Froebel`s Spiritual Development And Education Are Compared To Steiner`s Idea On Children Inner

Froebel`s spiritual development and education are compared to Steiner`s idea on children inner

Abstract

This essay investigates Froebel s spiritual education, and then I will focus on two aspects which are spirituality and play to compare Froebel s idea and Steiner s theory. Also I will exprole the benefits of spiritual education in early years education. At the end, I will look at t practices in spiritual development area. Although the spiritual education is difficult to analyse at this moment, but I still believe this is most valuable part of the Froebel heritage.

Introduction

Explain Froebel s idea spiritual education.

Froebel s spiritual development and education is difficult to describe in language. Froebel identify his idea in his book of education of man:

The purpose of education is to encourage and guide man as a conscious, thinking and perceiving being in such a way that he becomes a pure and perfect representation of that divine inner law through his own personal choice education must show him the ways and meanings of attaining that goal.` (Froebel, 1826: 2)

In my understand, Froebel s pedagogy of spirituality from Jesus. That means his pedagogy of spirituality adhere to religion idea. For example, Froebel thinks teacher should educate children to connect the God, build relationship with God. However, the God is not Jesus, in my view, this God is object. That means Froebel spiritual education focus on more depth connect with God, like connect to God of concept rather than Christian behavior or literary. In this point, I tend to Alexander and McLaughlin (2003), they indicate religiously tethered and religiously untethered . In my point of view, spiritual is religiously untethered. Froebel was filled with a desire to live a similar life to Jesus (Froebel, 1888: 19). And Froebel points out The stony, oppressive dogmas of orthodox theology, I very early explained away (Froebel, 1888:11). I think Froebel use the word is similar , not use same . The means a desire to live in his mind is similar life to Jesus, not certainly Christian s life. Froebel want to use religion mind to educate children emotion world (Elfer, 2006:84). And also he explain he is not talk about the orthodox theology (Froebel, 1888:11). Therefore, more depth explain is Froebel s spiritual education more like emotion education, in other words, we can say reflective or inner education. However, Lawrence (1952) has explain Froebel spiritual education is means teach children looking for quality of life and let them know how to enjoy themselves. And also children should relation to nature and God, then children can find freedom and peace (Lawrence, 1952). Again, according to Froebel words Froebel great word is inner connection (Froebel, 1885:5). Froebel s aim is educate the pupil through his self-activity (Froebel, 1885:6). Since we can see his pedagogy link to children s inner and his focus on children s self-behavior, because self-behavior belong to the mind. Under those circumstances, Froebel spiritual education is more like character education, teach children about direction or significance of life and reflect on their own.

Explain Steiner s idea spiritual education.

Steiner pointed out education as art, such as creative, development, social and individual (Clough et al., 2008). In more specific area of spiritual, Steiner (1995) explained:

The child has fantasy, and this fantasy is what we must engage. It is really a question of developing the concept of a kind of "milk for the soul".` (Steiner, 1995:14)

You must teach and educate out of the very nature of the human being, and for this reason education for moral life must run parallel to the actual teaching ...`" (ibid.: 52)

consequently, Steiner s pedagogy of spiritual education tend to cognitive education and interdisciplinary education in my understand. For example, Steiner thinks environment is important factor to impact children inner, so how to create the environment need to use art and multiple knowledges. The environment including teacher s perspective, materials, surrounding feeling, culture etc. Therefore, in this environment, children will forming cognition. Another key point in Steiner s theories, namely cosmic rhythm, which has three main stages of developmental growth: infancy 0-7, childhood 7-14, adolescence 14-21. Children begin Recognize past, present and future in this rhythm, and also can change or find out their own area (Nicol, 2007). In the all process, basic on three dimensions of education support children s willing, emotion and thinking, which are hand, heart and the head (Nicol, 2007). In the first seven year, five skills are accorded equal important in Steiner s idea which are social, emotional, cognitive, linguistic and physical, and diversity capability are increate (Nicol, 2007). Again, Steiner believed develop children strength of will to be important in first seven years of life (Pound, 2011). According to the World Anthroposophical Society states: association of people who would foster the life of the soul, both in the individual and in human society, on the basis of a true knowledge of spiritual world (Anthroposophy, 2019). I would like to say Steiner s spiritual education adhere to human society life, educate emphasis more focus on Interdisciplinary understand of the human world.

However, compare Froebel and Steiner education of spiritual, Froebel s idea trend to explore human consciousness development, namely explore inner development . On other hand, Steiner s mind more focus on human feeling and human connect the world. namely explore outer and inner connect . I will explain more at coming paragraphs.

Spirituality

Froebel s spiritual identity is relationship between nature, God and children. This unity is God (Froebel, 1885:1). In my understand, that simaily like conservation of energy. Everything cannot be alone, They have relationship with each other. Froebel also indicated all the thing from God, such as all material of world from inner spiritual (Froebel, 1885) . Basic on this mind, Froebel explain nature is outer, God is inner, so they need to connect (Froebel, 1885). Here more depth explain Froebel s idea, his pedagogy trend to divinity. According Lawrence (1952) words:

Froebel has at least a definite answer to the question this generation is so persistently asking: "Education for what?" He knew the value of a coherent pattern of educational thought and the unifying power of religious impulse (Lawrence, 1952:178).

Froebel put education and religious impulse together. Religious impulse means the trip to seek spiritual direction (Best, 1996). Again, religious impulse is human consciousness development. Since Froebel recognized education is foster human spirituality rather than knowledge. In my understand, human spirituality is invisible, but it is more power than all tangible materials. Therefore, Froebel words are difficult to understand, but still have profound effect. In early years area, children should be teach them connect nature, teacher should provide opportunity let children explore relationship between inner and outer. Inner means spiritual and outer means nature. In the practice, teachers should encourage children feeling difference emotion, feeling part of nature, such as feeling wind, listen sea sound, watch trees or flowers grow up and died (Bruce, 2012). Those things can touch the children s soul and also the way of connect to nature(Bruce, 2012). However, Lawrence also has similar understanding in Froebel spiritual education of unity:

This fact for some is the Christian revelation "to wit that God was in Christ reconciling the world to Himself". If it is not that, it must be at least such a reality as gives unity to the whole of human experience and offers a faith by which to live. This, which is external to children, has to become their own as it interprets stage by stage their growing awareness of life. It is because Froebel maintained with great sincerity and repeated force that this essential religious function of education was its true nature, that he is speaking to our condition (Lawrence, 1952:178).

Here Lawrence thought Froebel understand unity power in religion and education curriculum coherent model of value. Since Froebel used religious unity idea to explain children education curriculum. According Lawrence and Bruce words, Froebel s idea of unity in early childhood education is means children should learn religious awareness of life and build relationship with human and nature to understand human spirituality . Equally important, children should be educate when they are born (Froebel, 1885).

On the other hand, Steiner s idea more relate to reality. According Mepham words, maybe we can be clearly to understand Steiner s theory:

Perhaps it is not too far-fetched to describe the human condition in the following terms: as we live, we eat we partake of the world and all that is in it - whether by looking, by breathing, by meeting, playing or working. As we encounter the world and all that life has to offer we are nourished. Immersed as we are in this process of engagement and nourishment, the steps that follow are transformation, assimilation and expression. The task of `eating` the world leads from universality to individualization, the shaping of the human being nowhere is it more tender or potent than in early childhood (Mepham, cited in Drummond and Jenkinson, 2009:7).

Therefore, Steiner s idea is influencing the inner being through the outside world. With this in mind, environment is important aspect in Steiner Waldorf education. According to Nicol (2007) words, we can understand the function of creation environment in early years:

Steiner Waldorf education aims to respect the essential nature of childhood and, in the early years, a secure and unhurried environment enables children to develop a range of skills, which provide a sound foundation for emotional, social and cognitive intelligence later. A highly trained Steiner practitioner (usually referred to as a `kindergarten teacher`) encourages the child`s creative play and self-motivated enquiry, Through imitation, children naturally develop a sense of their own pur- and offers themselves as an example rather than an instructor.Through imitation, children naturally develop a sense of their own purposeful doing and creating alongside the working adult (Nicol, 2007:2).

Therefore, Steiner s spiritual education emphasis are external factors and environment. Compare to Froebel s idea, Froebel s spiritual education focus on cultivation of inner consciousness. Although Froebel did not describe how practice, as Maillar (1968:14) points out there was little systematic knowledge of child development in Froebel s time, and his conception of play as the unfolding of the germinal leaves of childhood does not explain anything , and also some criticisms from his interpretation of play as the work of God (Pound, 2011). However, Froebel education doctrines are entering the depths of education which is educate spirituality. In my understand, human still difficult to comprehend invisible consciousness in current society. With this in mind, Froebel s idea will need more time to explore. On the other hand, Steiner s theory in line with the understanding of the present, so easy to practice. More depth explain, Steiner s spiritual education is still superficial, with emphasis on form in my opinion, although I do not know how to educate children spirituality in practice way.

Play

Froebel and Steiner are have similar prepsitve of children s play, such as play is impact children s inner. Froebel s concept of play in his books as Autobiography (1888) and The Education of Man (1826):

Studies the boy s play, the whole series of games in the open air, and learned to recognize their mighty power to awake and to strengthen the intelligence and the soul as well as the body...The games, as I am now fervently assured, formed a mental bath of extraordinary strengthening-power (Froebel, 1888:82).

Play is the highest phase of child-development of human development at this period for it is self-active representation of the inner from inner necessity and impulse (Froebel, 1826:54-55).

typical of human life as whole of the inner hidden natural life in man and all things. It gives, therefore, joy, freedom, contentment, inner and outer rest, peace with world (Froebel, 1826:55)

With this minds, Froebel believes play is building children s consciousness. From those concepts of play, Froebel used the specific material which is ball in practice way to explain how play can impact children inner (Gerber, 1968). Froebel believes ball as key to the child s environment, and a guide to and interpreter of nature both as regards her outer manifestations and her inner life (Froebel, 1895:199). According to Froebel words, the ball symbolic meaning is unity:

For the ball itself, being the representation of all objects, is the unity and un ion of the essential properties of all objects. Thus the ball shows contents, mass, matter, space, form, size, and figure it bears within itself an independent power (elasticity), and hence it has rest and movement, and consequently stability and spontaneity it offers even color, and at least calls forth sound (Froebel, 1895:53-54).

And then, Froebel explain how the ball guide children in play:

In the ball, especially through the movement, through the opposites of rest and motion, through departing and returning, the object came forth out of general space as a special space-filling object, as a body just as a child, by means of his life, also perceives himself, his corporeal frame, as a space-filling object, as a body He feels and perceives himself as life so he may and does perceive the ball at least, outside of himself in motion and as motion (Froebel, 1895:171-172).

Therefore, we can see Froebel believed when the children play the ball are educating them inner. Froebel is the first person expressed such deep appreciation of the significance of play (Gerber, 1968:48). Also Gerber pointed out Froebel is the first person to show spiritual and educative values until now still no one can use words to explain it (Gerber, 1968:48).However, John Dewey tried to explain the game meaning in Froebel idea in Democracy and Education (1916):

Suppose that conditions were so arranged that one person automatically caught a ball and then threw it to another person who caught and automatically return it and that each so acted without knowing where the ball came from or went to. Clearly, such action would be without point or meaning. It might be physically controlled, but it would not be socially directed. But suppose that each becomes aware of what the other is doing, and becomes interested in the other s action and thereby interested in what he is doing himself as connected with the action of the other. the behavior of each would then be intelligent and socially intelligent and guided (Dewey, 1916:31).

In my understand, Froebel believed play has meaning because of when children playing, the experience has meaning, so that meaning seems physical activity (Gerber, 1968). With this consideration, play is physical education in Froebel s mind (Gerber, 1968). In case, Froebel believed play is important for children explore their inner world, and he used the ball to explain or guide children recognize unity meaning. Although Froebel s words still difficult to understand at this moment, but he clearly to show play is key of education for impact children s mind (Gerber, 1968).

Steiner s idea of play is similar to Froebel. Steiner points out when children playing, the environment and educators are nourish their spiritual (Nicol, 2007). Steiner explains children play is spontaneously activity, include imitation and imagination, also practical experiences guide children s thinking development (Nicol, 2007). According to Heckmann suggestion:

Small children refer to the center all the time, and the adult is their center or gravity. If the adult leaves the room, the children stop what they are doing and follow.... I always advise adults to do visible work in close proximity to the child, for example cooking, cleaning, and hanging up the laundry, things that are necessary for the well-being of the family and need to be done. Children often enjoy participating in these tasks in their own way and at their own These tasks have a completely different effect on the child`s play and ability to relate than so-called activities.... The more children trust their center. the more courage they have to go out into the periphery. If children know their mother will stay there ironing they are not afraid to make an excursion into the next room.... When you maintain a peaceful state of mind in yourself, it pace.... creates security within them (Heckmann, 2008: 20-1).

Therefore, children s play need to stay in safe and satisfaction environment, adults do not need to guide them. Children may imitate adult s behavior, or travel in their inner journey when they are playing. Jaffke (1996) explained more clearly Steriner s idea of soul education in imitation. Jaffke (1996) writes, children need to imitation rather then instruction. The adult good behavior show a metaphor organize, rhythm, good habits and love together. When educators deliberately showing their behavior to children, they working slowly and thinking before, the act may will show take long time, or have good common with other people, also show satisfaction and great pains both (Jaffke, 1996). However, when the educators express their activity, the act as cover, but also allow children grow and develop their inner world (Jaffke, 1996). According Jaffke s words: the mantle of warmth physical warmth, soul-warmth, and warmth on a spiritual level, which has to be continually and consciously created (Jaffke, 1996:38). Therefore, educators should continue create meaning of activity in children play. Again, educators need to think about carefully for how to build worth imitating environment (Drummond, cited in Abbott and Moylett, 1999).

As can be seen, Froebel and Steiner both point out play is develop children s spiritual. Two pioneers agree with children learn from their experience when they are play. In spite of two pioneers focus on different aspects. For example, Froebel s mind more trend to use the ball as teaching material to guide children reflect relationship in the world and recognize their inner. On other hand, Steiner believed teacher provide good environment is important, and the educators deliberately show behavior in front of children, those will let children imitation and imagination, in that process, children building their inner.

Current practice of spiritual education

Froebel s theory is influence deeply in current practice, before the educators who follow by Froebel try to use Gifts and Occupations to build curriculum, it is not work in children education because of that make children uncreative and teaching process be boundary (Bruce, 1987). By 1911, revisionist Froebel practitioners solve those problems, they put more reflection in Froebel s idea rather than teaching form, for example, indoor and outdoor learning are equality important, play is key element in children learning and reflective practice, ect. (Bruce, 1987). In my essay, I will more focus on Froebel s spiritual education today. I can see the British education department of documents, according to EYFS curriculum:

Statutory framework: Understanding of the world: (p.12) They know about similarities and differences between themselves and others, and among families, communities and traditions Non-statutory guidance: (p.37) 16-26 months: Celebrate and value cultural, religious and community events and experiences.

In my understand, those framework and guidance adhere to Froebel s idea which is unity , because of those show children should understand different between each other and need to learn respect. However, Froebel s spiritual idea is key issue impact children education, the spiritual education through all the specific practices. According to Miller and Pound (2011) explain early years education principles should adhere to Froebel s philosophy, and then Miller and Pound give some particular examples to explain it. According Miller and Pound (2011) words:

There is an inner symbolic life in the child which emerges under favourable conditions. This takes many forms, but a social and physical environment indoors and outdoors which encourages and supports pretend and role play, imagination, creativity and representations, communicating, literature, writing, mathematics, dance, music, the visual arts, drama and scientific hypothesizing is conducive to making the inner outer and the outer inner (Miller and Pound, 2011:65). <

Therefore, Froebel s spiritual idea guide early years curriculum, again, that is goal of education. Moreover, Froebel s spiritual development link to religous awareness. Based on the UK history, the British education department also have documents of religious education for children and young people in the Non-Statutory Guidance 2010 (still Applies):

provokes challenging questions about the meaning and purpose of life, beliefs, the self, issues of right and wrong, and what it means to be human. It develops pupils knowledge and understanding of Christianity, other principal religions, and religious traditions that examine these questions, fostering personal reflection and spiritual development encourages pupils to explore their own beliefs enables pupils to build their sense of identity and belonging teaches pupils to develop respect for others prompts pupils to consider their responsibilities.

Thus, I agree children should be teaching religious meaning, because of in current understanding, religious education can express more depth spiritual education, however, we still need to spend more time to explore it.

Moreover, I will simple introduce Steiner s idea in spiritual education. I may say, Steiner s idea based on Froebel s theory. Steiner pointed out three key themes principles underpin the kindergarten practice, Rhythm, Repetition and Reverence. Rhythm: That means need to set the daily timetable in kindergarten, such as tidy up time, snack time, garden time, story time and so on. that will let children feel confident within the timetable of nursery school (Nicol, 2016). Repetition: That means children should do the activity daily, weekly, yearly. That is key theme for build continuity and memory healthy development. Again, can let children feel safely and stability (Nicol, 2016). Reverence: That means children should learn respect and appreciation. That is important to educate children inner, touch their soul and spirit. That can let children remember life s wonder moment. That will let them feel life always peace and joy (Nicol, 2016).

conclusion

According to Best words:

...to educate the whole child, to facilitate the development of its body, mind, feelings, aesthetic awareness, morality and potential for imaginative and creative activity, to encourage the ( inner ) engagement with the ( outer ) world through self-action , to experience what it is to know joy and sadness, to love and to be loved to become a person as fully and as meaningfully as is possible that is spiritual education (Best, 2016:281) .

Thus, in my understand, Froebel and Steiner spiritual idea are similarity, such as they both understand spiritual education meaning, but used different way to representation. In the future, human consciousness education will more important than teaching knowledge. I believe that spiritual development will eventually be understood and effectively applied in practices. At that time, education will update to the higher level.

REFERENCES:

Anthroposophical Society in America. (2019). Available at: https://anthroposophy.org/ . (Accessed: 23 April 2019).

Athey, C. (1900). Extending Thought in Young Children: A Parent-Teacher Partnership. London: Paul Chapman Publishing.

Best, R. (1996). Education, spirituality and the whole child. London: Cassell.

Best, R. (2008). In defence of the concept of spiritual education. a reply to Roger Marples . International Journal of Children s Spirituality . 13(4). pp:321-329.

Brehony, K. (2000). `English revisionist Froebelians and the schooling of the urban poor`, in M. Hilton and P Hirsch. Practical Visionaries: Women, Education and Social Progress. Edinburgh: Pearson Education.

Brosterman, N. (1997). Inventing Kindergarten. New York: Harry N. Abrams.

Bruce, T. (1987). Early Childbood Education. London: Hodder and Stoughton.

Bruce, T. (1991). Time to Play in Early Childbood Education London: Hodder and Stoughton.

Bruce, T. (1996). Helping young children to play. London: Hodder and Stoughton.

Bruce, T. (2001). Learning tbrough Play: Babies, Toddlers and the Foundation Years. London: Hodder Arnold.

Bruce, T. (2004). Developing Learning in Early Childhood. London: Hodder Arnold.

Bruce, T. (2005a). Cultvaing Creaiuvthy: Babies, Toddlers and Young Children. London: Hodder Arnold.

Bruce, T. (2005b). Early Childbood Education (3rd edn). London: Hodder Arnold.

Bruce, T. (2009). `Learning through play: Froebelian principles and their practice today`, Early Childhood Practice: The Journal for Multi-Professional Partnerships. 10(2). pp. 59-73.

Bruce, T. and Spratt, J. (2008). Essentials of Literacy: A Child`s Journey. London: Sage.

Clough, P., Nutbrown, C. Selbie, P. (2008). Early childhood education: history, philosophy and experience. UK: London.

Courthorpe Bowen, H. (1903). Froebel and Education by Self-Activity, London: William Heinemann.

Cunningham, H. (2006). The Invention of Childhood London: BBC books.

Department for Children, Schools and Families (DCSF) (2008) The early years Foundation Stage. London: DCSF.

Department for Children, Schools and Families (DCSF) (2008) Working Together. HM Government, London.

Dewey, J. (1916). Democray and Education. New York: Macmillan Paperbacks.

Drummond, A. J. and Jenkinson, S. (2009). Meeting the Child. Approaches to Observation and Assessment in Steiner Kindergartens. Plymouth: The University of Plymouth.

Drummond, M. (1999). Another way of seeing: perceptions of play in a Steiner kindergarten , in Abbot, L. and H. Moylett (eds) Early Education Transformed, London: Falmer.

Froebel, F. (1887). The Education of Man, trans. W.N. Hailmann, London: D. Appleton-Century Company.

Froebel, F. (1888). Autobiography of Friedrich Froebel, trans. E. Michaelis and H.Keatley Moore, 2nd ed.London: Swan Sonnenschein.

Froebel, F. (1895). Pedagogics of the Kindergarten, trans. Josephine Jarvis. London: Appleton.

Gerber, W. E. (1968). Learning and Play: Insights of Educational Protagonists. Quest. 11(1). pp. 44-49. DOI: 10.1080/00336297.1968.10519655.

Hamilton, H.A. (1952). The Religious Roots of Froebel s Philosophy in Lawrence, E. (ed) Friedrich Froebel and English Education. London: University of London Press.

Heckmann, F. ( 2008). Education and migration: Strategies for integrating migrant children in European schools and societies. Brussels: European Commission.

Hendrick, H. (2003). Child Welfare: England 1872-1989. Bristol: Policy Press.

Hoare, L. (1826) Hints for the Improvement of Early Education and Nursery Discipline. Salem: James R. Buffum.

Lawrence, E. (1952). Friedrich Froebel and English Education. London: Routledge and Kegan Paul.

Leach, B. (18th August 2010). Richard Dawkins: Faith schools should not be allowed to opt out of religious education, The Telegraph. Available atThis resource was uploaded by: Mickey