Resource List

The Call of Michaelmas – LeadTogether #6, 9-21-14

Dear Colleagues,

In this season of Michaelmas, we have a lot to be grateful for and a lot to stand up for. While we all strive to do our best, to reach for the highest in ourselves and to recognize and support the highest in our colleagues, students and their parents, at the same time we are called to take initiative and pursue the highest in our work in a growing culture of materialistic thinking.

As the educational community endlessly debates the effectiveness of high-stakes, standardized testing at all levels, we move forward with effective individual qualitative assessment for all our students.

As schools buy into founding their curriculum upon, and spending millions of dollars on textbooks, we practice every day the art of living, teacher-led inquiry and real-life experience.

As the nation embraces ever more and more technology in the classroom bumping out the essentials of art, movement, and manual arts, we tread the path of a fully integrated artistic and physical education rich with opportunities for all students.

As the educational process becomes more and more programmed and mechanical, we leave the teachers free and responsible to connect each handcrafted lesson to each individual student.

This education philosophy was in the beginning, and continues to be every day, revolutionary. It is truly an education for the future. It is not old and it never will be. Each day teachers across the globe recreate it and make it new.

The impulse for this comes not from following a curriculum, but from doing the hard work of continually growing and developing ourselves inwardly, socially and in our work.

It is not an idea. It is a path of learning to think with our hearts. It makes perfect sense and yet it is illogical. It works beautifully and yet it is impractical. It is disconnected from much of the educational world and yet deeply connected to the future of humanity. It is simple and profound each day and yet it is complex and difficult. It asks us each day to go further in our imagination, our courage and our sense of responsibility.

May we all be renewed this Michaelmas as we work, as we practice, as we stand in the world for what is good. This is the call of the spirit of Michael. And this is worth celebrating.

Keep in touch,

Michael Soule

Healthy Communications in a Young School

Conversation Guidelines

These are the guidelines one school works with to create healthy conversations. When things are not going well, emotions are high, and so on, it is likely that one or more of the fol- lowing is not occurring.

1. Speak from your experience only, therefore the “I.” Be clear whether you are speaking about actual occurrences or things you have made up, conjectured or projected.

2. Connect your comment with those of the previous speakers, thereby building a cohesive conversation.

3. Paraphrase the previous speaker’s comments, if there is unclarity or when the con- nection is not obvious.

4. Address your comment to a specific person in the circle.

5. Leave pauses between comments.

6. Make one point only, thereby allowing others to contribute to the conversation.

7. It is the aim for all people in the circle to contribute to the conversation.

My commitment to the group:

• I will speak to what is important to me (thoughts, feelings, observations) in a timely manner and in a non-accusatory or non-judgmental way.

• I will be direct and specific in all my communications by using recent examples based on my experience.

• I will speak from my experience only, (not from hearsay or interpretation) and therefore speak from the “I.”

• I will paraphrase the main point of the previous speaker, especially when there is emotional content, or when I seek further clarity, or when I intend to change the subject.

• I will not interrupt when others speak.

• I will only ask questions for clarification or when I need more information.

• I will use appropriate self-disclosure to share my feelings and thoughts.

• Whenever possible, I will disclose the assumptions and motivations that underlie my ideas, comments, and actions.

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• I will actively and in a timely manner solicit feedback from others on my behavior, comments and ideas.

• I will only provide feedback after given permission from the intended recipient.

• I will honor each member of the group, and leave that person free to accept or reject any or all aspects of the feedback.

• I will honor confidential information.

• I will be punctual and honor the meeting times.

Conceptual Guidelines on Healthy Written Communication

• All communication (facsimile, telephone, written, e-mail and oral)
shall be direct, factual and honest, timely, helpful and kind. It is
the responsibility of both parties to insist that the information pass these simple guidelines. It is also the responsibility of both parties to keep the content clear of the third person, i.e., he said, she said.

• If someone has a complaint with someone and does not get satisfaction from an interaction directly with that person, he is encouraged to get mediation help from the office or another party. If that does not satisfy both parties, there are three people to call: College Chair, Faculty Chair and Board President.

• Communication coming to the office will be given directly and only to the one to whom it was intended.

• Information with third party concerns shall not be disseminated from the office. There will be no memo gossip.

These helpful guidelines are from the Young Schools Guide by AWSNA which can be found in the Resource Section of the LeadTogether site and at the Online Waldorf Library.

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Healthy Conversation, Communication and Agreements

We just finished our second week of school. It is a mystery that even if everything is the same as the year before, the new year unfolds differently, usually in unexpected ways. It is an equal mystery that when one new person enters the organization or school, the whole school is changed. We all know this if we have children. When a child enters our life, our life is changed. It is not a matter of fitting the child in to our existing life, or the new person into the community or organization but of accommodating the way that our life has changed as a result of the presence of a child or new person in it.

During the first week of school it was clear how much joy people experienced in reconnecting with each other. There was also a palpable sense of anticipation around what was going to be new and unique to the coming year.

The presence of newness requires us to change, to be more conscious and to take renewed interest in the ways we interact in the community. A new year, or a new beginning is an opportunity to be present and to take a renewed interest in those around us, to further develop our skills at dialog and communication and to renew our agreements.

This month’s newsletter focuses on these three essential aspects of the social life in an organization: practicing healthy communication, forming and following agreements and meeting one another with interest.

The Art of Community Building by Marjorie Spock was written in 1983 as a guide to conversation and community building. Marjorie Spock was a eurythmist, Waldorf teacher, biodynamic farmer, writer and environmentalist who was a devoted student of Rudolf Steiner’s social ideas.

Personal Readiness for Communication, from Building Regenerative Communities, by Mary Christenson and Marianne Fieber is a checklist that provides a tool to assess one’s listening and communication skills in our preparation to be more effective in our group or organization.

 The Art of the Perfect Apology is taken from the website and is a wonderful exploration of the role and practice of the apology in work, organization and professional settings. It provides a simple guide to a somewhat overlooked aspect of our work together. It goes along closely with the four basics of social grace: assume positive intent, ask questions before forming judgments, apologize honestly when you make a mistake and forgive others when they do.

The Art of Feedback is a short description by the Center for Creative Leadership of an approach to giving healthy, meaningful, supportive, judgment free feedback that leaves you and the one you are giving feedback to free and safe. It is a simple and widely used approach that is effective and that builds strength is everyone involved.

 -Michael Soule

Group Moral Artistry, The Art of Goethean Conversation

Group Moral Artistry II
THE ART OF GOETHEAN CONVERSATION
by Marjorie Spock

PART 1

Conversing, as Goethe conceived it, is the art of arts. The very place in his works where the subject finds mention lets us glimpse its singular rank in his esteem. This is in a key scene of his fairy tale, The Green Snake and the Beautiful Lily. There, the four kings enthroned in the subterranean mystery temple are roused to the dawning of a new Age of Man when the serpent, made luminous by the gold she had swallowed, penetrates with her light into their dark sanctuary, and the following dialogue takes place:

“Whence came you hither?” asked the golden king.

“Out of the clefts where gold dwells,” replied the serpent.

“What is more glorious than gold?”

“Light!”

“What is more quickening than Light?”

“Conversation!”

Unless one understands what Goethe meant one can feel disappointed at the serpent's answer, which scarcely seems the revelation one expected. For is conversation as we know it in the Twentieth Century really more glorious than gold, more quickening than light? Hardly! We attach the term to every casual exchange, to the most idle, inconsequential chit-chat. Surely, we feel, the term must have come down in the world since Goethe's day, suffering severest diminution in its slide.

That this is indeed the case becomes apparent when we recall the salons of earlier centuries where great minds came together for significant talk. These occasions were of a wholly different order from our social happenings. They were disciplined, where ours are chaotic, built around a common purpose, mutually enriching rather than depleting. It is impossible to picture the participants in a salon all talking at once, babbling away on as many subjects as there were pairs of conversationalists present. No! The star of a theme hung over the assemblage as over a pool studded with crystals, and the responsively scintillating crystal intellects took turns voicing the reflections awakened in them.

But Goethean conversations differ at least as much again from those of the salon as did the salon from today's cocktail party. Their purpose is to call forth a fullness of spiritual life, not to stage displays of intellectual fireworks. They have nothing in common with the salon's formal play of light-points sparkling in cold starlit glitter. Instead, they strive to enter the sun-warm realm of living thoughts where a thinker uses all himself as a tool of knowledge, where – in the manner of his thinking – he takes part as a creative spirit in the ongoing creative process of the cosmos.

But this is to say that a true Goethean conversation takes place across the threshold, in the etheric world, where thoughts are intuitions (cf. Rudolf Steiner's Philosophy of Freedom), -- that it breaks through into the realm of First Causes.

Lesser types of interchange never do this; they remain mere mentalizing, speculation, argument, a recounting of experience, an offering of opinion, a reporting. At their best they are nothing more than disciplined discussion, at their worst a mindless associative rambling.

While most of these lesser forms of exchange can be made to serve useful purposes, the fact that they remain on this side of the threshold condemns them to spiritual barrenness; they leave earth and those who take part in them unfulfilled. They cannot overcome the isolation with which every man born since Adam feels afflicted.

But true conversations have that power. As the participants strive to enter the world of living thought together, each attunes his intuitive perception to the theme. And he does so in the special atmosphere engendered by approaching the threshold of the spiritual world: a mood of supernaturally attentive listening, of the most receptive openness to the life of thought into which he and his companions are now entering. In such an attitude the consciousness of all who share it shapes itself into a single chalice to contain that life. And partaking of that divine nutriment they partake also of communion, of fellowship; they live the Grail experience of modern man.

PART II

We have found Goethe depicting conversation as the art of arts. If it is indeed such, and we aspire to it, what does its practice require of us? Surely no amount of inspired groping will suffice; techniques of a very special order must be cultivated.

Perhaps the first pre-requisite is to be aware that the spiritual world beyond the threshold wishes every bit as keenly to be known to us as we wish to know it. It does not have to be taken by assault; it comes gladly to meet us, much as a wise and loving teacher responds to the warmth of a student's interest. And no one genuinely eager to approach such a teacher with the proper reverence fails to elicit his responses. The spiritual world is no less eager to meet our interest. We recall Christ’s assurance of this: “Seek, and ye shall find. Knock, and it shall be opened unto you.”

The seeker's attitude thus proves a magically evoking wand that, like the rod of Moses, unlocks a flow of spiritual life. One must know this to be a fact, both in one's own and others' cases. Then the group’s consciousness becomes indeed a common vessel in which to receive such illumination as the world beyond the threshold may, on each given occasion, find it suitable to offer.

But one cannot step with a single stride from ordinary thought and chatter into Goethean conversation. The latter requires the most loving preparation. Thoughts must first be conceived like children, and then brooded out in the spirits of the thinkers. To this end the theme of a meeting is set in advance. Each member of the group lives with it as a developing concern in his meditation. As the day of foregathering draws near he begins to anticipate coming together as a festival of light which, if he and his fellows have done their work well, will lead to their illumination by the spiritual world.

What, specifically, is meant by work here? Certainly not the production of any finished concepts, the amassing of quotes from authoritative sources, the getting up of a resume of reading done. Thinking and study engaged in prior to a meeting rather serve the purpose of rousing the soul to maximum activity so that it may come into the presence of the spirit all perception. Work of this sort is a warming up, a brightening of consciousness to render the soul a dwelling place hospitable to insight. One must be willing to sacrifice previous thinking, as one does in the second stage of meditation, in order to clear the scene for fresh illumination.

The principle here is the same as that advanced by Rudolf Steiner when he advised teachers to prepare their lessons painstakingly and then be ready to sacrifice the prepared plan at the dictate of circumstances which may point to an entirely fresh approach to their material If one is well prepared, he said, one will find the inspiration needed. Indeed, the principle is common to all esoteric striving. Invite the spirit by becoming spiritually active, and then hold yourself open to its visitation.

Those who come to the meeting place thus prepared will not bring the street in with them in the form of all sorts of distracting chatter. One does not, after all, approach the threshold in an ordinary mood; and where an approach is prepared, the scene in which the encounter takes place becomes a mystery temple setting. What is spoken there should harmonize with a temple atmosphere. Conventional courtesies to the person in the next chair, comments on the weather, the transacting of a bit of business, are all completely out of tune and keeping.

To abstain from chatter means learning to live without any sense of discomfort in poised quiet. But then, a very special regard for and tolerance of silence is a sine qua non of esoteric life, under which heading conversations too belong. This means an about-face from accustomed ways. In ordinary social intercourse words must flow, or there is no proof of relating; silences signal breakdowns in communication. But as one grows in awareness of the threshold, words for words' sake come to seem disturbers of the peace. Unnecessary utterance intrudes upon and destroys the concentrated inner quiet that serves as a matrix for the unfolding life of intuition.

Conversations, then, rest as much on being able to preserve silence as on speaking. And when it comes to the latter, one can find no better guide to the ideal than is offered in another piece of Goethean insight. The poet saw necessity as art's criterion (“Here is necessity; here is art.”). And one can sharpen one's sense of the necessary to the point where a conversation develops like a living organism, every part essential and in balance, each contributor taking pains to lift and hold himself above the level of unshaped outpourings. To achieve true conversations one must, in short, build with the material of intuition. And to reach this height everything of a personal, sentient nature must be sacrificed. Only then can a conversation find its way to necessity.

When it does so, it becomes a conversation with the spiritual world as well as with one's fellow earthlings.

PART III

Though groups vary greatly, a good deal of practice is usually needed to grow into a capacity for Goethean converse. Most individuals today are so habituated to discussion that they can hardly conceive higher levels of exchange. We are conditioned to earth; the etheric realm has become a stranger to us.

Several means exist to school oneself in etheric thinking. A prime one is, of course, meditation as Anthroposophy teaches it. Another is an ever repeated study of Rudolf Steiner's Philosophy of Freedom, carried on with special attention to the way this book, which starts out on the customary ground of philosophic-intellectual argument, suddenly deserts it to lift, winged, into realms where every thought quickens and is free creative deed. Simply to follow that metamorphosis is to receive an infusion of etheric forces whereby one's own thinking is enlivened and one's mind tuned to intuitive perception.

A like transformation is brought about by steeping oneself in fairy tales and great poetry. For rhythms and images teem with spiritual life, and as one absorbs them one can feel one's own life being magically quickened.

It is wholly contrary to a truly modern community building concept to lean on leaders in a conversation. Rather does the creation of a Grail Cup consciousness require an intact circle of fully active, responsible individuals whose only leader is the spiritual world. If, before coming together, every such individual brings the theme of the meeting alive in himself and then, having arrived there, suppresses the thoughts he has had, while offering the life they have engendered to the spirit, the spirit will not fail to bestow fresh insight on a gathering prepared to receive it. This can be experienced again and again. One has only to be active and keep the way clear, knowing that “where two or more are gathered in my name, there am I in the midst of you.”

The hope of that Presence can be strengthened by learning to listen to one's fellowmen in exactly the way one would listen to the spiritual world: evocatively, with reverence, refraining from any trace of reaction, making one's own soul a seedbed for others' germinal ideas.

This is not to imply that the listener surrenders the least measure of discrimination. He weighs what he hears. But he does so in a novel manner by cleansing himself of sympathy and antipathy in order to serve as an objective sounding board against which the words of the speaker ring true or false.

Thus the speaker is brought to hear himself and weigh his own utterances. Correction – in the sense of an awakening – is there without others sitting in judgment on him.

Nor is this all. Listening evocatively is a sun like deed. It rays the warmth and light of interest into the thought-life quickening in the circle and encourages it to a veritable burgeoning.

A question often asked by those who become interested in exploring conversations is: How does one go about choosing themes?

Certainly not in the usual arbitrary manner. One cannot, as perhaps happened in the salon, seek out the intellectually most appealing theme, nor, like today's discussion group, run one's finger down a list of Timely Topics trying to light on the timeliest. Instead, burning questions that have been harbored in the souls of the participants will seek the light, -- questions that have sprung from a heart's concern with matters of the spirit and are therefore already full of life, and fire and rooted in something deeper than the intellect. Of their own vitality these will burst out to claim the attention of the meeting.

Often a theme teems with such fullness of life that it goes through a long series of metamorphoses requiring many meetings for its exploration. Themes of this kind are especially valuable, for they tend to become lifelong spiritual concerns of all the members, and it is easy to see how indissolubly conversations about such matters link the participants in the conversation.

PART IV

For a conversation to become a work of art, its life must be given form within a framework. Otherwise it would straggle on amorphously.

The framework that keeps conversations shaped is built in part of temporal elements, in part of a very simple ritual. Thus it will be found desirable to fix the exact time of both beginning and ending meetings, and to keep punctually to it, while everyone who intends to be present understands that he should arrive well beforehand to prepare himself to help launch the evening's activity in a gathered mood. These are invariable rules of esoteric practice. The ritual consists of rising and speaking together a line or more chosen for its spiritually-orienting content, -- for example “Ex deo nascimur (Of God we are born);” “In Christo morimur (In Christ we die);” “Per spiritum sanctum reviviscimus (Through the Holy Spirit we shall live again).” The same or another meditation may be spoken to end the meeting, again exactly at a pre-determined hour.

It may be feared that rigid time-limits inhibit the free unfolding of a conversation. This fear proves ungrounded. A painter's inspiration is not limited by the size of his canvas. Rather do limits serve in every art form as awakeners, sharpening awareness of what can be accomplished, and composition always adapts itself intuitively to the given space.

To make a composition all of one piece as it must be if it is to rank as art, the conversing circle needs to take unusual measures to preserve unity. Here again, there is a vast difference between a discussion and a conversation. In the former, few feel the least compunction about engaging in asides. Disruptive and rude though these are, and betraying conceit in their implication that what one is muttering to one's neighbor is of course of far more interest than what the man who has the floor is saying, they are not as final a disaster as when they take place in a conversation. For discussions base themselves on intellect, and intellectual thinking tends naturally to separateness. But conversations are of an order of thought in which illumined hearts serve as the organs of intelligence, and the tendency of hearts is to union. The conversation group must make itself a magic circle; the least break in its Grail-Cup wholeness would let precious light-substance generated by the meeting drain away. Sensitive participants will feel asides and interruptions to be nothing less than a cutting off of the meeting from the spiritual world.

Many individuals feel that no conversation could ever match the inspiration of a top-flight lecture. Hence, they tend to think conversing is a waste of time much better spent reading lectures or listening to them.

No doubt lectures do serve important functions. Painstakingly prepared, they convey concentrations of spiritual substance to listeners, who sit down as it were to a meal someone else has placed before them. But to continue the analogy, dyed-in-the-wool lecture-goers do all their eating at restaurants, never learning the lovely art of home-making.

There is something woefully one-sided in such a way of life. Not only does it avoid responsibility and neglect opportunities for creative growth: it means remaining childishly dependent in the most important phase of human evolution, when one should be progressing from having truth revealed to discovering truth by one's own activity.

Rudolf Steiner was no friend of dependency in any form. He seldom told people the solution to a problem, and the only when exceptional pressures of time required it. Rather did he show the way to solving problems for oneself. And that is what the times demand of us: that we become spiritually self-active, learning to draw sustenance from the spiritual world for earth's renewal.

Goethean conversations will be found an ideal schooling for this task of foremost importance.

Communication by Connie Starzinski, from The Art of Administration, AWSNA

Communication is the key element in any relationship – personal or professional. How we speak to each other, listen to each other, understand each other, determines how well we live and work together, whether it is a friendship, marriage, working relationship, parent to child relationship or teacher to child relationship.

My friend and I are going out to dinner; she hasn't been out of the house for six weeks since she had her new baby. She has her heart set on a restaurant where I don't particularly like the food. Serious dilemma? Not really. I can always find something to eat, and my friend is a happy person.

I am irritable and nervous. The book chapter I promised to write is due in a week. The children have music lessons, Halloween is almost upon us, and everybody has to eat. My husband is a busy person as well, but he "hears" my unvoiced cry for help. He takes the children out for the weekend and leaves me free to meet my deadline.

A colleague comes into my office to discuss a complicated issue. I can see that he is not having a good day. Is this the time to discuss it? No! It is not

fair to him, myself or the issue. I suggest that we talk tomorrow over coffee and cake. Sharing a meal or dessert adds warmth to the process of communication. Does this mean that we will agree on the issue? Maybe not, but we may more easily come to a compromise.

My children are nine and twelve years old. During their early years we were very conscious and conscientious about diet, medical advice, clothing, toys and the media, but as they grow, can we keep reflexively saying no to all their requests? Probably not. So we begin regular family meeting sessions discussing allowance, limited TV viewing, their responsibility around our home. We come to a compromise having discussed the issues together. Everyone is happy until the next meeting when a new issue comes up!

It is important that we are sensitive to the other person or people in a working group. It is so convenient for us when all we can see is our own agenda. It requires consciousness and skill to actively listen. In reading a newsletter from the Green Mountain Waldorf School, I came across a statement by Carl Rogers:

"The major barrier to interpersonal communication lies in our very natural tendency to judge; to approve or disapprove of the statements of the other person, or to evaluate them from our point of view. "

Every chapter in this book addresses communication in some way. The successes and difficulties of any of these groups or processes, all depend on how we relate to one another, how we truly hear what our colleague is relating to us as individuals, in a group and how we speak to each other. For the purposes of this chapter, however, we will focus on the office staff and their relationships to the other working groups in the Waldorf school.

The Role Of The Staff:
As a school grows from a small kindergarten to a full grade school, later adding on a high school, administrative needs grow as well. The work may begin on and around a kitchen table, but soon the need arises for a real office with a desk, file cabinet, telephone, copy machine, etc., and all the human beings that go along with it.

The members of the office staff hold a unique position in the Waldorf school. It is important that they communicate effectively to other members of the community and that they support the communications of others. They have both a special ability and a special responsibility to keep lines of communication open among teachers, among families, between teachers and families, between the school as a whole and the outside community.

In a young school, the office staff may be one person. This person may be receptionist, secretary and bookkeeper all in one. As the school grows, the need for office staff expansion grows so that in a school of 260 children there may be a need for four full time office staff. The Chicago Waldorf School currently has a full time receptionist/secretary, bookkeeper, development officer and administrative chairman. (See appendix for outline of job descriptions.) Each of us has specific responsibilities, but there are times when those are shared.

The fact that we employ four full-time people in non-teaching roles might seem to depart from Rudolf Steiner's intention for school management. He said,

"The nature of the art of education demands that the staff divide their time between teaching and school administration. This ensures that the running of the school will be thoroughly saturated by the whole spirit arising from the attitude that exists when every individual teacher unites to form a teaching community."

Do we, perhaps, undermine this school spirit that Steiner envisioned when we exempt teachers from administrative responsibility and employ administrators who have no teaching responsibility? I believe that we do. I think therefore that not only should every faculty member participate at some level in major administrative decisions, but every staff member should have regular connections with the children. In our school, the office staff often serve as substitute teachers. It is also the case in other Waldorf schools that office staff have a part time class responsibility such as handwork teacher, handwork assistant, maybe some skill classes with upper grades.

Telephone Communication:

"Good morning, Waldorf school, this is Mary. May I help you?"
These words, repeated dozens of times daily, form an essential strand in the web of communications that supports the life of a school. Spoken in a friendly tone, they invite callers to frame their questions, state their business, express their concerns. At the same time the greeting is professional, clear and informs the caller who is receiving the call. It is so very important that people answering the phone follow this protocol.

The caller might be a prospective parent making a first contact with the school, or it might be a regulatory agency calling to check fire safety or immunization records. A parent might be calling to suggest a fundraising idea. Perhaps it is a parent calling to relate a tangled tale of misplaced lunches or carpools gone awry. It could be someone from another school seeking information, or inspiration, or support. Or it could be a local newspaper reporter responding to a press release. Personal calls come in for teachers, and messages must be relayed. The number and variety of calls reflect the complexity of the communications network that the school office must maintain.

Of course the receptionist has primary responsibility for answering the phone, but there will be times when each one of us needs to respond to a persistent ring. It is important that the person answering the phone is friendly and has some relationship to the Waldorf school. If the receptionist cannot fully respond to the caller, he or she needs to direct them to the proper person.

Many schools expedite this process with an information request form listing common questions and requests and with a space for comments. These can be easily routed to the proper person for a response. (See appendix for an example.)

School receptionists also keep a logbook where all messages for teachers and staff are recorded. Teachers and staff are then encouraged to form the habit of checking "the log book" several times a day. Some schools feel that a logbook is too public for teachers' messages and prefer the privacy of placing messages in teachers' mailboxes. A more complete phone log that records all calls received can also be a useful tool for keeping track of the many types of calls and insuring that each has been responded to properly.

Another minor but essential aspect of telephone communications is the phone tree. We have a school wide phone tree for quickly disseminating emergency information such as school closings. We also have a room parents' phone tree to quickly relay requests for services (bakers, drivers, sewers, etc.). Individual classes usually have their own phone trees for conveying information about class business.

Printed Communication:
The most tangible forms of communication involve the printed page. Many schools publish some or all of the following: weekly bulletins, monthly calendars, quarterly newsletters, annual reports, a parent handbook, and a faculty handbook.

A weekly bulletin is typically typed and Xeroxed in the office and sent home with the children. Often it is, as its name implies, a "bulletin board", notifying parents of upcoming events, calling for volunteers, reminding of school regulations, perhaps carrying classified ads. In some schools, the weekly bulletin might also be a vehicle for letters, reaction and discussion. The weekly bulletin is usually staff written, but volunteer help is welcome in collating, stapling and distributing.

A calendar most often comes home with the bulletin at weekly or monthly intervals. It is a convenient visual reminder of upcoming events and also insures that events don't overlap or conflict. Keeping the calendar up to date and making sure events are scheduled appropriately are important office tasks.

Quarterly newsletters often carry longer articles by parents or teachers. They may report school events in more detail, describe an aspect of the curriculum, address issues of interest to the whole community or show examples of students' work. They usually contain photographs or artwork. Newsletters occasionally reprint articles from other schools, forming a valuable communication link with the wider Waldorf community.

Volunteer parents typically take a large part of the responsibility for producing a quarterly, and sometimes for that reason it may flourish one year and wither the next. Newsletters are not usually produced "in house". Schools may pay for outside printing and layout, or these services may be donated. A staff or faculty member may have a large or minimal responsibility for overseeing the newsletter, suggesting content and approving articles.

An annual report is often an integral part of a fundraising drive. Some are brief pamphlets giving only a financial picture of the school and listing donors. Others are longer, giving a broad picture of school life as well as presenting economic information. Virtually all are professionally produced and printed under the supervision of a member of the administrative staff.

The parent handbook appears each fall, in most schools, slightly updated from the year before. It is an important communication tool, as it lays the groundwork for community life. (It would be a more effective tool if it were more widely and carefully read.) It addresses the school's expectations of its families in areas ranging from media viewing to dress to tuition payment, explains the organization of the school community and suggests opportunities for involvement. Some schools incorporate community addresses and phone listings into the parent handbook; others publish these separately.

Most parent handbooks are faculty or staff written. Often there is substantial parental input. At least one school issues the handbook to new parents in a loose-leaf binder, then issues only those pages containing revisions or additions to returning parents each year. Some handbooks are typewritten and Xeroxed in house; others are professionally printed.

The Chicago Waldorf School may be unique in that we also have a Room Parents' Handbook. This booklet written by and for room parents stresses their important job of listening and occasionally mediating in the school communications network. It also gives a chronological review of the year, listing all the occasions when a class teacher might need the room parent's services. The office staff needs to work closely with the room parents to be constantly aware of issues that arise among the parent body.

The Faculty Handbook , like the Parent Handbook, lays down guidelines for teachers and staff. It addresses salary and contract issues and delineates what is expected from all staff in the area of meeting attendance, school involvement, continuing education, etc. Ideally, the Faculty Handbook should be teacher-written, but often this responsibility devolves upon a member of the office staff. Or, at least, the office staff often must take on the yearly job of revising and updating a faculty-written original.

Then there are the written communications to the community outside the school: the prospectus or information packet, the press release and the advertisement.

The information packet is sent to inquiring parents and creates an important first impression. Some schools describe themselves in detail with a professionally produced prospectus. Others have only a brief pamphlet describing their school and then add to it material describing Waldorf education in general.

A typical information packet might include a general letter welcoming the inquirer's interest, a pamphlet or booklet describing the school, a tuition schedule with scholarship information, a calendar or flyer listing upcoming events, and a reprinted article describing Waldorf education.

Depending on the receptiveness of local media, press releases can alert the public to the school's existence, to upcoming festivals, workshops or lectures, to newsworthy developments such as a change of location or a new building. A feature article in a newspaper or a short spot on the evening news can stimulate local interest in a school. Press releases are most often written and sent by a development director. In the case of a special event such as the Holiday Fair a volunteer parent may take on this responsibility.

Advertisements can be similarly useful. They have the advantage that the message can be closely controlled, and the disadvantages of higher cost and lower credibility than news coverage.

Meetings:

As important as written communication is, human contact most surely integrates our feeling and will life. Face-to-face discussions, whether it is one-on-one or group may be regularly scheduled or impromptu, community-wide or for select groups, but meetings, with their attendant discussion, dissension, compromise and consensus, are essential for the community to thrive.

Most of the following meetings are familiar to all Waldorf schools: faculty meetings; staff meetings; college, board and committee meetings; all-school meetings; parent/teacher association meetings; class nights and orientation mornings. Administrative support is essential for the schedule of meetings to run smoothly.

As a cornerstone of Waldorf school administration, the weekly faculty meeting has its own chapter in this book. For the purpose of this chapter, however, we should add that it is most helpful to the communication network for the administrative staff to attend and contribute in faculty meetings. In this way they can better promote understanding between parents and faculty.

Furthermore, while it is well accepted that Waldorf teachers need to work out of an ever-deepening understanding of anthroposophy, when it comes to the office staff, a grounding in these principles may be viewed as less important. I believe that at least a basic sympathy with the anthroposophical outlook is essential for the office staff to communicate effectively within the school and to represent the school to the public. One way of deepening staff understanding of anthroposophy is for them to attend faculty meetings and participate in faculty group study. In some schools the office staff presents the preview of events for the week ahead. Administrative reports to the full faculty describing the nature of the ongoing work is also important.

There should also be separate staff meetings on a regular – perhaps weekly – basis. Many daily nuts and bolts decisions about school operation need to be coordinated. And, more important, regular discussion helps over time to build a constellation of people who work together smoothly and share responsibility easily.

Each school will have its own distinctive roster of Board Meetings, College meetings, and many and varied committee meetings. At many of these meetings it will be helpful to have a representative of the administrative staff. The administrative staff can also enhance the functioning of committees by typing and distributing minutes, reporting decisions and developments in the weekly bulletin or other appropriate channels, and by monitoring the calendar to be sure meetings are scheduled appropriately.

Many schools hold all school meetings one, two or three times a year. Some of these meetings are almost purely social; others are more informational, reporting on financial issues, for example, or discussing concerns of the moment. Whether or not a great deal of information is formally transmitted at all school meetings, they are an important element of a posture of openness and sharing. They also provide valuable opportunities for informal sharing and communication. Staff members may or may not have an important role to play in running the all school meetings; however, it is essential that office staff attend these meetings.

Another forum for a general meeting might be offered by a school parent teacher organization. Parent-teacher organizations, associations, or forums often host quarterly, bi-monthly or monthly meetings. In some schools these are well attended, in others not. It is important to make them vibrant and alive.

They may be settings for wide-ranging discussions; they may stick to a featured topic; they may host a guest lecturer. Many variations on these themes are possible. For many parents, meetings of a parent/teacher organization offer a way in to deeper involvement with the life of a school.

The class night, where teachers meet the parents of their students in the classroom, is a highly effective setting for communication. It is usually held two or three times a year in each grade. Here parents and teachers learn from each other and the class as a whole gains a sense of itself and is strengthened socially. In contrast to other parent evenings, class nights are nearly always well attended.

Many schools also regularly hold a sort of "open meeting" for the outside community. These are orientation mornings or open houses, often held monthly, for prospective parents, teachers from other schools and interested members of the community. They hear a short presentation on Waldorf education, tour the classrooms, have an opportunity to ask questions, and tour the classrooms. In some schools a member of the administrative staff may conduct the orientation; in others it may be taken by a faculty member. In either case, the administrative staff generally carries responsibility for publicizing and facilitating these mornings.

Informal Communication:
Both the printed word and the formal meeting are, in a sense, "controlled" communication. Every school is also familiar with the power of the "uncontrolled" communication of informal social interaction, the chat outside the school doors in the morning, the spur-of-the-moment phone call, the "meeting after the meeting."

Such communication can be a wonderful strengthening force in a community. As ideas are shared, friendships form and deepen, and the social fabric of the community is more closely knit. For this reason, it is important to provide many arenas for social interaction – from the doll-making workshop to the spring picnic to the kindergarten tea. The opportunities are endless, and the administrative staff can play a crucial role in supporting them.

However, "uncontrolled" communication can also be a weakening force. We are all familiar with the potentially devastating effects of the "rumor mill". Here the administrative staff is in a unique position, by a posture of openness and accessibility, to defuse harmful communication.

Listening is an important part of the administrators' job. The office is an easy and accessible place to drop in to share an idea or voice a concern. Sometimes a sympathetic ear is all that is needed or wanted. Other times some simple clarifications may be in order. When the issue is more complex, it is important for the office staff not to usurp the role of the faculty, the college or the class teacher. Sometimes our role is simply to put the concerned party in touch with the person they really need to talk to.

It may be difficult for the office staff to balance work pressures and deadlines with the needs of the unexpected visitor or caller. It is important for us to remember that communication, both planned and unplanned, is our job. As one administrator puts it, "People tell me I should close my door. I don't think I'm here to close my door. I'm here to listen." Another administrator told me, "You should never be too busy to listen.

If we are able to truly listen and to faithfully and responsibly act on what we hear, we members of the office staff will most effectively help our schools to grow and flourish.

Although we are all guided by Rudolf Steiner's indications, a Waldorf school each has its own unique way of working. As a teacher, parent and administrator, I have found it most valuable to visit other Waldorf schools observing classes, faculty meetings and to just informally chat with office staff. Consider the following example: In a recent visit to the Waldorf School in Lexington, MA., the primary purpose being a meeting with other colleagues to discuss the content of this book, I took the time before the meeting to visit a kindergarten class, speak with their office manager, and attend a faculty meeting. In that short period of time, I brought home new ideas from each experience:

1) The kindergarten teacher had so wonderfully arranged her play stands in such a way that the children were surrounded by the rainbow colors. I most certainly felt as a visitor held by the warmth and color in this environment.

2) As I sat in the office observing the comings and goings, I noticed several three-ring binders artfully covered with children’s' paintings. Each binder displayed various articles of a particular theme: Newsletters, curriculum guides, samples of children’s' reports, articles on Waldorf schools, Waldorf education, family life and parenting. Such a simple task! I spent years trying to figure out what to do with articles and newsletters from other Waldorf schools aside from leaving them on faculty room tables or loosely displayed on rack in the school entrance.
I immediately implemented this idea at our school happy to know these valuable pieces of information are protected and available to visitors.

3) It was a relief to sit in another school's faculty meeting and objectively observe the dynamics. I felt quite at home and chuckled inwardly at times during the discussions. It was all so familiar. The experience
gave me the opportunity to reflect on our own faculty meetings and a new perspective.

Every school needs to constantly analyze and review its communication patterns in the professional meetings at the end of each year. We must ask the question; How can we do it better? We must realize that we create the role model for our children who are being guided and formed by the manner in which adults around them communicate.

Connie Starzynski is the Pedagogical Chair at Highland Hall Waldorf School in Los Angeles and the Summer Conference Coordinator for AWSNA. Connie was also the Administrator at Honolulu and Chicago Waldorf Schools.

Feedback that Works

A Feedback Model that Works
Knowing how to create and deliver effective feedback is a key leadership skill. Effective feedback motivates the receiver to begin, continue or stop behaviors that affect performance. In addition to accomplishing its direct purpose, an effective feedback message is a self-development tool for the receiver, and it often has benefits for other members of the team.
Not knowing how to give feedback can result in messages that are hurtful, confusing, and counter-productive. Many feedback messages leave the receiver unsure of what to do with the information. "You are good as a leader" or "you could be more strategic" gives the receiver an idea of how he or she is seen by the sender, but such a message doesn't tell the receiver what behavior to repeat if he wants to continue being a good leader or what to do or what action to avoid in order to be more strategic.
• Effective feedback is based on observed behavior and tells the receiver the impact of a specific behavior on you.
• Ineffective feedback often is vague, indirect, and exaggerated with generalities. Ineffective feedback often judges the person rather than his or her actions.
A valuable resource to illustrate this skill and provide a three-step technique is the guidebook Feedback That Works: How to Build and Deliver Your Message by Sloan Weitzel (available for purchase from the Center for Creative Leadership online at www.ccl.org.
Weitzel's feedback technique is called SBI (shorthand for Situation-Behavior-Impact). Following these steps can help the receiver more easily see what actions he or she can take to continue or improve performance or to change behavior that is ineffective or even an obstacle to performance. An effective feedback message tells the receiver the impact of a specific behavior on the sender. Here is an example of how to use the three-step model:
Step 1: Capture the Situation
("Yesterday morning in staff meeting,...")
Step 2: Describe the Behavior
("you had a number of side conversations and at times were joking during my presentation.")
Step 3: Deliver the Impact
("When you were talking to others while I was speaking, it was very disruptive to what I was trying to accomplish. I felt frustrated and annoyed by it.")
The recipient of well-intended and well-delivered feedback receives a two-fold gift. First, there is the almost immediate benefit of hearing what others think. Second, there is the afterlife of feedback. We often replay in our mind what we've heard, review written feedback privately at a later date, and check out perceptions with family and others we trust. Often we'll make some changes immediately and then make more significant changes with deeper reflection and consideration.
Constructive feedback is a most valuable tool — useful to repair a poor working relationship, improve a team's productivity, help a co-worker be more successful in his or her career, and demonstrate your own growing abilities as an effective leader. Yet, it is a skill many managers regard as underdeveloped. A recent CCL survey of managers showed that only 5 percent reported they were very effective in providing feedback; and 98 percent said they considered strong skills in providing feedback important or very important. More than half said they had the most difficulty giving feedback to bosses. Nearly 30 percent indicated that they find it most difficult to give feedback to peers.
Ask yourself if you consider yourself very effective in providing feedback. Next, consider if strong skills in providing feedback are important or very important to you. If you fall in the majority of managers who view effective feedback as important and regard their own skill level as needing improvement, put a higher priority on developing this essential leadership skill.
Working Dynamics™
Providing coaching, support and assessment tools related to conflict for leaders
http://www.workdyn.com/index.html

Meeting Each Other: The Human Encounter, a lecture by Heinz Zimmerman

Dr. Zimmerman gave the opening and closing lectures of the 2005 conference to early childhood educators from 40 different countries. The following excerpt is from the end of his opening talk, where he spoke about the art of education as an art of human encounter. In early childhood education today, working together with other adults is often the most challenging aspect of our work. Dr. Zimmerman describes how we can cultivate our ability to truly meet each other, “I” to “I”. It is this human encounter that creates the vessel of community in which our children develop.

In his book How to Know Higher Worlds, Rudolf Steiner writes the following words:

When one practices listening without criticism, even in cases where an opinion is brought forward which is entirely contrary to one’s own, one will gradually learn to become one with the being of another person, and to fully enter into that person’s world. One will learn to penetrate below the surface and hear the soul of the other behind the words.

“Behind the words. . . .” Every human being has a unique voice, and by entering into that voice a communion takes place; a connection is formed with the being of the other. In another context, Rudolf Steiner calls this the “mystery of compassion.”
The best place to start practicing is to choose the one who annoys you most, or to pick a person to whom you don’t normally pay much attention. By doing this, we build up a connection that will become fruitful in the future. We have some encounters that are brought about by the past; our legs simply carry us to the people concerned. But there are also encounters that I can consciously cultivate and make fruitful that way. In exactly the same way I can learn from encounters and in doing so make future encounters fruitful as well. Digesting the experience will make future meetings more fruitful.
I would like to conclude my contribution by telling you two little stories. The first story — both have been changed a little bit — stems from India.
After God had created the whole world, including the human being, he sent the human beings down to earth. But they didn’t enjoy the earth all that much and soon came back again. They returned to heaven much too early, and God really didn’t want to have them come back that soon. So he thought to himself, “What can I do now?” and after pondering this he came up with the following idea. He thought, “I simply have to close heaven. Only the question is, where should I hide the key? For people are smart, and they will look everywhere. Even if I sink it to the bottom of a vast ocean, they would find it.”
Finally he had the splendid idea to put the key in the heart of the human being. Within every human being there lies the key to heaven, and it can be found when one seeks the way to the heart. This is what self-transformation from out of the future means: it has to come from the heavenly being within each human being.
The second story is the story of a dying monastery (or perhaps to make it more current,
we could say an anthroposophical “branch”). The members are all over 70, and only five of them
are left in this monastic community. A friend arrives, and together with the abbot he laments the situation. “We are doing what we have always been doing, but no new people are coming.” We know how this is, it is a familiar dirge, which might sound somewhat like this: “We are doing the same thing, only the students have become so different.” So the two of them are complaining together about the terrible decadence of present-day civilization, and how the end is in sight.
On leaving, the friend says, “I can only wish you luck, but one thing I would still like to say to you. There is one among you, who is blessed by God.”
(In the anthroposophical branch one would perhaps say “an initiate,” or that this person “had special spiritual gifts.”) With that, the friend takes his leave and the five are alone again.
Now all of them are beginning to think. “Now who could that can be? The abbot? Could it be
I? Who knows? It isn’t out of the question. But I don’t really think so. Maybe it is Brother Felix? Or someone else?” And while they are all thinking about this, they begin to meet each other with a very particular quality of respect, because after all, anyone could be the chosen one! Through this, they build up a cohesion and relationship among one another that radiates from the community to such an extent that new people are attracted. The result is that the monastery blossoms again and acquires new members.
So this second story is also wonderful. What it implies is that we can discover that a divine source dwells within every other human being, and when we actively cultivate this fact within ourselves, we will also be able to work together in a different way instead of only seeing one another as acting in “typical” ways, this way or that way. Instead, we can say, “No, it is not “typical”; within this person’s “type” something unassailably divine expresses itself, something from out of the future — a seed, which
is the child within every human being, just like the child which comes into the kindergarten to us in the morning.”
This discovery is wonderfully expressed by the philosopher Martin Buber. He says, “On the way to becoming I, I say: You.” On the way to becoming myself, in the process of becoming I, I see the other.

The full lectures by Dr Zimmerman, as well as those by Joan Almon, Christof Wiechert, and Dr. Michaela Gloeckler, will appear in a volume called Playing, Learning, Meeting the Other, available through WECAN Books this spring.

Speaking, Listening and Understanding by Heinz Zimmerman

A review and introduction to the book

All human activity, whatever the size of the community-whether in business, the family, schools, or politics-is group activity. Such group activity depends upon the ability of human beings to work together consciously in language. Speaking, Listening, Understanding is a book about group conversations, especially those intended to arrive at decisions and/or insights. Various types of conversations are described. In the process, we learn how individual participants, context, and mood can affect the overall process, Exercises, both group and individual, are provided for different kinds of conversations. Rather than the dynamics of group psychology, however, the author starts from the artistic aspects of conversation: namely, language and consciousness. Using examples and anecdotes drawn from many years of work with groups, Zimmermann shows in a straightforward way what can go wrong and why. Then, through a step-by-step articulation of the processes involved in conversation-speaking, listening, and understanding-he shows what kinds of awareness an practices can strengthen the group processes that facilitate creative conversation. This is a valuable resource for any group or community, and it is directed especially toward Waldorf school communities.

Here is a chapter from the book exploring the stages of conversation

Stages of Conversation Speaking, Listening Understanding, Zimmerman CH 4