Anthroposophy and Ecofascism 131

Peter Staudenmaier writes in Paragraph 40:

Although not a farmer himself, Steiner introduced the fundamental outlines of biodynamics near the end of his life and produced a substantial body of literature on the topic, which anthroposophists and biodynamic growers follow more or less faithfully. Biodynamics in practice often converges with the broader principles of organic farming. Its focus on maintaining soil fertility rather than on crop yield, its rejection of artificial chemical fertilizers and pesticides, and its view of the whole farm or plot as an ecosystem all mark the biodynamic approach as an eminently sensible and ecologically sound method of cultivation. But there is more to the story than that.

What is missing from this largely accurate summary is the fact that Steiner's indications in the Agriculture Course are just that: indications, and not prescriptions. Beyond the rather obvious concerns such as viewing the farm as an ecological unit to be run on a sustainable basis, Steiner gave indications concerning other forces that influence the practices of farming. For example, he called attention to the role of the planets in the growth of plants. While this may at first appear rather nebulous, it can be quite easily tested in practice, and this is what Steiner encouraged. If Steiner says that the position of Mars in relation to the earth has an influence on the growth of rye, then this can be quite easily tested: plant some rye in a supposedly auspicious moment, then plant some more in a separate plot a week or two later and compare the growth of the two. You will very quickly determine whether Steiner's indications work in practice or not. And I would suggest that the experience of thousands of biodynamic farmers indicates that Steiner's indications do work in practice. If Mr. Peter Staudenmaier is troubled as to how Mars could possibly influence the growth of rye, then that is a problem for him to work out. Disparaging the obvious success of Biodynamic farming from a theoretical position that it ought to be impossible is simply not scientific.

Anthroposophy and Ecofascism 130

Peter Staudenmaier writes in Paragraph 39:

Next to Waldorf schools, the most widespread and apparently progressive version of applied Anthroposophy is biodynamic agriculture. In Germany and North America, at least, biodynamics is an established part of the alternative agriculture scene. Many small growers use biodynamic methods on their farms or gardens; there are biodynamic vineyards and the Demeter line of biodynamic food products, as well as a profusion of pamphlets, periodicals and conferences on the theory and practice of biodynamic farming.

Finally, a factually accurate paragraph! It appears that Mr. Peter Staudenmaier is more familiar with biodynamic agriculture than with Waldorf education. He has neglected to mention the success of biodynamic agriculture in South America, the Philippines, and Australia, and Egypt, but that is probably an oversight. And biodynamic agriculture is not limited only to small growers; there are quite a few larger farms that employ the techniques, though Peter Staudenmaier would be correct to point out that biodynamic techniques are not very easily applicable to large-scale factory farming.

Anthroposophy and Ecofascism 129

Continuing my commentary on the 37th paragraph of Peter Staudenmaier's Anthroposophy and Ecofascism.

The “occasional outbreaks of racist gibberish” is probably a reference to one incident in Holland in 1995, which resulted in a teacher being fired. Investigation by the authorities and the press (it was front page material for several weeks) established that the incident was not a typical of Waldorf schools, yet it has remained a prime example used by Waldorf critics of the alleged racist bent they are so sure is inherent in Waldorf pedagogy.

Anthroposophy and Ecofascism 128

Continuing my commentary on the 37th paragraph of Peter Staudenmaier's Anthroposophy and Ecofascism.

Mr. Peter Staudenmaier appears to be profoundly ignorant of even the most basic aspects of Waldorf education (the kind of things you learn if you tour a school even once) so his statement that Waldorf education contains a pervasive anti-technological and anti-scientific bias, a suspicion toward rational thought, and occasional outbreaks of racist gibberish must be treated with great suspicion. In fact I have a hard time even imagining what a pedagogy would have to look like in order to systematically teach students a suspicion toward rational thought. The important place of math and science, starting particularly with the Waldorf middle school curriculum, certainly makes it hard to call the pedagogy “anti-scientific.”