The Camphill movement, as it came to be known was
founded in 1939 by an Austrian Doctor Karl Konig, along with a
group of young helpers. This group, including Konig had become
refugees from Austria after the Anschluss of 1938. Born in 1902,
Konig had significant experience in working with children with a
learning disability within a residential setting.
The radical difference of the new venture in Scotland was the emphasis on community both in a social and in a spiritual sense. His aims were fuelled by the works of the philosopher Rudolf Steiner and he sought to fuse Steiner's precepts with an interpretation and application of the ideas and methods advocated by three social reformers from earlier eras involved in attempts at community building.
Konig argued that each of these three individuals had in his
words:
Each of these figures was in their own way deeply religious. Comenius held that the future hope for peace and understanding could be achieved through wisdom and that such wisdom would bring him closer to Christ.Zinzendorf is remembered for his claim that there is no Christianity without community. He was instrumental in forming the Moravian Brotherhood, within whose communities the inhabitants strove to be 'brethren in Christ' through the proclamation of a new brotherhood of man. Owen articulated his religious impulse as a spirit of universal charity. He was convinced that the human character is determined by his surroundings and founded a succession of communities. In these no one received wages and everything was on a communal basis.
Konigs vision was to incorporate the striving of these figures with the perceived insights of Steiner. On a social level Steiner formulated what he named the 'Fundamental Social Law'.
So influenced, Konig identified what he called the three essentials of Camphill. These were:
The recognition of the spiritual nature of all men was, Konig argued, particularly important to remember when dealing with individuals with a learning disability. Drawing on Steiner's exposition of the concepts of re-incarnation and karma, Konig claimed that the 'handicap' was in one sense merely a veil over a spiritual perfection. This viewpoint held that each individual had a spiritual individuality and perfection which was at the core of their being unassailable and eternal. This spiritual identity was reborn over successive incarnations, undergoing transformation in the process. Rather than view such an individual as worthless, unable to make a full contribution to society, Konig held the view that the handicap had a definite meaning for the individual within the context of successive incarnations. In short it was relevant to their destiny.
The second principle was based on the notion that man had a power which has creative possibilities. This power he claimed is not the intellect nor the intelligence but is the ability to transform nature. Konig describes it as, :'The force which tills the soil and invented the potter's wheel and the weaver's loom.' (38) Konig saw the cultivation of this creative force as imperative in work with people with a learning disability. Through consistent self sacrifice and the development of a 'spiritual courage' he believed that the relations between individuals would be purified so that the 'mountain of handicap' would become irrelevant.
The third essential related directly to the social life of the community. Konig focused on what he saw as the need for a sympathetic and supportive immediate environment in which those with a learning disability could develop self confidence. He describes this as, 'an adequate social womb with the appropriate layers of community living for handicapped children and adults'. Konig and his companions saw a paradigm for such a community in Steiner's doctrine of a 'Threefold Social Order', which had tobe proposed after the end of the First World War.
Rudolf
Steiner
Steiner ideas addressed the question of man within the social order -individuality and community. He concluded that there are three spheres of social relations:
Each of these areas required a different emphasis. The economic sphere required the committment of brotherhood, each looking after the needs of others and having their economic needs looked after by the other. The income derived from the total amount of work achieved by the community is the source from which the needs of the individual are met, described in what Steiner termed 'Fundamental Social Law' (see above). A consequence of this was that the group decided that no one should receive a salary as such. Wages they said would create a barrier between the one who is paid and the one who pays.
These guiding principles became the paradigm for all future Camphill communities. They can be used to characterise these communities whether for children, adolescents or adults, regardless of outward appearance or geographical location.
The communities began with children who had a learning disability. Konig claimed that these children were social refugees whilst he and his co-workers were political ones. The handicapped children had been cast out of society in a similar way that he had been cast out of his homeland. Konig and the other founding Camphill members aimed to live and work with children with a learning disability carrying out what Konig termed 'Curative Education' with them.
The beginnings could in no way be seen as normal and without incident. Instead they rather reflected the uncertainty of the times. Konig and the rest of the men were interned after Dunkirk, leaving the women of the party to begin the project. After six months the men were released and with the help received of a loan of £1,000 from the Scottish Council for Refugees work was started with the children in Camphill house in Aberdeen. Therapeutic groups were established and within the first year 19 pupils between 2 and 19 years old were being educated. Demand led expansion for such provision continued throughout the decade and by 1950 there were 222 pupils with a further 156 on the waiting list. H.M.I. Reports compiled during the 1940s noted that the Camphill schools were the only form of educational provision available for children with severe learning disabilities. Such children were at this time more commonly termed as a health problem.
Further Camphill schools were established across the British Isles. Reading Konig's description of these early years, it becomes clear that he is advocating wider aims than solely a form of service provision for these children. Konig uses the historic examples of Comenius, Zinzendorf and Owen together with what he sees as crucial insights of Steiner to promulgate a new social order. This social order would later be adapted, for instance to create working communities with adults. The recognition of the development of the individual through successive stages of growth was seen as imperative in creating a healthy community environment. The dependence and vulnerability of childhood was seen to give way to the challenge of self recognition in adolescence, and later the awakening into interdependence as an essential ingredient of the adult world.
In 1955 after parental requests, the first adult provision was established by the Camphill movement. The Camphill Village Trust Limited (a company limited by guarantee and not having a share capital) was formed in October 1954. The Memorandum of Association for the C.V.T. states that an aim is to: 'establish and maintain villages (according to stated principles) for the development of working communities for mentally handicapped persons from school leaving age upwards." .
Reference is also made to sheltered occupation of a productive nature. The accompanying principles stressed the extended family nature of the venture: 'The Trust shall by the very nature of its organisation aim to give the members of its communities the same family life and sense of security and confidence in their parents as is felt and enjoyed by members of the normal happy family.' The co-workers who were charged with helping to create this family environment were known as houseparents.
Botton village, the first Camphill adult centre was situated in the North Yorkshire countryside. Now over forty years on it has over three hundred persons living and working there. Six farms, a range of workshops including a printing press and extensive gardens complement the lifestyle. Following on from the development at Botton, further villages were established.
There are now nine villages in the British Isles, providing a home for some 560 adults with a learning disability. The 1970's and 80's saw the development of seven 'urban' communities which proposed to bring a Camphill community lifestyle into a more urban setting. These communities now provide a home for 109 adults. The 1970's also saw a recognition of the need for an interim bridging provision between school and a full adult lifestyle. Eight colleges of further education have been established catering for 340 younger people.
In 1989 Camphill celebrated 50 years serving mankind. Camphill centers are now established in countries across the globe.The Camphill Movement is far from static. Its very name suggests its openness to change and its history over fifty years is witness to this. New challenges are always being presented: many are taken up either by new developments in existing centres or by the founding of new communities.
Camphill is seeking to provide greater provision for the over-nineteens and is actively considering ways by which more help can be given to the mentally ill. In existing centres, standards are continually under review and research continues into new methods and practices. Much has been achieved for people with handicaps. Much remains to be done and Camphill plays an active part in this. Camphill depends on individuals and if it is to respond adequately to present and future challenges more people will he needed who are prepared to make Camphill their way of life. The dedication and commitment required of Camphill co-workers presents a difficult hurdle for many to clear, but the human and spiritual benefits for those who do are rich and rewarding.
The social ideal found in Camphill could find its expression in many ways. To date, the principal task has been with mentally and socially handicapped people, but the modern world throws up many disadvantaged groups. There is growing concern for how land is used and for the environment. People are more conscious of the need for better education, health care and nutrition. There are new ways of expressing the arts.
No one can predict what Camphill may be asked to respond to in the future. As a social movement, Camphill was founded ahead of its time, but it has achieved much in a short time and has helped to change public awareness of certain problems and to influence changes in government policy. For those people who seek fulfilment through their cultural, social and working life, Camphill offers many opportunities worth consideration.
Return to Top