriviewpointswere,onthewholeandatthetime,notwellrepresentedwithinNewZealandSteinerschools.7In2014,Iattendedameeting in Christchurch of representatives of all the Steiner schools in New Zealand andreportedverballyonthefindings.Ilinkedthemtostandardacademicnotionsofadominatorculturenotopentootherwaysofknowing(Smith,2012).Whenspeaking,IwasawarethatIwas addressing teachers from schools inwhich aspects of te aoMāoriwere incorporatedandvalorisedandinsomeofwhichspecialistMāorilanguageteachershadbeenemployedfor years, a far higher level of Māori language provision than in most state schools.Nonetheless,myresearchhadshownthattherewasmuchstilltobedone.AsIenumeratedcharacteristics of a dominator culture and asked the people listening to assess to whatextentanyofthisappliedtotheirsituations,Iwasawarethattheatmosphereintheroomwas becoming heavier and people appeared absorbed in their own thoughts. When Istopped,noonespokeforwhatseemedtometobea longtime; Icouldnotdescribetheatmosphereasbuoyant.Finally,onemanbrokethesilencesaying,‘Well, Ithinkwetickallthe boxes, don't you?’ This I believe marked the beginning of a new phase in Steinereducation in New Zealand in which theMāori language, customs andworldview becamemoreovertlyvisibleandvalorised inall theschools. Ioutlinedthedataagain inanationalconference on diversity in Auckland later that year and asked for the decolonisation ofSteinereducationtobeconsidered.Irememberthatthistooksomecourage.Afterthetalk,oneoftheMāoriattheconferencecameuptome,sharedahongi,8gavemeahugandsaid,‘We need more Māori like you, bro’’. As in Switzerland, this small post-talk affirmationmeantagreatdealtome.

Lookingback,IthinkthiswasthetimeatwhichIbegantonoticewithinmyselftheneedtospeakout,notespeciallyloudlyoroften,butmorefrequentlythanIhadtilltheninmy life. This need has only grown over time. I notice similarities to what Foucault callsparrhesiaortruthtelling(Flynn,1994;Foucault,1980,1983;Bernauer,1994;Ross,2008).Toadegree it ispartofmycurrent jobatauniversity.The1989NewZealandEducationActgoessofarastostatethattertiary institutions ‘...acceptaroleascriticandconscienceofsociety’.(Part14,s162,4(v))thoughthis iscontested(Jones,Galvin,&Woodhouse,2000;Openshaw & Rata, 2007). The way in which I apply it here is as the requirement of theindividual(me)tospeakthetruth9tothemselvesandofthemselvestoothers.Itcanexposethespeaker(meagain)todanger:thedangerofridicule,ofmisunderstanding,ofostracism,of lossof face.All thesehavehappened tomeat some timeorother, at least to a small7ItwouldbeinterestingtodiscussthedegreetowhichthesewereandarerepresentedinstateschoolsinNewZealand,butthisisbeyondthescopeofthisarticle.8ThetraditionalMāorigreeting,pressingnoses.9Truthisofcourseacomplexnotion.Ithinkofithereasasmall-ttruth–mytruth,whatistruetome.Thischanges over time. It is essentially an academic honesty. Big-T Truth would then be statements of eternaltruthsandvaluestowhichImakenoclaim.



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degree.Atthesametime,itisamatterofhonesty,bothtomyselfandtoothers,aboutmythoughtsandvalues.Thisechoesotherauthorswhowriteabouttheimportanceofspeaking'truth'asanacademic.ForMcNiff, ithelpsdefineherprofessionalworth(2008);forKagan(1998) ‘...our innerconnectiontoaninfinitywhichreachesbeyondour individuality isnotan incidental attribute or an icon of a particular culture. This connection defines ourhumanity:itistheonlycharacteristicwhichdistinguishesus’(p.19).

I attended a congress in Vienna organised by the European Network of AcademicSteinerTeacherEducators (ENASTE). This congressdrawsanequalnumberofnon-Steineracademics as Steiner ones. I presented the data from New Zealand and stated that theevidencewasclearthattherewasaneedforSteinereducationtoundergoadecolonisationprocess, to ensure that local, minority and especially Indigenous voices were heard andgivenvalue. Therewasan immediate response fromnon-WesternEuropeans in the room(fromIndia,Ukraine,Philippines,Australia) instrongsupportof thenotionandconfirmingthat,intheirviews,thiswasoverdue.

Iexpressedsomeof thesame ideasover fivekeynote lecturesat theScandinavianTeachers’Conference inOsloa fewmonthsafterVienna.A topic that teacherswanted totalkaboutwastheincreasingnumbersofrefugeechildreninScandinavia;manyofthesamequestions aroundminority representation and acknowledgementwere valid: As a Steinereducator, how can I better educate children fromminority groups? How do I appear tominoritygroups?WhatcanIdotobettermeettheirneeds?(ThesimilarityofEuropeanandAustralasian questions was reconfirmed the following year when I spoke to the DanishTeachers’ConferenceinAarhus.)

Cycle three: the agèd caterpillar 2014–2015 The findings of the Māori study had discomfited me and I spent many months

thinkingabout them.Though Iwasnotproud toadmit it, itwas rare that I tookpart inaseriesofconversationsinwhichIwaswhollyreceptive,justsittinglistening,askingquestionsonlyinordertoelicitfurtherresponsestowhichIcouldthenlisten.Irealisedthatasawhitemale,asaneducator,Iwasmoreusedtodistributingorsharingknowledgethanreceivingit.(Iholdontoapossiblynaïvehopethat Iamnota 'mansplainer'.10)Openingmymindtoadifferent worldview strongly articulated by people I knew well was transformative. Theprocessmademereassessmyvaluesandmyrelationshiptomembersofaminoritygroupinaway I had not consideredbefore. I had thought Iwas already doing it, but Iwasn’t (cf.Laidlaw,1997).Archibald(2008)tellsofhowherresearchintoCanadianFirstPeople’smusicmakingledhertostronglyquestionherselfandhereducationbeforeanymeaningfulstudycouldbeundertaken.Thisisclearfromthetitleofherarticle:Don’tstudyus,studyyourself.Theneedforpeoplewhoseeandunderstandtheworlddifferentlytoworktogetherisputstrongly by Australian Aboriginal artist and educator, LillaWatson,when she said, ‘If youhavecometohelpme,Idon'tneedyourhelp.Butifyouhavecomebecauseyourliberation

10Mansplaining is a contraction ofmen+explaining – a recently popularised term referring to thetendencyofmanymentowanttoexplainthingstowomen;itinvolvesaspectsofarrogance,lackofself-knowledge,dominance,lackofrespectandpatronage.Itisunfortunatelywidespread(Rothman,2013).

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istiedtomine,come,letusworktogether’(citedinLeonen,2004).Myencounterswithandresponsetomyownprojectmademeseetheoverwhelmingimportanceofworkingmywaythroughissuesofdecolonisation,toattempttodecolonisemyownmind-set,andtodeepenmyunderstandingandcommitmenttosocialjustice,identifying,asfaraspossible,myownethnocentric and other biases. Over time, it fundamentally changed my thinking (cf. Al-Natour & Mears, 2016) and led me to reconsider the values I saw Steiner educationembodyinginpractice.

Out of thiswork, I wrote a graduate paper entitled Steiner education in AotearoaNew Zealand and ran it outside Auckland with ten practising teachers taking part. Thestrengthofengagementbytheparticipantsandthedepthofthinkingaboutthetopicwasimpressive,reaffirmingtomethatthisworkwasneededinNewZealandSteinerschools.Atthe same time, the Federation of Steiner schools in New Zealand began writing aMāoricurriculum, led by Māori teachers and staff, running parallel to the ‘traditional’ Waldorfcurriculum; this was published the following year (Taikura Rudolf Steiner School, 2015). Irealisedthat,whilestrengtheningtikangaMāoriandtereoMāori intheschoolswastobestronglycommended,itcouldneverbesufficientwithoutasimultaneousfundamentalanddeep-seatedchangeofoutlookthroughoutalllevelsofaschool,notjustregardingMāori.Ihadseennoevidenceofthatbeingattempted.Tothisend,IwroteasmallarticleandcalleditStickingwingsonacaterpillar(Boland,2014b).Thisimagehasstayedwithmetillnow.

In 2015 I attendedandpresentedat another ENASTE conference inViennaon thesamethemeofSteinereducationanddecolonisation.Aspreviously,my ideasappearedtogenerate interest and I had many stimulating conversations with attendees. Not allcommentswere in support ofmy approach, however. I highlight two in this regard, bothvoiced by respected academics. The first was a comment that what I proposed wasunrealistic and ill-advised because, in the speaker's birth country, some Indigenousinhabitants were ‘scarcely human’. The second was a statement that Māori should begratefultoEuropeansforcolonisingNewZealandand‘bringingcivilisation’,asit‘savedthemfromthemselves’.

Comments like these are fromwhat I think of as theMargaret Thatcher school ofneo-colonialism11; inmyexperience,theyarehighlyun-representativeoftheattitudesandvalues Ihaveheardexpressedby thehundredsofSteinereducators Ihave talkedwithonthetopic.Noonechallengedthespeakers,otherthanmesayingthatIdisagreed,thoughitwasinterestingtowatchsome(Antipodeanandother) listeners'eyebrowsastheyreactedtowhattheywerehearing.Iafterwardswondered,andstillwonder,ifIshouldhavereactedmorestronglyto/againstthesecomments;IthinkIwouldlikelydothesameagain.Idonot

11 ‘Toooften thehistory of Europe is described as a series of interminablewars andquarrels. Yet fromourperspective today surely what strikes us most is our common experience. For instance, the story of howEuropeansexploredandcolonisedand–yes,withoutapology–civilisedmuchoftheworldisanextraordinarytaleof talent, skillandcourage.’ (Thatcher, speech to theCouncilofEurope,1988),cf.Gilley’s recentarticle(2017)Thecaseforcolonialism,whichwaswithdrawnafterwidespreadprotestatitscontent.AsKahn(2017)comments,‘Academiahasadutytoinformwithintegrity,honesty,andevidence.Ifscholarsandjournalsalikearenotheld to this standard, it providesanopening for falsehoodsandmisinformation to takehold, shapeperceptions,anddictatepolicies’.



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see that I decide what people think or vet the opinions they hold, but rather I try toencouragedebateandcriticalengagementwiththetopic.

In2015IwasinvitedtotheannualconferenceofAustralianSteinerteachersinByronBay.Idecidedtodevelopthemetaphorofthecaterpillarandbutterfly.Themetamorphosisofacaterpillarintoabutterflyisafundamentaltransformation.Thetwostateshavefewifany similarities. The transformation takes place in a specially created space, the cocoon,which isprotected,sealedofffromtheworld.Thebodilymaterialofthecaterpillarbreaksdown completely before the butterfly begins to take shape, still inside the cocoon.Eventually,itemergesintothelightofday,seeminglyanewcreature.

IdecidedtotaketheimageandapplyittomyworkinandwithWaldorfeducation,challengingsomeofthenormsandattitudesIfoundtroubling.Whatwasunknownwaswhoorwhatwould formthecocoon inwhichWaldorfeducationcouldbebrokendown, so tospeak.Whatwasclearwasthattheformativeforces,theenergieswhichwouldprovidetheconstructive forces for the butterfly-to-be, aWaldorf 2.0 butterfly, had to include amongotherthingsdecolonisationtheory,andelementsofeducationforsocialjustice.

At the conference I received conflicting feedback onmyworkshops: outrage fromone of the older participants at the suggestion that aspects of Waldorf education wereunintentionally colonial and discriminatory, and, a couple of hours later, outspokenfrustration fromoneof theyoungeronesthat Iwasnotspeakingmoreplainly: ‘Youdon’tneed to be careful.We’re ready for this’. (Personal communication, Byron Bay, Australia,July 7, 2015). This resulted in me becoming conflicted for a while; the diplomat in mewantedtosmooththingsover,tofindapositioninwhicheveryonecouldbehappy,whileIrealised at the same time that thiswas clearly impossible. It resulted inme standingmy(inner) ground and confirmingmy own point of view. Looking back at a couple of years’distance, being strongly confronted by these two viewpointswas themoment atwhich Iknewthatafundamentalreworkingofkey issueswithintheeducationwasnecessary,andthatImightneedtoplayapartinit.

Cycle four: a process emerges 2015–2016 Astoolstoassistinthisprocess,ItookanideaforauditsfirstsuggestedbyAonghus

Gordon(citedinHougham,2012):

Therearemanydifferentlevelsofcolonialism,andnotonlytheeconomicmodelbutalsothespiritualmode,anditwouldbeimperativeinanyschoolrightnow,inmyview,toactuallydoitsownauditofthetimeandplace(p.70).

These audits would become ameans by which to assess the current state of theeducation,atemperature-taking,adiagnostictool.Toauditsoftimeandplace,Iaddedoneofcommunity,howschoolsrelatetocommunitieswithinandaroundthem.

I talkedtoFlorianOsswald,co-leaderof thePedagogicalSection,askinghimwhomhe sawas forming theprotective ‘cocoon’; this led tomedrawingupof a list of possiblequalitiesasIsawthemforthemembersofsuchagroup.Theseincluded:

• AdeepunderstandingofSteiner’sworkandanthroposophy

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• Disobedientthinkers

• Keenappreciationofdiscomfort

• Abilitytoworkthroughchaos,uncertainty

• Nottraditionalists

• Deepinterestintheworld

• Big-picturethinkers,notlimitedto'thingsSteiner'

• Clearthinkers,heartthinkers

• SeethechallengenotasjustforthebenefitofWaldorfschools,butforthebenefitofhumanityinthe21stcenturyandbeyond.

Inearly2016ItravelledtoHonolulu,Hawai‘itospeakatthePacificRimConferenceofWaldorf Teachers.Dr JocelynRomeroDemirbag, theprincipal of theHonoluluWaldorfSchool,hadinvitedme.ShehadheardofmysuggestionofauditingWaldorfeducationandinvitedme to Hawai‘i to spend three days doing just that (Boland, 2016, 2017b, 2017e).AfterIleft,Jocelyntookupthechallengeofauditswiththewholefacultywhoworkedonitasacommunityprocess;Ireturnedsixmonthslatertoworkmoreintenselywiththefaculty.Essentially,this involvedfacilitatingthestaffoftheschool(teachingandprofessionalstaff)astheyworkedthroughaspectsoftheirownvalues,principles,hopesfortheschoolandfortheeducationandchildren.

Whitehead (2004) mentions how working in diverse groups can generate 'energy'otherwisenotthere–howthewholecanbecomegreaterthanthesumoftheparts.

While we recognise our uniqueness in whowe are and what we are doing as individualsinfluenced by Islamic, Christian, Buddhist and Humanistic values and beliefs, we alsorecognise and experience an inclusional (Rayner, 2002) flow of life-affirming energy fromeachother.Weeachexperiencethisenergydifferently intheexpressionofourembodied,spiritual and other values and recognise a desire in each other toworkwith each other'sinclusionalwaysofbeing.

Thisisreminiscentofaninvitationalapproach,inwhichagroupofpeopleconstructtheframeworkofthecommunitytheyworkin:

Thegoalof the invitingapproach is tohavepeoplework together to construct theethicalcharacter,socialpractices,andeducational institutionsthatpromotea fulfillingshared life.Impliedhereisarespectforpeopleandtheirabilitiestoarticulatetheirconcernsastheyactresponsiblyonissuesthatimpacttheirlives.Deeplyembeddedinthisrespectforpersonsisacommitment to the ideal that peoplewho are affected by decisions should have a say informulatingthosedecisions.(Shaw&Siegel,2010)

ThisinturnresonatesstronglywithSteiner’sidealofaschoolgovernancemodel,inwhich the teaching community is responsible for the running of the school as a non-hierarchical structure inwhichall bear responsibility for thewhole (Bento, 2015;Rawson,2011,2014).



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An article about the process and (initial) findings is included in this volume of theEducationJournalofLivingTheories(Boland&Demirbag,2017).

Cycle five: from the current reflection loop 2017 This action research model is perpetually cycling through; sometimes there are

multiplecyclesonthegoatonce,eachatadifferentstage.ThisisacknowledgedbyGriffiths(1990)whosaysthat,‘Thespiralisoneinwhichfeedbackisgoingoninmanywaysatonce.Thisisrecognisableasthemessyrealworldofpractice’(p.43).Shechallengesthestandard,clean and likely sanitised action research loop, updating it to reflect the untidy, ‘messy’worldoftheresearcher’smindatanygiventime.

Figure4.Griffiths'actionresearchloop(1990,p.43)

Iwouldliketoextractsomethoughtsor‘sidespirals’(McNiff,Lomax,&Whitehead,1996)fromthelatestreflectingphase.This isunpolished,but istherawmaterialoffutureplanningandaction.

WhenWaldorfeducationbegan, itwas for the childrenof factoryworkers, for thechildrenofthepoor,atatimeofsocialandsocietalcrisis.Financialnecessityhasdemandedthat it evolve into an educational movement for the non-poor (with praiseworthyexceptions),exceptinthosecountrieswhereitisfullyfundedandtherearenofees,thougheventhenIdonotknowofreliabledataaboutwhatproportionofchildrenfromlowsocio-economic familiesattend. In theprocess, it seems that something importantandprecioushasbeenlost.

I have a quiet hope that social justice will become an ever-stronger element ofWaldorf education. I have the same hope for all education, butmy concern here is withWaldorf.Afterseeingschoolsallovertheworld,Waldorfandnot,IdonothavetheslightesthesitationinsayingthatWaldorfeducationhasthepotentialtogreatlybenefitchildrenofallcountries,allethnicities,allreligionsandnone,andallsocioeconomicgroups.SomeofthegreatestpotentialIhaveseeniswiththeleastprivilegedinsociety.

What ismissing to a degree is for teachers, schools and national bodies to realisemoreactivelyideasofanti-oppression,teachingforanti-discriminationwithintheireveryday

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practice.Thesearenot‘Waldorf’qualities,theyareuniversalones,whichpointustowardsafairersocietyandabetterworld(Kumashiro,2015).

WhereIseeWaldorfeducationhavingbecome‘stuck’isinthisarea.Pedagogically,ithasmuch to offer, though I havemany observations tomake around that at someothertime. I see that Waldorf teaching has not kept pace with all the changes which havehappenedinsocietyatmultiplelevelsoverpastdecadesandthatthisisanareaofweaknessand unintentional injustice. There are still huge tracts of unexplored ground around thetreatmentofethnicity,gender,class,raceandcultureinWaldorfeducation–allareaswhichneedaddressing.Therecognitionandarticulationoftheselacksarethefirststepstowardschangingthesituation.Againthisisequallytrueofmanyotherschoolsinmyexperience,buttheyarenotmyfocus.Thisisnotacommentonthepotentialoftheeducation,butonhowchangehas(andhasnot)beenrespondedto.NorisitacriticismoftheteachersofwhomIwasone,justanobservationofworktobedone,arecognitionandarticulationofalackasafirst step towards its remediation.While I amconfident that thereare individual teachersand schoolsdoing stalwart jobs tackling theseareas, I strongly suspect that the imagesofsociety, of the family, of gender and of sexuality held and projected by some Waldorfteachersandinsomeschoolsareanachronisticand'outofsync.'withwhatliesbeyondtheschoolgates(andindeedwithinthem).

MentioningtheworkofGrandt&Grandt(2001),Jeskeoutlinessomeofthesepointsinherdoctoralthesis,Raisingawarenessofsex-genderstereotyping.

Waldorfeducation is sectarian innatureand itsadvocatesareoften reluctant to takenewideasonboard.ForthisreasonsexismstillprevailsinsomeBritishWaldorfschoolsalthough,admittedly, its severity depends very much on the outlook of the teachers who run theschool.(2004,p.180)

To whatever degree this portrayal is accurate, students will experience adisconnection between what happens in the classroom and what they see in the worldaroundthem.Thisisnotahealthythingforanyone.12

Many authors have written about what they see as the disconnection betweenteachersandthestudentstheyteach(amongothers,Gilbert,2005;Howard,2016).InaNewZealandcontext,Cahill(2006)pointsoutthatthisnegativelyaffectsthelearningprocessofstudents fromminoritybackgrounds. ‘What itdoesdo ismake identificationwith learningprocessesandmethodsviewedthroughadifferent lensmoredifficultforSamoanchildrento grasp,while posing an added challenge to classroomeducations’ (p. 60, cited in BruceFerguson et al., 2008). Postman and Weingartner (1969) wrote of the notion of 'futureshock’ (1969), inwhich teachers ‘... areconfrontedby the fact that theworld [they]wereeducatedtobelieveindoesn’texist’(p.14);thisfutureshockisanon-goingexperiencefor

12Morepositively,a2006case studypublished inGermany (involving20,000highschool studentsofwhom530 attendedWaldorf schools) indicated that Waldorf students showed significantly higher levels of racialacceptance than any other kind of school (ECSWE, n.d.; SDZ, 2010). There is some irony to this, as somecommentsofSteinerhavebeenstronglycriticisedasdiscriminatory(forathoroughoverviewofthis,seetheextensivereportpublishedbytheCommissieAntroposofieenhetVraagstukvandeRassen,2000).



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many. Schoone (2016), a New Zealand colleague, reports it from the part of a student(Amosa):

ifihadhadateacherwhowasmorelikemeiwouldreallyhaveenjoyedit(p.51)

Value development I notice that parrhesia (truth telling) is becoming increasing important to me (or

perhaps justmore practised). I have become increasingly boldwhen givingmyopinion inareaswhereIthinkIhavesomethingtosay.Asanacademic,readingFoucaultonthetopichas released hesitations Imight have had and encouragedme to speak out in forums inwhichIwouldformerlyhaveremainedquiet.

A further classical value reclaimedby Foucaultwhich resonateswithme is that ofaskesis. Askesis is the process of examining one’s life through conscious application(Foucault, 1980). In a 21st century educational context, this canmean decolonising one’sthoughtprocesses,howeverlittleonethinksoneneedsit–mostwhenonethinksonedoesnot need it. And then doing the same regarding all assumptions, biases, preconceptions,preferences, prejudices and fears around class, gender, race, ethnicity. Forme it has alsomeant readingahugeamountofhistory fromdifferentpointsofview.There isaproverbalong the lines ofUntil the lions have their historians, history will always be told by thehunters.Readingandhearinghistorytoldbythelionshaschangedmyoutlookontheworld.

Askesishereworksagainstthetransmissionofunexaminedpracticeandunexaminedvalues,whichisattheheartofwhatIamtryingtoaddress.Transformingthisalonewouldchange any school. It is workwhich needs doing by every teacher in every school, and IbelievethatinWaldorfschoolswemayhavegroundtocatchuponduetoarecordofpartialinaction. Iacknowledge inmyselfanearlierwishtobea ‘good’Steinerteacher, inwhich Istrovehardtofaithfully(re)producewhatIhadseenandlearnedas‘right’;inthisprocessIsubduedorbluntedsomeofmyinstinctsforexperimentationandadaptation.Ibelievethisdoesnotonlyapplytomyearlierpractice(Boland&Demirbag,2017).Ifthisisthecase,thisself-imposedobligationtobedutifulneedstochange.ThetendencytowardsthereificationofSteinereducationisnotwhatwasintended:

We…mustseekevernewways,lookfornewformsoverandoveragain…howevergoodtherightmaybethatyouwanttobringtorealisation–itwillturnintoawronginthecourseoftime.(Steiner,1917,p.66)

This is, in essence, Steiner presaging A.N.Whitehead’s statement that knowledgekeepsnobetterthanfish.

My influence on the social formations in which I live and work

As a university lecturer in education, I have the privilege of working with manyindividualsata timeof their liveswhen theyare seekingnewapproachesandare findingtheir way in life. The lecturing and supervising I do across programmes undoubtedlyinfluencemany.I,ofcourse,learnahugeamountinturnfrommystudents.

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Within the specific arena of Waldorf education, there are several noteworthyinitiativeswhichIbelieveshowhowmycurrentworkisinfluencingothers:

• The2017AsianconferenceofWaldorfteachersIattendedinChengdu,Chinahadasits focus, Cultural identity and individualisation in educational practice. This is anindicationthatsomethingwhichwasanunwelcomestatementin2012hasovertimetransformedintoaquestiontakenupbytheworldmovement.

• Ihavebeenaskedtobekeynotespeakeratthe2018conferenceinWashingtonD.C.oftheAssociationofWaldorfSchoolsofNorthAmerica(whichincludesCanadaandMexico). The theme is Social justice: Place, race, gender and class in Waldorfeducation. This placing of social justice at the heart of Waldorf education speaksdirectly to my work in recent years. I will co-present with Dr. Linda Williams, ateacherofcolourworkinginDetroit.

• I have long-standing invitations to work with Indigenous educators in North andSouthAmerica and requests fromuniversities to give lecturesor spend time thereworkingon aspects ofWaldorf education, usually froma critical standpoint. Theseawaitthecreationofthe48-hourday.

• My talks from Honolulu on the auditing of Steiner education have been madeavailableonthewebsiteWaldorf-Resources.org,putoutbytheInternationalForumforSteinerWaldorfEducation(2017).ThisisacuratedresourceforSteinerteachersworldwide.TheyappearinGermanandSpanishaswellasinEnglish.

Pupation imminent? Lastly, the Pedagogical Section of the Goetheanum, the central body of Waldorf

education,haslaunchedProjektAusbildung(Teachereducationproject)tobecompletedforthecentenaryofWaldorfeducationin2019(Osswald,2017).Theintentionistoformasmallgroup(acocoon?)drawnfromaroundtheworldwithinwhichSteinerteachereducationcanbereconceptualisedandguidelinessuggestedtotheworldWaldorfcommunity.Specifically,localisationand contemporaneity areprominent – ‘Itwas youwho first putuson to this’(personal communication, Florian Osswald, co-leader of the Pedagogical Section of theGoetheanum,Switzerland,Chengdu,China,May1,2017).

Thequestionposedby thePedagogical Section is:Howdowedeveloppeoplewhocan adapt Steiner’s educational impulse to their own cultures [including Indigenous andminority viewpoints] and implement it in a contemporary way? Views on this are beingsoughtandgatheredfromaroundtheworldanditisintendedthattheresultsarepublished,madeavailableonlineandpublicisedintimefortheworldwidecelebrationsforWaldorf100inSeptember2019.

Conclusion

ReadingoverwhatIhavewritten,IseethatIwouldneedtowriteseveralarticlestodojusticetotheinitialaimofshowinghowmyembodiedvaluesbecomeevidentinmyworkand have evolved themselves into a living (and developing) theory. I have written mostaboutsocialjusticeasithighlightsaspectsofSteinereducation,whichareimportant,largely



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unexplored and certainly little documented. Iwould (orwill?) need towrite another thatlooks into the heart of the pedagogy, and how I understand and experience the livedspirituality,whichSteinerhopedallteacherswouldembody.

AsWaldorfeducationheadsintoitssecondcentury,itssustainedgrowthspeakstoalasting resilience of the pedagogy and a lasting ability tomeet the needs of families andchildreninawiderangeofsocial,culturalandgeographicsituations.Tocontinuetodothiseffectively,itisimperativethattheeducationiscontemporary,relevantandrespectfultoalland that it represents a path towards a more socially just future. Just as the world hasmovedonsince1919,itbehovesSteinereducationtotakestrenuousstepstoensurethatithasmovedonatleastasfar.Onlyifitcandothiswillitbeabletoreachitspotentialtohelpitsgraduatescultivateinnovativeandintegralwaysofknowingandbeingsotheycanmeetthecomplexandsystemicchallengestheyface.

ScharmerandKaufer(2013)acknowledgeaneedtoreplaceoutdatedforms,lessbychallenging them than by ‘presencing’ positive futuremodels. Presencing is used here tomeansensingtothenmakepresent,sensingemergentpossibilitiesandworkingtowardsthebestoutcomesforsocietyandtheplanet.‘Theabilitytoshiftfromreactingagainstthepastto leaning into and presencing an emerging future is probably the singlemost importantleadershipcapacitytoday’(Introduction,p.ii).

Ireadthisshortpassageonlyrecently,sevenyearsafterbeginningthisjourney.FormeitencapsulatesthehesitantstepsIhavemadetowardspresencingpossiblefutureformsforWaldorfeducationas itmoves into itsnextcentury.Throughthisexploratoryprocess IusedmyownevolvingvaluesasalensthroughwhichtolookatSteinereducationwiththeaimofrealisingamovementforsocialjustice,growingoutofSteiner’sdeepunderstandingofthehumanbeing,suitableforitstimeandabletorespondtothevariedneedsofpeopleacrosstheworld.When Ibegan, Ihadno ideathatthesmall,uncertainsteps Iwastakingwould resonate with people in ever-wider circles and would have the possibility ofcontributingtoalargerprocessofchange,asacatalyst,potentiallyaffectingtheeducationof countless present and future students. My hope is that the processes I have gonethrough, and am still going through, will help facilitate the presencing of the yet-to-be-discoveredWaldorf2.0.

References

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Archibald,M.(2008).Don'tstudyus,studyyourself:Considerationsinconductingcross-culturalresearch.PresentationtothemeetingoftheGraduateStudentSymposium,Kingston,Canada.

Barreto, J. (2014). Epistemologies of the South and human rights:Santos and the quest for global and cognitive justice. IndianaJournalofGlobalLegalStudies,21(2),395-422.

Bell, B. (2016, November 22). Does Middlesbrough deserve itsunenviable reputation? Retrieved November 30, 2016, fromhttp://www.bbc.com/news/uk-england-leeds-37909182

Bento, F. (2015). Complexity and change in Waldorf schools: Anarrative study into perceptions of decision-making processes.ResearchonSteinerEducation,6(2).

Bernauer,J.(Ed.).(1994).ThefinalFoucault.Cambridge,MA:TheMITPress.

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