Submitted by Milena Rubi ( ri.bso@ufscar.br) on 2017-11-21T17:38:38Z No. of bitstreams: 1 FERNANDES_Maria_2017.pdf: 1472231 bytes, checksum: 0f073fff02efc858f1d9647e6dfd6a02 (MD5) / Approved for entry into archive by Milena Rubi ( ri.bso@ufscar.br) on 2017-11-21T17:38:50Z (GMT) No. of bitstreams: 1 FERNANDES_Maria_2017.pdf: 1472231 bytes, checksum: 0f073fff02efc858f1d9647e6dfd6a02 (MD5) / Approved for entry into archive by Milena Rubi ( ri.bso@ufscar.br) on 2017-11-21T17:39:01Z (GMT) No. of bitstreams: 1 FERNANDES_Maria_2017.pdf: 1472231 bytes, checksum: 0f073fff02efc858f1d9647e6dfd6a02 (MD5) / Made available in DSpace on 2017-11-21T17:39:14Z (GMT). No. of bitstreams: 1 FERNANDES_Maria_2017.pdf: 1472231 bytes, checksum: 0f073fff02efc858f1d9647e6dfd6a02 (MD5) Previous issue date: 2017-06-30 / Não recebi financiamento / The present research leaned over at basics notions of Anthroposophy in the attempt to delve into the issues that brought to the surface the need to seek another look at education. The Waldorf Pedagogy emerged from a local need in Stuttgart, Germany, in 1919 and has been multiplying exponentially these days around the globe. Teacher’s training within this pedagogy takes the form of seminars over three to four and a half years. This study sought through the (auto)biographical narrative of three teachers at different moments of the training, pointed out and discussed the formative marks presented and what the impacts of this formation on the teacher who have chosen it. Four formative marks were defined - Responsibility in the formation of other human beings, critical thinking about the traditional pedagogical processes, admiration for the individual character of the Waldorf pedagogy and search for several forms of spirituality and, or, by the Anthroposophical Spiritual Science. This study showed the focus of the Waldorf formation on the individualities of each teacher that aims to enable them in the act of showing their students their unique characteristics. / A presente pesquisa debruçou-se sobre noções básicas da Antroposofia no intento de se aprofundar nas questões que trouxeram à tona a necessidade de buscar um outro olhar para a educação. A Pedagogia Waldorf surgiu de uma necessidade local de Stuttgart, Alemanha, em 1919 e vem se multiplicando exponencialmente nos dias de hoje ao redor de todo o globo. A formação docente dentro da referida pedagogia se dá na forma de seminários ao longo de três a quatro anos e meio. Este estudo buscou, através da narrativa (auto)biográfica de três professoras em momentos diferentes da formação, apontou e discutiu as marcas formativas presentes e quais os impactos dessa formação no professor que a escolhe. Foram delimitadas quatro marcas formativas – Responsabilidade na formação de outros seres humanos, pensamento crítico acerca dos processos pedagógicos tradicionais, admiração pelo caráter individual da pedagogia Waldorf e busca por formas varias de espiritualidade e, ou, pela Ciência Espiritual Antroposófica. Este estudo mostrou o foco da formação Waldorf nas individualidades de cada professora, que visa capacitá-las no ato de fazer transparecer em seus alunos suas características únicas.

Thesis (Ed. D.)--University of Missouri-Columbia, 1998. / Typescript. Vita. Includes bibliographical references (leaves 147-158). Also available on the Internet.

Thesis (Ed. D.)--University of Missouri-Columbia, 1998. / Typescript. Vita. Includes bibliographical references (leaves 147-158). Also available on the Internet.

The Steiner/Waldorf school movement is currently one of the fastest growing independent school movements internationally. In several countries it seems to have developed into the most popular form of alternative education. South Africa has 17 Waldorf schools and one full-time teacher training facility. This study investigated the interpretation and implementation of the Parzival main lesson within the wider context of the Waldorf curriculum. The main lesson system is an essential constituent of the Waldorf curriculum. Most academic subjects in a Waldorf school are taught in a three- or four-week main lesson block. The main lesson occupies the first two hours of the school day. A main lesson consists of a particular three-part structure, and the main lesson book is the keystone to the Waldorf evaluative process. The Parzival main lesson is specifically taught in Class 11, and most Waldorf schools consider it as one of the most important main lessons in the high school. The interpretivist model was ideally suited to this research. The investigation was conducted as a multiple case study, and the main source of data was provided by classroom observation. This was supported by interviews and classroom artifacts. The study involved two South African Waldorf schools at which the Parzival main lesson is taught. This main lesson is presented at only three South African Waldorf schools. I teach at the remaining school, and therefore conducted my research at the other two schools. The teachers who facilitated the Parzival main lesson, as well as the Class students at the selected schools voluntarily participated in the research. My research findings indicate that the possibility exists for the teacher to exercise a certain degree of freedom and creativity within the parameters of Waldorf methodology and the Waldorf curriculum. The study also determines that teachers often find it difficult to integrate the three-part structure, as indicated by Waldorf methodology, in a single main lesson. Furthermore, my research establishes that main lesson books can indeed serve as both text and as an assessment tool. I therefore conclude and maintain in this study, with particular reference to the Parzival main lesson, that despite the prescriptive structure of the Waldorf system and Steiner pedagogy, teachers need not necessarily sacrifice their freedom and creativity within the classroom.

Thesis (MPhil (Sustainable Development Planning and Management))--Stellenbosch University, 2008. / In a modern world of fragmentation and embedded dualisms, access to the imagination and creativity seems minimal, especially in science. Human beings and nature, science and the imagination (art), and spirit and matter (body) – these dualisms permeate our sciences and other disciplines, as well as the way we envision the future and educate children about the environment. Sustainability positions a key debate for the future and mediates intergenerational equity (it thus in a way captures the future). Sustainability further proposes an ecological approach wherein systems thinking, holism and the exploration of new (extended) forms of knowledge are subtly starting to reshape the future outlook of the planet. A personal reflection on my own alternative learning process with the Sustainability Institute (SI) resulted in a deep concern and intrigue about the symbolic base of sustainability learning. Imagination, art (stories) and symbols played an intrinsic role in how I integrated many of the empirical and non-empirical, as well as scientific and meta-physical, aspects of the learning. These intrigues led me to explore the nurturing education opportunities that might exist for children to engage with the imagination, art and alternative aspects of education as integrative aspects in learning. Waldorf education claims to use stories in this regard. Waldorf education – together with a review of the role of environmental education – is the case study of this research. This is an inherently transdisciplinary study and, although literature in the separate fields abounds, a comprehensive literature review conducted for this study revealed a gap in research related to the interface between areas of symbolism, sustainability and education (“symbolism-in-sustainability-in-education”). The study is underpinned by the following fields: • Sustainability (with a strong focus on environmental ethics) • Literature (traditional stories) • Psychology (psychoanalytical and environmental psychology) • Education (environmental, Waldorf and finally sustainability or ecological education) This study thus explores the role of the imagination and symbolism, both being ontologically recognised, as well as stories to integrate some of the dualisms prevalent in our modern world, dualisms that are contributing to the reigning ecological crisis. In addition, it focuses on the role of these functionalities to access and open up other forms of knowing in science (with particular application to the built environment/ and planning), which supports the claims of sustainability and sustainability science. I conclude by briefly highlighting a pattern that proposes a way of connecting the ideas in this study in support of ecological education (the future) – and thus sustainability – in an enduring and deep-seated way that is intrinsically human[nature].

Thesis (MEd)--University of Stellenbosch, 2005. / ENGLISH ABSTRACT: The facilitation of human rights values might be considered a means to rethink and redefine values education in South Africa. This study aimed at determining how human rights values were addressed in the context of independent Waldorf Education and government initiated outcomes-based education in South Africa, and how educators facilitated these values in various circumstances. In exploring the philosophies, theories and practices of these education models against the background of paradigmatic and post-paradigmatic philosophies in support of the socially constructive curriculum theory, important notions were highlighted that have preceded, and might follow, the facilitation of human rights values. The epistemologies, ontologies and methodologies of the emancipatory paradigm and postparadigmatic framework appeared to provide appropriate philosophical departure points regarding the facilitation of human rights values. This study anticipated the theoretical clarification of the concept human rights values and included a discussion on the importance of these values in various school contexts. Values identified from the Manifesto on Values, Education and Democracy (2001), that were also present in the Curriculum: Waldorf Schools in South Africa (1995), were discussed as possible human rights values. Empirical research was conducted to explore how human rights values were attended to in good practice scenarios in order to provide insight into the questions posed regarding the facilitation of human rights values. Through systematic ethnographic observations and semi-structured interviews it appeared that in both school contexts human rights values were more frequently addressed in incidental situations than in formal curriculum contents. This is interesting seeing that the outcomes-based education model has a number of documents to guide the facilitation of human rights values within formal curriculum contents, whereas the Waldorf approach has no such supportive documents. One might question the value and influence of numerous documents if basic knowledge that is required for the meaningful interpretation of such documents is not communicated from the outset. Moreover, it became evident that since Waldorf educators are adequately trained in Anthroposophy, the philosophy to which Waldorf schools adhere, they deal with curriculum matters such as socially constructing a curriculum more effectively. The training of outcomes-based education educators can be questioned regarding the philosophy, theory and methodology of outcomes-based education in view of the hasty implementation of this new model for government schools. As a result of this hurried process, educators of outcomes-based education are experiencing numerous uncertainties when they have to manage curriculum matters such as socially constructing a curriculum. Recommendations and related examples were provided after the completion of the study. This included, among others, the notions of dialogically facilitating human rights values to promote learners' understanding of their rights, and the rights of others; to transform incidental facilitation of human rights values into worthwhile teaching-learning experiences; to use human resources - including learners - to convey human rights values; and to focus educators' training (both in-service and pre-service) toward the inclusion of human rights values and promoting an understanding of socially constructing a curriculum. The study was concluded with the remark that human rights values might be an appropriate means to redefine values education, provided that the facilitation of human rights values are based on suitable theoretical and philosophical premises; and that those held responsible to facilitate such values are assisted in this task. / AFRIKAANSE OPSOMMING: Die fasilitering van menseregte-waardes kan beskou word as 'n wyse om waarde-opvoeding in Suid-Afrika opnuut te deurdink en te herdefinieer. Hierdie studie het ten doel gehad om vas te stel hoe menseregte-waardes in onafhanklike Waldorf Onderwys en staatsgeïnisieerde uitkomsgebaseerde onderwyskontekste in Suid-Afrika aangespreek word, en ook hoe dit in die praktyk gefasiliteer word. Die verkenning van teorieë, filosofieë en praktyke aangaande die twee opvoedingsrnodelle teen die agtergrond van paradigmatiese en post-paradigmatiese filosofieë, ter ondersteuning van kurrikulumteorie, het kardinale aspekte wat die fasilitering voorafgegaan het, en moontlik tot gevolg kan hê, uitgelig. die sosiaal-konstruktiewe van menseregte-waardes Dit kom voor asof die epistemologieë, ontologieë en metodologieë onderliggend aan die emansipatoriese paradigma en die post-paradigmatiese raamwerk 'n genoegsame filosofiese aanvangspunt bied met betrekking tot die fasilitering van menseregte-waardes. In die studie is die konsep menseregte-waardes konseptueel-teoreties verklaar. Dit het ook 'n bespreking oor die belangrikheid van hierdie waardes in verskeie skoolkontekste ingesluit. Waardes geïdentifiseer uit die Onderwysrnanifes oor Waardes en Demokrasie in die Onderwys (Manifesto on Values, Education and Democracy, 2001) wat ook sigbaar was in die Waldorf-kurrikulumdokument (Curriculum: Waldorf Schools in South Africa, 1995), is bespreek as moontlike menseregte-waardes. Empiriese navorsing is onderneem om die wyse waarop menseregte-waardes in goeie praktyk-scenarios aangespreek word te verken ten einde nuwe insig te verkry rakende die fasilitering van menseregte-waardes. Deur die sistematies-etnografiese waarnemings en semi-gestruktureerde onderhoude het dit voorgekom dat menseregte-waardes in beide skoolkontekste meestal in toevallige situasies aangespreek word, eerder as deel van formele kurrikuluminhoude. Dit is interessant, gegewe die feit dat die uitkomsgebaseerde opvoedingsmodel heelwat dokumente beskikbaar gestel het om die fasilitering van menseregte-waardes te rig, terwyl die Waldorf-benadering geen ondersteunende dokumentasie in dié verband bied nie. Mens kan tereg vra wat die waarde en invloed van sulke dokumente is as basiese kennis, wat nodig is om hierdie dokumente betekenisvol te interpreteer, nie eerste oorgedra word nie. Dit het ook gelyk asof Waldorf-onderwysers beter met kurrikulumverwante sake, soos die sosiale konstruering van 'n kurrikulum, omgaan weens hul goeie opleiding betreffende Antroposofie, die filosofie wat Waldorf-onderwys onderlê. Opvoeders in uitkomsgebaseerde onderwys se opleiding in die teorie, filosofie en metodologie van die onderwysmodel, wat beïnvloed is deur die haastige implementering van die nuwe model in staatskole, kan bevraagteken word. Laasgenoemde aspek blyk onsekerhede te veroorsaak wanneer hierdie onderwysers kurrikulumverwante sake, soos die sosiale konstruering van 'n kurrikulum, moet hanteer. Ná afloop van die studie is sekere aanbevelings en verwante voorbeelde gegee. Dit het onder meer die volgende ingesluit: dat dialoog na 'n wenslike fasiliteringstrategie lyk in die bevordering van leerders se begrip van hul regte, asook dié van andere; dat situasies waartydens menseregte-waardes toevallig aangespreek word omskep kan word in waardevolle onderrig-Ieerervaringe; dat menslike hulpbronne - insluitende leerders - gebruik kan word om menseregte-waardes oor te dra; en dat onderwysersopleiding (beide indiens en voordiens ) op die insluiting van menseregte-waardes en die bevordering van begrip vir die sosiale konstruering van 'n kurrikulum moet fokus. Die studie is afgesluit met die opmerking dat menseregte-waardes tot die herdefiniëring van waarde-opvoeding mag bydra, gegewe dat dit op gepaste teoretiese en filosofiese begrondinge gebaseer is, en dat diegene wat verantwoordelik gehou word vir die fasilitering van sulke waardes, die nodige ondersteuning in dié verband sal kry.