July/August 2015

Day Dream, Howard Hodgekin

Good government is government that teaches us to rule ourselves. Goethe Reading the Signs Above Birthday List July – August 2015 Camphill Road, Copake, New York Becoming 94 Lenie Seyfert Landgraff, Clanabogan...... 8 July the Catskills are just high enough to collect clouds and arrange them Becoming 85 Muriel Engel, Tornadee, Aberdeen...... 2 July into the colors of the apocalypse shortly before the day's ending Becoming 75 which leads me towards the thought Kumar Mal, Copake Village...... 9 July Eric Hoyland, Oaklands Park...... 28 August that illness, disease and disasters could easily reach us from the west Becoming 70 or else, maybe, in those moments Stephanie Rasher, Lehenhof...... 2 July Penny Cotterill, Delrow...... 11 August of experiencing some form of elation Almuth Schurenberg, Lehenhof...... 31 August when everything seems to be going well and when euphoria asks for an antidote while on dull days clouds redefine the horizon Any additions or changes, the bleak loneliness of lines awakening please let Sandra Stoddard know: in the soul something akin to a melody [email protected] +44(0)1224 733415 then there are times of leaden clouded skies Cresset magazines look for a new home when the gloom breaks only towards sundown as if a window of hope has just opened up Dear Editor, since 1985 I have been caring for the Föhrenbühl library. Soon I shall turn 81. In this over the mountains - one that runs counter library there is a nearly (not quite) complete set of to all that the day has produced until then The Cresset. The old English-reading Camphillers who used to live here are over the threshold and Andrew Hoy, Copake, United States nobody has asked for a copy of The Cresset. Now I fear that when I am no more looking after the books, these Cressets will most probably go to the bin which would be a pity, I think. Are there any Camphill friends who might like to have them? Christl Bender With kind regards crossed the threshold Saturday May 16 just before 8 am. Elisabeth Schaefer, Heiligenberg, Germany [email protected] Dear All! I know this to be controversial, but Christl knew so many people living so far apart…Not many of you could Contents make it to her funeral service, or to our evening of shar- ing memories. While handwritten stories and memories Developmental dilemmas Part two would enrich those of us who are physically present at Andrew Plant...... 1 any of these events, you – her friends – might or will Lifetime Achievement Award for Joan Allen feel enriched by hearing/reading each other's stories. I David Andrew Schwartz ...... 3 have set up an opportunity for those of you who wish The vision of Camphill Communities to make use of it, to share your stories, fond memories Ontario Diane Kyd...... 6 and gems in connection with celebrating Christl's life! Response to Camphill Communities Ontario You can upload photos, write stories, and enjoy reading (CCO) vision...... 7 other people's experiences. This site will be available Breathing life into the beginnings of for one year only after which we will close it. We all Camphill Christine Polyblank...... 8 know that what is put into cyber space will live on… Centenaries for builders of Camphill I think Christl would have had an opinion about all Johannes M Surkamp...... 10 of this, but I am not sure what it would be – her per- Friends who have died...... 11 News from the Movement: sonality could invite me to go either ‘for’ or ‘against’. Camphill in Palestine Please, take it in the spirit of being able to share across Faiza-Vida Alhusseini...... 12 long distances. Personally, I feel this to be important. Ahmed's story Ahmed Alazbat...... 12 Christl was really a ‘stand-alone’ woman with a lot of Camphill in Palestine Eric Hoyland...... 14 courage and many many friends! Personal impressions of Botton’s situation, April 2015 Vivian Griffiths...... 15 Thank you, Sabine Otto Book review...... 16 Camphill Soltane http://www.forevermissed.com/christl-bender/#about Developmental dilemmas Part two of three Intentional communities and the differing responses to change Andrew Plant, Milltown Community, Scotland

Andrew began to write this paper some years ago – ‘married’ to everybody else. This was to be a preparation before the present situation in the CVT communities for the Second Coming at which time the spiritual union came to a head. He wishes it to be understood that between the sexes that had been broken by Adam and this paper was meant to be read in the context of Eve at The Fall would be restored. However, the sexual general developments in Camphill communities practices advocated by Noyes led to accusations of over the last 20 years or so and in no way is meant adultery and fornication. As a result the community had to be taken to refer to the specific predicaments to leave their original settlement at Putney, and Noyes faced by the CVT communities in dealing with and his followers amalgamated with the Perfectionist change. community of Oneida in New York. The Perfectionists The full article can be read on the Camphill believed that Christ had already returned to earth and Research Network website. Part One was published that their task was to bring about the millennium king- in Camphill Correspondence May/June 2015, and dom of Jesus on earth. The Perfectionists asserted that the third part will be in the September/October they had attained a state of Perfection – of being without 2015 issue. sin – and thus were assured of salvation. Under Noyes’ leadership communal life at Oneida was based on a shared religious life, Bible Communism, The wider experience mutual criticism, male continence and complex mar- n order to explore the implications of decisions that riage. Mutual criticism was the public occasion for the Icommunities make in regard to the changes they are members to acknowledge their faults and to point out faced with we can look at some examples of communi- the faults of others. This ensured that no behaviour or ties that adapted and those that refused to compromise. thoughts were to be private or personal – every concern We will be considering in brief the developmental story of the individual was a concern for the whole commu- of six intentional communities – three of which went nity. Through male continence – the practice in which the along with change and three that resisted change. man was not to ejaculate during sexual intercourse – the The three that saw adaptation as a necessary means women were to be freed from continual child-bearing. of survival are Oneida, the kibbutzim and The Farm. Noyes went further in exerting complete control over The three that saw resistance as the necessary means his followers in introducing the practice of stirpiculture of survival are the Old Order Anabaptists communi- and ‘Ascending Fellowship’. Stirpiculture was a form of ties, the Shakers and George Rapp’s Harmony [to be eugenics or controlled breeding. described in the September/October issue of Camphill In the quest to breed perfect children only those par- Correspondence]. ents who had been selected for their spiritual and moral Of these six communities four are religious – Oneida, qualities were allowed to have consummated sexual The Anabaptists, the Shakers and Harmony – and one, intercourse as these offspring, who were reared commu- the Farm, set out as a spiritual community but has not nally, were destined to regenerate the world. ‘Ascending remained so. Three of them – Oneida, The Shakers and Fellowship’ was the practice whereby young community Harmony – no longer exist. Of the three that are still members, who had no choice as to their partners, were here the Anabaptist communities have not been unduly sexually initiated by older members. disturbed by change whereas the other two have been Despite, or because of these radical ideas, Oneida was radically altered by the process of compromise and a flourishing community for thirty years with so many adaptation, as we shall see. people wanting to be part of the religious and social experiment that several offshoot communities were started up. The members were extraordinarily loyal to Responding to change – communities that adapted their leader; they enjoyed a wide range of social and Oneida cultural activities and worked productively in the many John Humphrey Noyes experienced a religious con- successful business enterprises. However, tensions had version in 1831 as part as what has become known in begun to appear. The fact that Noyes had fathered nine American history as ‘The Great Awakening’ – a populist of the fifty eight children born through stirpiculture movement of religious fervour that swept across parts of undermined his leadership. The sexual practices at the country at that time. At his home in Vermont he set Oneida came to the attention of the authorities and led up the Putney Community to try out his radical religious to accusations yet again of fornication and adultery, as ideas and in time other millennial communities were a result of which the community faced prosecution. As established that were inspired by Noyes’ ideas. Noyes before, Noyes had to flee in order to escape this danger saw himself as a vessel that the Holy Spirit was going to and in 1879 he left Oneida and crossed the border into inspire and he demanded that his followers completely Canada. Perhaps finally realising that his ideas were accept his spiritual leadership. He abolished marriage too controversial for society to accept and therefore in his communities as he held that it was an institution jeopardised the continuation of his communities, Noyes in which the man ‘owned’ the woman. Instead he in- wrote to his followers to suggest that they abandon troduced into his communities the practice of ‘complex complex marriage. In 1870 70 members entered into marriage’ or ‘group marriage’ in which everybody was traditional marriage. Things began to change after Noyes’ 1 departure. As in so many other intentional communi- The kibbutz movement, far from attempting to create an ties, the younger members showed less commitment alternative social reality to the mainstream as did all other to the founding principles and practices. They were communal movements, became the embodiment of the increasingly drawn to conventional marriage, private Zionist aspirations of the Israeli people. The kibbutzim property and the world outside the community. Oneida were supported by the state in a way that no other move- then went through a major reorganisation. In 1881 the ment of intentional communities ever experienced or move away from a collective economy to a joint stock indeed ever sought to experience. Yet ironically, despite organisation – Oneida Community Ltd – was formally their crucial role in the creation of the state of Israel, the set out in ‘The Agreement to Divide and Reorganize’. In kibbutz movement did not continue to expand as much 1893, after a good deal of factionalism and internal divi- as previously. It seems that the new immigrants were less sions, Pierrepoint Burt Noyes, a son of John Humphrey interested in the collective lifestyle than their predeces- Noyes through stirpiculture and a group of the younger sors had been and it was the moshavim – the collective generation took over control. They reinstated some of the farm settlements – and the private farm settlements that previous community atmosphere and combined this with attracted most new members. In addition those who the running of a modern well-run and profitable busi- did choose to join the kibbutzim had less experience ness. As Oneida retreated from full community it came of and commitment to the Zionist Youth Movement that to resemble a pleasant company town, many others of had been central in the creation of the first kibbutzim. which were being set up at that time by enlightened Over the following years, as the Israeli state and society business leaders. In 1935 Oneida Community Ltd broke began to move away from the socialist ideals embodied completely from its communal past and became simply in the kibbutz movement and instead embraced western Oneida Ltd, indistinguishable from any other small and capitalist economic and social models, the kibbutzim successful businesses. Today Oneida Ltd continues to became increasingly marginalised. Nonetheless, the kib- design and market its own-brand cutlery but the cutlery butzim attracted a great deal of attention from around the itself is manufactured in other countries. world. Visitors came who were interested in the kibbutz Looking back it could be said that the new group of as a new social model and were especially interested leaders in Oneida who took over from Noyes had made in the collective agriculture enterprises and communal a conscious decision both to re-organise the community child-raising. Over the years many young people from and to put it on a new footing in which manufacturing Europe came as volunteers to work on the kibbutzim, took precedence over community. From one point of keen to take part in this new social experiment. view this could be seen as a failure of the communal life Despite the great success of the kibbutz movement in its purest expression at Oneida. Yet from another point things began to change over the years. The kibbutzim of view it could be said to have successfully ensured the began to turn away from agriculture and horticulture as survival of the community – albeit in a reduced form – their mainstay and focused instead on more profitable for a further 50 years. enterprises. The prosperity and higher standard of living that came with this turned out to be a mixed blessing The kibbbutz since financial success has a way of undermining com- The Israeli kibbutzim are perhaps the most well-known, munal principles. The kibbutz members began to drift longest-lasting and most numerous of the contemporary away from communal living, communal dining, com- intentional communities. The first kibbutzim were set up munal child-raising and communal social and cultural in the 1900s by young Zionist Jews in Palestine; Jews activities. Because of the move away from shared living, whose aspiration was to create their own Biblical home- the kibbutzim had to build new houses for families and land in the Holy Land of their origin. Living together and individuals to live separately. In addition car ownership sharing resources was both a pragmatic response to the increased and therefore more roads were built and in harsh and unproductive environment and the hostility general there was an investment in new infrastructure. of their Arab neighbours and also an expression of their Kibbutz members began to work outside the kibbutz and socialist ideals. The pioneer settlers worked hard in their contributed their salaries to the kibbutz rather than their endeavour to reclaim the desert while protecting their labour. At the same time more workers were hired from settlements through force of arms. outside the kibbutz – to the point in the 1970s when half They renounced everything personal and raised their of the workforce was employed. There was a rise in con- children communally. Not only did this free up the moth- sumerism and, as living standards rose, members tended ers for the common work but was also a tangible symbol to go out of the kibbutz for their leisure and entertain- that their children belonged to the community and the ment. The defining identity and the boundaries that had higher cause – that of forging the new Jewish nation. traditionally separated the kibbutzim from mainstream They were subsequently joined by waves of Jewish Israeli society became less clear. The disenchantment felt refugees escaping wars and persecution who were drawn by the younger generation with the kibbutz way of life to take part in the expanding Zionist movement whose and the loss of the personal conviction of their parents aim was to renew secular Jewish culture and establish meant that as many of half of those born in the kibbutzim a state of Israel. Following the Holocaust of the Second left to live a more conventional lifestyle in mainstream World War and the establishment of the state of Israel Israeli society. This in turn led to a demographic crisis in 1948 Jews were allowed to return to their historical of an ageing population. This has brought with it both but disputed homeland and these new arrivals led to the the challenge of caring for the elderly members and rapid expansion of the kibbutz movement. The new state also recruiting more employed workers to provide the of Israel owed a great deal to the kibbutzim and kibbutz workforce for the commercial enterprises. values were central to the society and culture of the new In addition to all of this the kibbutz movement was state. This was a unique phenomenon. hit by a financial crisis in the 1980s. The kibbutzim had 2 incurred substantial debts in order to finance their development. They then had to negotiate for financial bailouts from a government that had become increasingly indifferent to their cause. Previously the state had identified with Zionism, with nation-building, settle- ment, defence and the culture that had played such a major role in bringing about the creation of the new state of Is- rael. The state had supported the growth of the kibbutzim through the allocation of land and the cancellation of debts which helped them to survive critical periods – but this has now changed. As a result of these financial difficul- ties and the need to cope with the hard reality of a free market capitalist society, some kibbutzim have collapsed, some pay wages, some have become co- operatives, some have become capitalist Lifetime Achievement Award for Joan Allen enterprises and some have remained traditional. Some are now less of a vil- David Andrew Schwartz lage settlement and more of a dormitory n April 6, 2015, the Monday after Easter, a group of over fifty people suburb with new neighbourhoods built Ogathered near Great Barrington, Massachusetts, to honor Joan Allen as to rent out to non-kibbutz members. she received from the Camphill Association of North America the Camphill Only 60 of the 275 kibbutzim still oper- Lifetime Achievement Award. Many of her friends and family were there. ate on collective principles. After a long and cold winter, the gathering was graced with a mild, sunny But there are signs that the kibbutzim spring day that managed to reach sixty degrees. The ceremony took place movement is going through a renewal. in the beautiful chapel of The Christian Community Church (Hillsdale, There is a new generation of urban NY), which generously hosted the event. After the ceremony a bounteous intentional communities which have lunch was served in the church’s community space next to the chapel to adapted the kibbutz model to the new all who came. It was a joyous and loving occasion. social, political and economic environ- The ceremony was a special event of the Camphill Association which ment. There are now one hundred urban normally presents the award at an official meeting of the Association. kibbutzim – individually known as a However, due to Joan Allen’s frail health, this event was especially or- kvutzot – with an active commitment to ganized to be as near to her home as possible. The location was not only peace, justice and equality – especially convenient, but also provided a remarkable space to meet in because between Jews and Arabs and Israelis she helped to design the chapel, as Reverend Peter Skaller reminded us. and Palestinians. Further there is now In the chapel the guests sat in a large circle, the colored light of the many also a new group that call themselves glass windows shining in on us. Onat Sanchez-Schwartz presented the the Green Kibbutz Movement who are award on behalf of the Camphill Association. He acknowledged Joan’s focusing on developing ecologically contribution to Camphill as an architect over a fifty plus year period. After sustainable kibbutzim and are affiliated the presentation various people made contributions that included some to the Global Ecovillage Network. In ad- common themes. One of those themes was Joan’s connection as an artist dition, following on from the economic and gifted architect to the ‘genius of architecture’ as Coleman Lyles put it and social reorganisation that entailed in his loving tribute to Joan that was read in his absence and confirmed a move away from collective principles by Andrew Hoy in his words to Joan. Richard Steele spoke on behalf of and towards more individualisation the Camphill Movement Group acknowledging Joan’s contribution to the and liberalisation, there has been a building of numerous halls and houses throughout the Camphill move- significant influx of new members to ment in North America and Europe. In this regard he referenced Joan’s the point that membership is now at significant book on Camphill halls published for the fiftieth anniversary of the highest in the history of the kibbutz the Camphill community. He also recognized the important contribution movement. People are attracted by the she always made when she was present in meetings and conferences. environment, the security, the excellent Deidra Heitzman spoke about Joan’s remarkable ability to see through a education and facilities and a sense situation and come to a clear decision. of community. But now the selection After all had been spoken, Joan said to us that she was grateful to receive criteria have become more stringent the award and experience the love of all her friends. She told us that she and prospective members must be able was truly humbled to have been able to contribute as much as she was to buy their own home. In a report in able to do. After her words, an impression was left in the room. One could The Guardian newspaper in July 2012 experience the flame of anthroposophy that was alive in Joan and was the leader of kibbutz Afikim, Amikam a gift to all of us during her many years in Camphill. Also, her deceased Osem, describes his kibbutz as being husband, Paul Allen, seemed to be present, and we could all experience like an excellent country club, but with the blessing that was brought to Camphill by their life and work together. a safety net. 3 The Farm Members had become disillusioned with the com- Before he and his followers set up The Farm commu- munal system and it had become increasingly difficult nity, Stephen Gaskin had taken on the role of spiritual to integrate spirituality and morality into business and teacher to young hippies – teaching on all manner of family life. It was becoming difficult to cope with the subjects with a focus on increased self-awareness, self- scale of its national and international operations. There responsibility and personal growth. He had begun with was a lack of agreement as to overall purpose of the the Monday Night Class at the Experimental College in community, the ownership of property, drug use, work- San Francisco but as the classes grew they moved off ing and earning money, voting, residency, and a host campus where over a thousand young people came to of other questions – all of which served to undermine hear him every week. Stephens’s ability to communi- social cohesion. In addition there were problems with cate with the young students attracted the interest of The Farm’s agriculture, construction and other enter- some liberal churches and he was invited to go on a prises. There had been a crash in agriculture nationally teaching tour across the USA. Stephen had a school bus and an economic recession and as a result The Farm and invited his students to buy and convert their own found itself with a debt of half a million dollars, inter- buses and join him on the journey. In the end 300 peo- est rates of over twenty per cent and facing bankruptcy. ple in 100 converted buses and other vehicles joined In addition, the focus had shifted from young, single what became known as the Caravan, which travelled hippies to families trying to raise children while feeling 7000 miles in 4 months. When they got home again ground down by continual poverty. They wanted more Stephen and his followers wanted to re-create the sense family space and more resources. Stephen, who was of community that they had found on the road and in often away on speaking tours, seemed unaware of the 1971 they bought some poor and rocky land in the Ten- difficulties and people were losing confidence in his nessee Bible Belt. Here at The Farm Stephen, known as leadership. Eventually he was asked to step down. In the ‘acid guru’, gave up LSD but stayed with marijuana 1983 the Farm Board organised what became known as a source of spiritual insight and ceremonial ritual. His as ‘The Great Changeover’ which was effectively a vote Sunday morning outdoor sermons were the focal point to de-collectivise. The Farm moved from a communal of The Farm’s spiritual life. The city-bred west coast society to a co-operative land trust – from income shar- students learned survival skills as they set up tents, built ing to an independent income economy in which each shelters and put in water, sewage and electricity – all business had to be self-financing and to pay wages to its very basic and rudimentary. The Farm set up numer- employees. Each family had to find their own source of ous innovative projects both within and outside their income and pay their own housing, food and monthly community that included construction, farming, book expenses and also make monthly payments to help pay publishing, a soy dairy, a mechanic workshop, their off the debt. Hundreds of people left, disillusioned and own radio station and a health care clinic. Stephen’s demoralised. wife, Ina Mae Gaskin, became the community midwife There were other changes. Decision making was now and the Farm Midwives offered free homebirths and done by small, elected councils instead of through adoptions for young women and provided medical as- group processes. The Farm experimented with several sistance and other support in deprived inner city areas. economic systems and now there are different systems The Farm Midwives eventually gained international that people can choose from according to their principles respect for their success with natural home births. In and their needs. Bates says that by the 1990s nuclear 1974 The Farm formed Plenty, a charity to provide families came to replace the large group households. relief and developmental organisation for people in Virtually everybody had a car, a telephone, a flush toilet, need. Plenty volunteers went to build cheap houses for electricity and a television. Many had a computer and/ homeless victims of the 1976 Guatemala earthquake. or a satellite dish. The main road had been paved, build- The Farm also set up a free ambulance service in the ings were clad, insulated, remodelled and landscaped South Bronx. In recognition of the many enterprises that and business revenues settled. People no longer talked The Farm had brought about, in 1980 Stephen received of a spiritual journey of discovery; there were no more the ‘Right Livelihood Award’ – known as the ‘Alterna- utopian fantasies and life had become more pragmatic. tive Nobel Prize’ and Ina Mae and the Farm Midwives Bates’ conclusion was that The Farm is now increas- received the same award in 2011. ingly difficult to distinguish physically from a planned With 1,700 members at its peak The Farm became one community enclave for fixed-income retirees. Today of the biggest and most complex of America’s inten- The Farm has reinvented itself as an eco-village training tional communities. In the 1970s and on into the 1980s centre with 150 residents running courses on midwifery, each person who joined the community signed a Vow permaculture, carbon farming and ecovillage design. of Poverty and members lived a voluntary subsistence Stephen Gaskin died on July 1st 2014. lifestyle as a precondition of life in a spiritual monastery that was out to save the world. But there were signs of Reflections and comparisons problems. Alfred Bates, who had been there almost from Each of these communities has had a different develop- the beginning, tells the story. Living conditions remained mental story. This has depended on a variety of factors primitive. There were streams of people wanting to visit including the historical and social context, the internal and to join; there had been mistakes in their organisa- leadership dynamics, the nature and commitment of its tion, resource management and finances. The founding members and especially on for how many years that agreements had become diluted and contested through each community’s story has played itself out. attempting to be open, diverse and heavily involved in In terms of leadership, for example, Oneida and The social projects outside of the community. Bates said that Farm had more in common with each other than each things began to unravel in the early 1980s. had with the kibbutzim. In Oneida the leadership was 4 vested in one individual, Noyes, who sought to uphold mitted than their parents and less prepared to make the his religious and social ideas and practices. These prac- sacrifices that their parents made. Instead they seek for a tices, however, had deviated too radically from the moral closer connection to the world beyond their community. standards of the wider society at that time and had thus Thus as community members become older more peo- jeopardised the community. ple have to be employed to keep the community going; The changes that had to be made in order to ensure people who often have less interest in and commitment the future stability of Oneida could only be made when to the values of the community. Noyes was no longer on the scene. In a similar way the In all of this it also seems that in most communities inspired and charismatic spiritual leader of The Farm, there is a shift away from the predominance of work in Stephen Gaskin, had to step down from leadership be- the farms and gardens and instead the emphasis goes fore the fundamental changes of the Great Changeover on commercial enterprises and educational courses as could be implemented and the community saved from the main source of income. financial ruin. To some people this seemingly inevitable trend from It was different in the kibbutzim. There was no one the intensity of the pioneering years to the next phase leader. Each kibbutz has appointed managers who which is more stable and organised might appear to be oversee the work of the different departments and who a loss, or even a sign of failure. Yet it is also a gain of together co-ordinate activities. This meant that the re- sorts in that it allows the community to evolve social sponse to the need for change on hand of the members’ forms and organisational structures that members feel wish for a better standard of living and on hand of the more comfortable with. It allows the community to be- major economic crisis faced by the movement as a whole come more sustainable through being more ‘liveable’ differed from one kibbutz to another. In addition each – through being better suited to the needs and wishes kibbutz, unlike Oneida and The Farm, is part of a much of its members. It also allows the community to renew wider movement of similar communities. itself and thus avoid the fate of so many intentional com- In a different context the development of the kibbutzim munities that imploded on the death of their founder. and The Farm had more in common with each other Oneida found new life as a model company town. Some than with Oneida. As we have seen, the imperative for kibbutzim have found a new sense of purpose in an change in the case of Oneida was the persecution from urban context, in working for peace and equality and the church and other authorities owing to their extreme in ecological sustainability. The Farm re-invented itself religious and sexual practices and the wish of their as an eco-village training centre. children for a more conventional lifestyle. The members of Oneida enjoyed a standard of living that was much Andrew is a Camphill co-worker in Scotland, higher than the surrounding areas and a richer social is vice chair of Camphill Scotland and has a keen and cultural life. In the kibbutzim and The Farm, on interest in the developmental processes the other hand, the members had become dissatisfied of intentional communities. with the poor standard of living and wanted better for [email protected] themselves and especially for their children. Both the kibbutzim and The Farm were forced to abandon their collective economies in order to come through severe financial crises. Yet there are as many similarities as there are differ- ences and it is these similarities that can tell us a great deal about the archetypal developmental trajectories of intentional communities. It seems that there are common processes at work in these communities and perhaps also within many other intentional communities, namely that over time the original inspiration that brought the community into existence becomes dissipated and something else takes its place – something more pragmatic, more rational and more organised that is better able to deal with the everyday concerns of the long haul. It seems that communitarians can only put up with the poverty and sacrifices of the pioneering phase for so long. After so many years of this they expect a better standard of liv- ing and more space and time for themselves and their families. They begin to seek a more ‘normal’ lifestyle; a lifestyle that is less radical and less demanding. They seek more control over their lives and more distance from their fellow community members. This move from the collective to the individual plays itself out on all levels of the community – economic and financial, social and cultural; and also manifests itself in new communal liv- ing and working arrangements. The community’s children, seen as the hope of the Portrait of Karl König by Alfred Bergel, 1918 future, often turn out to be less inspired and less com- See book review on page 16 5 The vision of Camphill Communities Ontario Diane Kyd, Camphill Ontario, Barrie, Canada

he Camphill Association of North America (CANA)’s day program developments, as well as cooperative and Tresponse to the situation in Great Britain between the streamlined stewardship of CCO. Harmonious and pro- Camphill Village Trust and its member communities made ductive relationships between the two locations, Sophia it clear to our own Camphill Community members, execu- Creek and Nottawasaga, between board and co-workers tive leadership and the Board of Camphill Communities continue to this day. Ontario (CCO) that they are reluctant to embrace CCO’s evolution away from the traditional Camphill model. We CCO today therefore want to clarify how CCO functions and what CCO is a vibrant, developing community that works with our vision embodies. its board and the government to adjust to new conditions Camphill Communities Ontario honours the traditions and to find new ways of fulfilling the Camphill mandate. and values of the Camphill movement, and we are con- CCO now has 40 full time and 42 part time co-workers, fident that we are carriers of the Camphill ethos, but we 30 residents and 25 day participants, and we are growing. carry out that ethos in a manner atypical of Camphill’s Eight Camphill Community members are active to differ- traditional village form: ent degrees in festivals, Christian Community services, 1) Our co-workers are salaried. and artistic work in speech, drama, eurythmy and music. 2) We increasingly focus on supporting persons with We practise biodynamic agriculture in our large market disabilities in their own homes, and on building com- garden, on the farm and in the land work. munity with them in the general context of independ- Social therapy through Julia Wolfson’s accredited courses ent living within the larger social environment. is a deep and strengthening endeavour, supporting respect- 3) We are committed to person-directed approaches, ful and meaningful relationships between co-workers and guided by the ‘Transform and Empower’ curriculum. people with disabilities. We have, as a result, very little Present-day CCO grew out of a conflict between our turnover among our co-workers, so our families and peo- original community structure and the Government of ple with disabilities develop deeper and stronger bonds. Ontario. However, what began as an intrusive and seem- Moreover, the region’s social services network accepts ingly counterintuitive reassessment of our organization and celebrates CCO’s purpose and relevance within the and methods has evolved to become a constructive broader social platform. and proactive approach to ensuring high quality of life Government regulations, restructuring and our evolving experiences for the entire community, including persons methodologies have resulted in some differences in how with disabilities and our co-workers, as well as the wider CCO and other members of CANA function. For example, region and the province. most of our operating funding comes from the provincial We are thriving. We have a future. We want that future government. We cannot use government funding to pay to be enriched within CANA. dues for membership in extra-national organizations such as CANA. Instead, we must rely on our foundation, Camp- Background hill Foundation Canada, to do that for us, and CFC cannot Ten years ago, CCO began a process of transformation go beyond $5,000 without providing a detailed accounting that is ongoing. Our main funding agent, the Province of how the funds are spent, and how they benefit CCO. of Ontario, represented by the Ministry of Community Moreover, our laws are different in Canada: Because and Social Services, undertook a systemic, comprehen- registered charities cannot have salaried employees on sive review of how CCO functioned. The review was the boards of directors, we must seek out alternative precipitated by a serious safeguarding event and led to ways to solicit and honour the views, desires and aspira- a governance restructuring and board training within the tions of people with disabilities, co-workers, parents and organization that aligned us with best practices in the guardians. not-for-profit sector. These differences notwithstanding, we believe that CCO At about the same time, the Canada Revenue Agency has adhered to the underlying principles of the Camphill informed CCO that, regardless of how co-workers viewed movement throughout its evolution. themselves (as volunteers), they were in fact employees (receiving benefits). Provincial authorities informed us CCO co-workers that, by law, employees could not be voting members of Our co-worker group is dedicated, educated in develop- a governing board of directors of a registered charity as mental services, the therapies, the arts and agriculture, they would be in a constant state of conflict of interest. and many have Camphill experience. For the most part, The cultural shift which resulted from these deter- they join our work because they value our unique com- minations was very challenging. Some co-workers felt munity. We find the employment and live-out model suits disenfranchised and dispossessed. Ultimately, a group our co-workers, provides a sustainable and more secure of disaffected co-workers asked CANA to determine if lifestyle for both co-workers and people with disabilities, CCO had become an apostate community; the result and makes our investment in further education and train- was that these co-workers left CCO to join other, mostly ing viable. non-Camphill organizations, leaving the village under- We constantly search for ways to educate and acculturate staffed. CANA executives asked the Sophia Creek (urban) co-workers drawn from outside anthroposophical circles. community to step in and take on the Nottawasaga (rural) Currently we work with Julia Wolfson on the Transform community. Happily, this restructuring has resulted in and Empower Curriculum, a person-centred curriculum significant cultural, religious, festival, agricultural and that is used at other Camphill communities in the world 6 including in Norway, in southern Africa and at Soltane in Response to Camphill Communities the United States. Ontario (CCO) vision Looking ahead We actively foster a strong and positive relationship with e see it as positive that questions will lead us into a the province’s Ministry of Community and Social Services Wconversation about the increasingly differentiating and we enjoy robust cooperation and engagement with forms of Camphill that are evolving across our region the regional social service network. We anticipate an and the movement today, an evolution of which Ghent even greater sense of connection to the larger community feels a part. in our own area. We find it very hopeful that when the communities in Our presence in the wider region, Barrie, has led to Ontario were thrust by the government into a restruc- stronger connections to college and university programs turing process that could have extinguished the Camp- in nursing, developmental and social services, and we hill impulse; instead they seem to have won through work with those institutions around our growing day to an adaptive, life-affirming change of culture. Both program offerings, among other things. Now, many in reading the CCO letter and in hearing from friends students complete their practicums at CCO, helping us who have visited the communities in Ontario, we have meet our goals. confidence that the friends there are committed to the Our connection with the larger community resonates aims of Camphill and to maintaining a living relationship in other exciting ways: For example, throughout the sum- with its spiritual intention. mer and fall, CCO’s sustainably grown organic produce The question of how wages and also social service is sold at Barrie’s farmer’s market. Cultural programs and benefits and retirement funds are being addressed in seasonal fairs at Novalis Hall are well received and well relation to the social principles of Camphill is another attended by the general public. one being taken up across the movement today and we CCO has adapted to evolving governmental standards welcome a discussion about the different paradigms and to the needs of persons with disabilities by becoming being developed in our region. more fully engaged in the communities we serve as we Regarding the point about how the family-centered foster independent, person-centered living. Together with model of Camphill home life has changed in Ontario our families and other advocates, Barrie and the province to one focused more on the individual and on peer of Ontario vigorously support us—testimony to our suc- connections, we recognize that this too is something cess and a compelling reason to keep moving forward. in transition across the movement. It appears that the new form of home life which has emerged in Ontario is Path forward working well at this time for the people involved. CCO asks your consideration of three values that we We also want to share our experience in Ghent that hold: the boundaries of Camphill seem to be dissolving into We have been challenged about the value of the the world and allowing the world to become more part courses we offer, specifically the Transform and Empower of the community, while at the same time requiring workshops. These courses are used in other Camphill of community members what feels like a new step in communities throughout the world as valuable social individualization. This process is happening in Ontario therapy training. and other places across the region, so it’s an important We find it antithetical that some people in positions of development to follow. power speak publicly about employed people or people Out of the conversation initiated by the Ontario letter, who do not self-identify as anthroposophists, in a manner one further question we in Ghent would like to pose is which indicates that such workers do not belong to the how the Association could become both a mirror and core community and that they merely work for wages. a support for the evolving nature of Camphill in North We find this attitude harmful and embarrassing for our America today. common work in North America. We believe that em- ployed and long-term volunteer co-workers can be equal Anna Rée (Camphill Community and Board member) partners in creating and sustaining the Camphill mission Bill Vogt (Camphill Ghent Board Chair, Camphill Village Board President) of community building. Bob Norris (Camphill Ghent Board, Camphill Hudson Board Chair) Finally, we believe that our model—supporting people Brian Rée (Camphill Community member) with disabilities in their homes—has an important role Chris Fish-Acker (Camphill Ghent Board member) in CANA, not merely as a deviant, tolerated form, but Christiane Steel (Camphill Community member) as an increasingly viable option in the overall Camphill Christina Bould (Camphill Community member) experience. Deborah Grace (Camphill Community and Board member) We treasure our almost 30 years of involvement with Gry Brudvik (Camphill Community and Board member) CANA and know there is a lot we can offer as an emergent Jeanne King Leonard (Camphill Community member living outside) Jeffrey Sexton (Camphill Community member living outside) form of community within a broader region. We want to Kari Amstutz (Camphill Community member) be valued for our experience, engagement and success, Madelon Hunt (Camphill Community member, Hudson) and our ability to help communities who are facing, or Mali Bjorgan (Camphill Community member) will face, similar transformative challenges. Margrit Métraux (Camphill Community member) Richard Steel (Camphill Community and Board member) Diane Kyd, co-founder, CCO Rick Bianchi (Camphill Ghent Board) Chuck Kyd, co-founder, CCO Sylvia Bausman (Camphill Community member) Barry Marynick, chair, CCO Board of Directors Ulrike Kolb (Camphill Community member) Larry Palmer, Executive Director, CCO Kam Bellamy (Camphill Community member, Hudson) 7 Breathing life into the beginnings of Camphill Christine Polyblank, St Leonards, England

any thanks to Robin Jackson for his most interesting the western world…whose language was foreign to me; Marticle, ‘Anthroposophical hotspot’, in the May/June the people were strangers. Their way of living was not my 2015 issue of Camphill Correspondence, bringing to our way… I had a different background, different modes of notice a number of people interested in anthroposophy and existence, different thoughts.’ He speaks of himself at that biodynamic agriculture in the north east of Scotland at the time as ‘one who, after a shipwreck, is cast onto a lonely, time of Dr König’s arrival at Kirkton House. Any information unknown island’ (Hans M-W, p127). This island was not that fills out the picture of those pioneering days is very where he wanted to be. welcome, and it is absolutely right that we honour those Into this mood of desolation came the invitation to visit two extraordinary people, Emily and Theodore Haughton, Emily and Theodore Haughton in Scotland. While their without whom Dr König’s venture may never have found property, Williamston, was set in a magnificent garden, a home in the UK; although with his many friends and Kirkton manse was a different matter entirely and the group, contacts, his charisma and his huge ability to drive his when they ‘flew home’ to it, most certainly did experience project forward, it is likely that he may have been success- it as inadequate and isolated. They would have had little or ful somewhere in England. Dr König and the Haughtons no knowledge of, or access to, the anthroposophical ‘sig- were, from as much as I have seen, thrown together on a nificant landowners’ described in Robin’s article. Most of kind of blind date when his search for a suitable country them could not speak English. From all we have heard and was exhausted, and the Haughtons were keen to get their read about them I imagine that both their inner and outer project off the ground. There was only one meeting between experience was one of isolation and, but for one neighbour, them, after which they somehow or other made their vows completely devoid of culture and comfort. Many of them and set up home together. The subject is so complex that had, after all, come from upper middle class families in the I will simply respond to those of Robin’s points which left culture-rich city of Vienna. me slightly uncomfortable. On his return from a single visit up north, made with 1) ‘Let us acknowledge the fact that Dr König was not Emil Roth (the father of Peter and Alix), Dr König sent a compelled to go to some remote, isolated, godforsaken very positive report to the Youth Group describing their spot far from the heart of European civilization.’ warm welcome and beautiful home (Williamston) set in a When all attempts to settle elsewhere had failed, time was ‘strangely bleak landscape’. He wrote about the biodynamic moving on, and Dr König’s future colleagues were scat- farming that was taking off on their land and described the tered far and wide, he was, indeed, compelled to accept manse as ‘suitable, to begin with’, and which might ac- the only option open to him and go to what he described commodate ten children (Hans M-W p146). So it was clear as a ‘natural environment’ (as opposed to a spiritual one). from the beginning that, while he was elated and grateful I wish to make the point that it was the experience – the to have, at last, a first home for their venture – they could inner landscape of the group, that they had landed in a now all ‘fly home’ – he viewed the manse as only a starting remote and isolated spot bearing little resemblance to the point which would soon be outgrown. Indeed by February centre of European culture or the ‘cradle of Christianity’ for 1940 there were two newly married couples, six single which they had longed. colleagues, five children with special needs and the König In 1937, when the idea of founding the new venture in family of six living in a house described as having three Austria was clearly out of the question, any idea of mov- large rooms downstairs with ‘some more’ on the next floor ing to America was dismissed (Hans M-W, p118), and an up and another floor over that – with neither electricity nor approach to Cyprus unanswered, König set his heart on central heating and just one bathroom for all to share. In a Ireland, knowing it to be a deeply Christian land. By Sept later description Dr König wrote: ‘I hardly even noticed at 1938 he had completed and submitted to the Irish govern- first that the wind blew through the badly fitting windows, ment his carefully worked plan for a Curative-Educational that the doors could not be shut properly, that the kitchen Institute for the ‘abnormal person’ whose needs had, since range was a smoky monster and that most of the fireplaces the time of the hunter gatherers, been denied (Hans M-W, did not work’ (Hans M-W p146). Emily Haughton, however, pp 118–120). But when Ireland turned him down, Dr König refers to the ‘good state’ of the house in a letter (dated 1 Feb was left feeling lonely and downhearted. We know that in 1940) to Ita Wegman when the group had indicated their February of that year he had heard from Ita Wegman about intention to leave. (What is one to make of such different possibilities both in Scotland and in France (Hans M-W, experiences?) p126). We also know that he already had an immigration We know that Dr König and his youth group had made a permit to England on 20 October (Hans M-W, p126, and a commitment to set up a curative setting for children and oth- letter from Dr König to Sali – later Barbara Lipsker – dated ers with special needs, but this group, who ‘met with undi- 16 Oct 1938). As he wished to remain in central Europe, minished intensity’ over a long period in Vienna (Hans M-W, he risked a lot when he ignored the permit and chose – pp116-117), experienced themselves as sharing a special and lost his heart to – France which he experienced as karma, as ‘uniting themselves with König in a common a place of great holiness and healing (‘we will build our spiritual impulse stemming from the seventeenth century’ Ireland here’, he wrote), a place where the spiritual rebirth (Hans M-W, p130). On their last evening together in Vienna of central Europe would take place (Hans M-W, p125). they resolved to ‘prepare Michael’s chariot’ (pp116–117). By the end of November this application too had been They were more than a group of people with similar ideas refused. Where was he to turn now? Having friends in and interests who wanted to do good, anthroposophical England, Dr König set off for London, but he found it ‘a work; something much bigger was envisaged from the start. lonely, unknown island … a country not of Europe but of They would not just study anthroposophy, they would use it 8 to ‘plant a seed of renewal…into our she grew to loathe Dr König. Henny decadent society’ (p111); they would was pregnant in Kirkton House live anthroposophy. In 1938, when and when Thomas was interned, the group had split up and were she would have lost his protection. forced to leave Austria, Dr König was When the women moved to Camp- on a sacred mission to find the cradle hill House, she did not go with them for this spiritual venture – and, as we but bought a house nearby in Durris, have seen, he searched diligently. where their child Chailean Anne was 2) ‘Dr Wegman knew exactly what born on 10 July 1940. When Thomas she was doing when she suggested was released he roared backwards that Dr König should take up the and forwards on his motorbike be- generous offer by the Haughtons.’ tween the nest Henny had prepared Ita Wegman, knowing both Dr for them in Durris Cottage, and König and Emily Haughton well, Camphill House where he could be would also have known that she was part of the new community around playing with fire by putting two such Dr König. ‘very strong-willed and authoritarian 4) ‘Dr König showed little appre- individuals’ together (Robin Jackson ciation for the hospitality of the ‘Origins’). And when the Haughtons Haughtons.’ went to Dr König to ask him to sign This is Emily Haughton writing up to their constitution for a ‘curative to Ita Wegman. However, the first institute’, soon also demanding that words of Dr König’s address to the Theodore take on the running of the children at the Opening Ceremony finances and that Emily have an over- on 28 May 1939 were those of deep sight of the educational and curative appreciation: first they should think affairs, the relationship, as we might every day that they have been living expect, broke down completely. in and walking about in this house It is possible Ita Wegman was not Henny in Camphill with Thomas and baby Chailean through the kindness of Mr and Mrs aware that right from the beginning there were two quite Haughton (Hans M-W, p448). Towards the end, in the heat separate projects being founded, because while she and of all the disagreements and the chill of hurt feelings, Dr the Haughtons appeared to imagine Dr König would join König took his Oberufer Shepherds Play over to Williamston the Haughtons in their initiative, it is highly unlikely that to share with the Haughtons and their guests at Christmas, that would have been his intention. Ita Wegman, whose a play directed by König with a part for all the European base was the clinic in Arlesheim, had given her support to, colleagues. We could interpret this as a peace offering of even been instrumental in, founding a growing number of some quality and a gesture of appreciation made around the curative educational institutes – two in Switzerland, two in time the group finally decided to move to Camphill House. France, one in Sweden, one in Iceland and Sunfield, Clent, The importance of the Haughton’s generosity in offering in England. Now friends in Scotland were asking for her a home to this group of pioneering refugees must certainly support in starting something there. She was keen to help be acknowledged. But it must also be acknowledged that, and had, as Robin writes, visited Williamston the year before for the reasons I have stated, this could be no more than Dr König’s arrival in Scotland, very possibly to advise on a vital starting point; and considering the very different the Haughton’s project. Two initiatives, two sets of found- backgrounds and aims of the two parties, it was almost ers. This ‘blind date’ had resulted in the coming together inevitable that there would be disappointments and hu- of two quite unsuited bedfellows who had not chosen to man difficulties. Yet from this challenging beginning the work together. We could wonder how the Kirkton phase of worldwide Camphill movement grew. Camphill lasted as long as it did. 3) My mother, Henny Weiss (later Weihs) has been quot- References ed as an authority on the apparent lack of appreciation Friedwart Bock. The Builders of Camphill, Floris Books, of the Kirkton Camphill group for the hospitality offered 2004 by the Haughtons, but she is not a reliable source. Robin Jackson. ‘The Origins of Camphill Part One’, Nov/ Henny was a wealthy society girl of 19, who had not ever Dec 2005 and ‘The Origins of Camphill Part Two’, Jan/ Feb 2006 Camphill Correspondence been part of the Youth Group and had no idea what she was Hans Müller-Wiedermann. Karl König, Verlag Freies joining. Henny believed her husband, Thomas, would work Geistesleben, Stuttgart 1992; then Camphill Books with in a clinic in Scotland. A letter from Alix Roth (in Zagreb) to translation by Simon Blaxland-de Lange, 1996 ‘Sali’ (28 Nov 1938) indicates the group’s possible dislike of Hans Schauder. Vienna – My Home, 2001 her: Thomas appears to be suffering ‘terrible unhappiness’ Anke Weihs. Fragments from the Story of Camphill, 1975 during his year in Basel – ‘his wife is to blame’, (whilst Correspondence from the Karl König and Ita Wegman Hans Schauder, in his autobiography, talks of his envy at the Archives wonderful lifestyle of Henny and Thomas in Basel). Henny is not in any of the group photos from those early days. In Christine Polyblank, nee Weihs, was born into the her letter to Ita Wegman, Emily Haughton writes ‘we like pioneering Camphill in Scotland. She was a founder her’ of Henny and it is likely that she spent a great deal of member of Ringwood Waldorf School with which she her time where she felt liked and accepted. was involved in teaching, mentoring, PR and fund Henny will, very early on, have begun to experience the raising between 1974 and 2011; although now retired, strong pull of Dr König on Thomas, and I know from her that she lives nearby and is still involved with the school. 9 Centenaries for builders of Camphill Johannes M Surkamp, Ochil Tower, Scotland

n 2002 Camphill celebrated Karl König’s hundredth highlights not to be missed. Sagas and stories from the Ibirthday with the first New Lanark Conference for Iliad and Odyssey took centre stage. community building. It was a successful outreach. In the When, after Ochil Tower had become a Camphill last issue (May/June) of Camphill Correspondence, Else place (January 1972) and Templehill, Blair Drummond Wolf reported on the centenary celebration for Carlo and Corbenic were added, it was time to acknowledge Pietzner, the founder of Camphill in the United States. their inner connection. For seven years the newly insti- He had also founded Glencraig Community. This news tuted quarterly Neighbourhood Meetings took place at struck my conscience, that in 2014 I had not called Ochil Tower. Anke was the source of many inspirations. upon friends in Scotland and beyond to acknowledge We first turned to the past of each place before turning the invaluable service that Thomas and Anke Weihs, and to communal and practical concerns. From Aberdeen also Trude Amann, had rendered to Camphill worldwide. Anke had made contact to a nearby Young Offenders Their birthdays were on 22 March (Trude), 30 April Institution, by offering the performance of our Christmas (Thomas), 30 June (Anke). I will focus on Anke as her play, which led to joined holiday camps where differ- birthday is nearest the date of this issue of Camphill ent isolated groups could fruitfully meet. This led to the Correspondence. founding of the Six Circle Group. It was also Anke’s and Of the founders, Anke and Thomas were closest to me Thomas’ initiative to invite board members from the on many levels. As a young co-worker, I was a group different boards responsible for Camphill Foundations parent for eight maladjusted teenage boys in Anke’s in Scotland to a joint meeting. This led in turn to the Newton Dee House, next to other same-sized groups. later Camphill Scotland meetings and still later to the Years later an experiment was made that two house Camphill Dialogue, a response from the USA to make parents looked after 36 boys in the style of a hostel. This board members aware of an international dimension of gave me the opportunity to meet the extraordinary Anke Camphill. These initiatives needed much written com- Weihs Nederhoed from many different sides. munication which initially took shape in a periodical But first, before offering some snippets of pioneer com- called The Cresset (an iron basket filled with embers, munal life, a few notes taken from her autobiographical from which torches could be lit). Many of König’s and book Whither from Aulis, Floris Books, 1989. From the other interesting articles appeared there. Camphill Cor- book jacket: ‘Born in Australia, she spent her childhood respondence and Camphill Pages followed at a later in Japan, Hawaii, and Pennsylvania and later in Europe. time. It should also be remembered that Thomas Weihs In this book she describes the tortuous path that led her held his last public lecture, paving the way for a second eventually to Vienna where she met Dr König, who was village community in Scotland (Loch Arthur), at Three in the centre of the group which later in Scotland found- Kings Hall, Auchterarder. ed Camphill.’ After describing her English, self-educated, After Thomas and Anke were able to hand over respon- gifted mother and her father of Friesian peasant nobility, sibility for the Camphill School, Aberdeen (formerly The who at 23 years had become a managing director of a Camphill Rudolf Steiner Schools) to a capable group of firm dealing in jade with offices in Rotterdam, Shanghai, Principals of the next generation, they increased their Tokyo, Melbourne, New York, and Los Angeles, Anke attention to the places of Camphill south of Aberdeen. refers to herself: ‘My Self was not derived from parental Throughout her long devotion to Camphill in Scotland sources, but had a different genesis and an own moment and worldwide, she not only gave social, educational of emergence.’ This, no doubt, is and cultural impulses, but was underlined by the title she chose also a conscientious historian of for her book. Aulis, north of Athens, the development of Camphill with is quoted on the atlas as ‘ruins’. which she entirely identified as As always, Anke combined the a much-needed impulse in our practical and the cultural. For the time. Her openness to this spirit of weekly house evenings (after the social and cultural development boys were settled at 9 pm) all of of mankind was exemplary. This us male co-workers brought along was recognised by her peers who our mending baskets. On conclud- always gave her leading roles to ing the formal part of the meeting, play in Christian seasonal and com- Anke would read some interesting munal festivals. story and we would start our repair May she be remembered at her work. centenary plus one year with love When rehearsing for seasonal and gratitude for all the great gifts plays, including those by Dr König, she has given us, with the support Anke was in her element. We met of Thomas. in the Murtle House laundry to put on our costumes. She would Johannes has been a founder not tolerate any watches or jewel- member of and was actively lery worn. Everything had to be involved in Camphill places perfect and in character with the in central Scotland, Camphill play. Anke’s storytelling hours were Anke Weihs Scotland and the Association. 10 Karl König behind (right), Alfred Bergel playing the guitar, ca. 1918 (See book review on page 14)

Friends who have died

Professor Nils Christie, a very great friend and supporter of Margit Engel (born 19 January 1921) died on April 9 at Camphill in Norway, died on May 27, 2015 at the age of 84. 4:30am at Öschelbronn. She joined Camphill in Scotland He was involved in a traffic accident the day before and passed in 1950 and was a medical doctor. In 1966 she started Vid- away without regaining consciousness. He and his wife were aråsen Village in Norway. She was a driving force behind looking forward to taking part in the memorial celebrations for the beginning of several villages in Norway. In the 1990s Margit Engel, which will take place at Vidaråsen tomorrow. As she inspired the coming about of Camphill villages both in a prominent member of society, a renowned and controversial Estonia and Russia. Her love and respect for people with professor of criminology, Nils championed the Camphill way special needs, for anthroposophy and Christianity made of life and wrote the well-known book Beyond Loneliness and her a fearless leader. Camphill was, thanks to her, highly Institutions after a spell of living at Vidaråsen as a co-worker. respected in Norwegian society. She also made a great dif- He will be greatly missed by us all. Will Browne ference in numerable people’s lives. Kirsti Hills-Johnes, Vidaråsen With sadness I share that Snowy Botlhoko passed away during the morning of Thursday April 9 at her home in Gauteng, South Africa. Snowy, so named because it snowed on the day of her Henry Sterner, a resident of the St Albans Camphill Commu- birth, was a very active and loving housemother at Cresset nity, recently passed away. His funeral was on June 3. House in South Africa for about 12 years, first experiencing George Meyer (a life-long friend of Henry’s and a trustee) Cresset House as a Camphill place and following the daily and Christian rhythms with enthusiasm until she retired nearly two years ago. Aged only 61 Snowy will be remembered by Mary Hobson died peacefully in Simeon on Monday 13 many as a dear friend and co-worker. Sandra Stoddard April, just a few days before her 98th birthday. In earlier years she had been a successful fundraiser for the C.V.T. Newly News has reached us of the death of Muriel Valentien in widowed, Mary moved in 1992 to Simeon from her home Winterbach, Germany on Whitsunday May 24. Muriel was in in Lancashire to be near her daughter Kathryn who lives her ninetieth year and had been a teacher and houseparent in in Newton Dee. She came as a very active lady, starting a the Camphill Schools, Aberdeen from the late fifties to early bridge club, church group and residents’ meeting in Simeon. seventies. She met her husband Hans Christoph Valentien Pirkko Lindholm and Judith Jones in Camphill. When the family moved to Germany Muriel continued some special needs teaching in the Engelberg Waldorf School. During her time in Aberdeen Muriel was It is with great sadness that we have to inform you that Mike often involved in writing and producing Whitsun pageants Hailey died at 3.20 am June 25 at Tralee General Hospital, so it is significant that she crossed the threshold on Whitsun- Co. Kerry, Ireland after a long illness. Mike was 71 when he day. Anyone who remembers Muriel may wish to contact the died. He lived in Thornbury, The Mount and then Thomastown. family through her daughter: Johanna Valentein, Am Hoch Sitz 3, His wife Anthea died seven years ago. D 73577 Ruppertshofen, Germany. Judith Jones (Simeon) Nick Blitz and Edeline LeFevre

11 News from the Movement…and beyond

Camphill in Palestine Faiza-Vida Alhusseini, Jericho, Palestine

am Faiza-Vida Alhusseini, the founder of Sama Centre Ifor special needs people in Palestine. I grew up as a Christian orphan in Bethlehem – it was only years later I found out that I am Muslim and not an orphan. Later I got married and had three children. My children went to a Waldorf school in Harduf. I was so inspired by anthroposophy that I started to work and study in Harduf in an anthroposophical community. I worked as a care giver for people with special needs for nine years and I studied social therapy – I wanted to bring those ideas to my people in Palestine. Growing up I never really felt that I have a home. Now I want to create a home for people with special needs, who I feel need a home the most. I started my mission with Skype, Facebook and Hotmail. I created a webpage named ‘Sama Centre with anthroposophic spirit’. Every day I wrote something about Camphill and about Karl König, Rudolf Steiner, social therapy, life and everything that had any connec- tion with social therapy and Camphill. I have been in all the cities in the West Bank and I made a lot of lectures about my project in order to know what I am dealing with. I had a lot of difficulties in the West Bank; as an Arabic Israeli lady they didn’t deal with me with respect, just carelessly. As a woman I had to struggle to show them my vision. With no help and with hard effort I made a non-profit company: Al-Sama Company of Psychological and Social Rehabilitation, number 2215. I paid a lot of money to have it. I endured a lot but I couldn’t give up my aim and my vision, my dream. Even though still we are working on Meeting with parents in Jenin the project and we are facing a lot of difficulties at each step – no one cares, no one supports us – but we go on without any hesitation. It’s been four years that we have Eric Hoyland from Oaklands in the UK. I had relations been working without any budget but we can’t go on with a few supporters in Harduf, but still it’s not enough. like this. The young volunteers want to create a better We found a home in Jericho but we can’t pay the rent. future for Gaza, they truly believe that through volunteer work with people with special needs, they can develop tolerance and compassion that will bridge all differences between people. Editor’s note: A short video of a festive evening at the Sama Centre I had big support from The Grange Village in UK with can be seen at https://www.youtube.com/watch?v=_4xn81CHk a special couple, Judy Bailey and her husband, and with Kw&feature=share&app=desktop.

Ahmed's story Ahmed Alazbat, Gaza, Palestine

ike all children born in Gaza, I was born in a nice fam- government organisations (NGOs). I had a lot of experi- Lily with two brothers and two sisters. But there were ence and felt that I had to help people. many hardships. I have never been out of Gaza. In the I got married and we have a wonderful child. I then war in 2007, I was on the way home from high school read on the internet about the Sama Centre, the name when I was injured on the back, knees and chest. I had of the proposed Camphill place in Palestine that works serious problems; I was only 17 years old with a lot of with special needs people based on the spirit of Rudolf pain and was in hospital for four months. Steiner’s philosophy. I had a lot of discussions with Vida Later I finished my studies in the university in art and Al Husseini (Faiza) about this therapy. I was so happy to social welfare. I started to volunteer with many non- learn more and more – this subject touched my soul and 12 Dancing in Gaza my heart. I could not stop thinking how it would be for help me with anything and they deal with my case as such a centre to be in Gaza, but Faiza thought to start a strange person that has nothing to do with them – in Jericho. I convinced her to start in Gaza because we but I will challenge myself and them. The Israeli side need it. For three years we were reading and studying. says that the Palestinians are rejecting them and the Then I started renting a home as a day centre with opposite with the Israeli side. some disabled people. We worked hard with them These are the difficulties: but no one else helped, no one cared. I registered as an NGO, it cost me money but I did it and then I 1. My age rented the house. The people who came had autism 2. That I am from Gaza and Downs Syndrome. We did our best but the war 3. The borders came and bombed the house – and two villagers died. 4. Faiza’s passport, that she is an Israeli woman It was a shock for me to hear that, and to face such 5. No budget for anything an ugly situation. I was in touch with Faiza the whole 6. Five times I had an invitation to be in The Grange time; she was the only hope from outside the border Village but I couldn’t because of a visa of Gaza. We were giving hope to each other. I was try- 7. I had a chance to be in Dornach after the war when ing to hold my life together – my friends were dead. I the house was bombed but I couldn’t for the same wrote to Faiza saying that she must continue with the reason. Even the friends of Rudolf Steiner came to project, it was the only light. Gaza and we had intensive days of eurythmy but later At the house that we rented it was wonderful. To start, on they disappeared. some families helped. We had nice activities such as working in the garden; there was a music hour, and I do believe that it will work – I can't give up. I faced a some art such as painting. They had the best time of lot of hard times and it cost me money and I couldn't their life. pay everything I owe, but I am still working on my dream The ugly war stole my dream. In the war I had a tough to have Camphill in Palestine. So far no one has helped time, I thought that at any time I might pass away. I us but they were amazed at the idea and they look at wrote to Faiza during the war, ‘While I'm holding my me as if I was strange. They think that I have idealistic son in my arms I want a rest from the sound of bombs, thoughts and nothing more. but at least if we die we die together, it is destiny’. I After all these hard conditions and pain I hope I can faced a lot of hard experiences. The house was de- start Camphill with Faiza in Gaza, because I believe in stroyed, but the idea cannot be destroyed. such a mission and it will help a lot of homeless special So we decided finally to have Camphill in Palestine needs people, waiting for such a village. I hope the – but there was no understanding from any side. The dream will come true. I am sure it will work somehow Palestinians were so aggressive in communications because God is watching and knows what I am going and not understanding. They thought that I should be through. This project lives on in my heart and soul. 35 years old not 26 to start such a project. They didn’t That's me, Ahmed. 13 Camphill in Palestine Eric Hoyland, Oaklands Park, England

dopted as an orphan by a Christian family in Bethle- irony it is to place his situation against the background Ahem, Faiza later discovered that she had been born out of which Camphill was born; and further to know into a Muslim family. Her mixed heritage continued in later that now in the UK some co-workers who are making life when she worked with the Arduf Kibbutz which bases a stand to maintain the essential ideals of Camphill are much of its work with disabled people on anthroposophy. being threatened by eviction and loss of their liveli- It was when her daughter Maisa went as a young co- hood by the very people who are entrusted to promote worker to Botton Village that Faisa first encountered those ideals. Camphill. It was there that a dream was born; that one Faiza and Ahmed are asking for help, now and in the day there would be a Camphill like this in Palestine. longer term. If you are willing to join me in looking Faiza no longer works at Arduf and has for the last four from where help might come then please get in touch years put all her considerable energy into pursuing her with me. [email protected] dream, forming a company, and meeting with many of- ficials, speaking of this idea wherever she is invited to Stop press! Since writing this, a large house has been do so, making business plans, budgets and publicity, offered in the West Bank, in Jenin on very good terms. and keeping a lookout for a suitable place to start. Faiza says ‘We have the first house with four villagers Faiza has fearlessly faced up to this huge challenge (two girls and two boys), and we had a workshop with which is compounded by being an Arab woman in Mr and Mrs Adams from Botton Village, and meetings a man’s world. It was via the internet that she and with parents…the sky is our limit!’ Ahmed found common ground. Ahmed had of his own initiative and expense started a day centre for disabled people in Gaza City. The house which was It was Eric's late wife Ann's being used was destroyed with fatalities in the recent experience of the horror of what was being done Gaza war leaving Ahmed traumatised and in debt. in ‘subnormality’ hospitals contrasted to what she Both Faiza and Ahmed are keen to join together to experienced of Camphill whilst on an international start Camphill in Palestine, but getting Ahmed out of work camp in Murtle in 1962 that led them to the Gaza is problematic to put it mildly. Camphill schools in 1967. They have worked in and Ahmed, in such daunting and tragic circumstances pioneered various Camphill places in the UK since and by unlikely means has seen the light which the that time. Eric is currently retired and has recently spirit of Camphill can radiate. What an extraordinary returned from a visit to Israel and the West Bank.

Autism Awareness Day in Gaza, 2014 14 Personal impressions of Botton’s situation, April 2015 Vivian Griffiths, Graythwaite, England

Update on Botton situation: it ‘on the back of an envelope’! Who is washing the BBC News, April 2, 2015: A High Court hearing is to community cars? Is the Reception Group still working? be held into Camphill Village Trust’s plans to change Why can't the co-workers attend Camphill meetings the status of volunteers at a shared community in North any more? What is the status of a co-worker really? Yorkshire to meet tax rules… The Camphill Village Trust Plans to carry on are certainly not the stuff of scrib- said volunteers must become paid employees or move bling on envelopes. There is serious thinking from a out. Some residents and their co-workers have taken ac- deeply committed group of long term independent co- tion saying it would fundamentally change their way of workers about the future and helping a perplexed local life… The trust, which runs the community, has served supporters group understand how the threefold social eviction notices on some of the volunteers but they will order works. Young co-workers put college courses and remain at Botton until the High Court hears the case. The careers on hold to stay and help, volunteers still come High Court has not set a date to determine the outcome in and help, meetings are attended, holidays taken by of the dispute. some and a valued group of support workers from the June 29, 2015: Legal mediation is taking place in Lon- locality try and make sense of this unique Christian don. Results not known as this issue goes to press. social experiment which approaches its sixtieth birth- day this September. palpable strength coupled with an imminent total Visitors peer into the village store wondering if the A exhaustion is my overall impression of a visit to person they have just seen had featured in a TV news Botton on a mid-April weekend. There is a tiny glim- item on the crisis the day before. An embarrassment mer of hope however peering through the trees that really for the residents and co-workers who live in this village community, if it could hold on just a few the village community and are not natural at chaining more weeks or months, might be able to realise the themselves to railings! Yet their honesty and humanity dream of independence from its governors. But how especially by residents has charmed the country and would that be practically? captured the heart of those who have taken an interest. There were so many impressions, it was near to over- What next? Can the heart-influenced person who whelming. So many properties and facilities locked loves the life-share model of community and which and shut down, workshop staff replaced or in the has captured a large group of supporters for this com- process, evictions still a possibility, anxious residents munity model find any common ground with the head- who love Botton and know it is their home feeling in influenced person who feels that modern social policy danger of saying the wrong thing and being told that with its anti-congregate care approach puts the idea of Botton might not be the best place for them in the life share in a severely challenged place and therefore future. The policy of no new admissions making the has as the only way forward to adapt the community community feel somewhat imbalanced, old even and model towards this more individual facility approach? put at a disadvantage. Is this heart/head division just nonsense – isn't it rather A managerial staff who either don't want or feel they ways of management, the servant/leader approach can't come to community events or festivals and in rather than a top down hire and fire approach? turn it underlines the ‘them and us’ situation between It is a major question for the future, finding ways to employed and volunteer which is emphasised at the cooperate together, to indeed manage together, if it weekend when all the management go home and can be done. In this remarkable saga Botton Village community life comes out to play! takes on an iconic wider role representing the right And yet, and yet what to say when the residents and of a person with a learning disability who wishes young co-workers – even the office and support staff in to live in a family congregate setting, against all the their own way – do sterling tasks keeping the place go- proffered advice to gain independence and support to ing from cheese making to seed bed preparation, from live independently underpinned by a whole range of meal preparation to working in the wood workshop. safeguarding and health and safety issues. In between there is The Good Friday Play performed, Is this the first round of a critical eye on the person- Dr König’s masterpiece of the different disabilities' centred planning approach for the learning disabled reaction to the crucifixion. which has been the preferred and un-criticised way To add a dimension, there is the funeral of a dearly for nigh on thirty years? There are many in the social loved resident, a whole congregation attending with policy arena who believe utterly in its approach and for the choir singing and the coffin bearers in attendance, very good reason, if you came from a dull TV obsessed a willingness to be present and remember a happy and residential home situation. Camphill hasn't entered joyous soul, surrounding her with love. Perhaps love that arena however although there are plenty of TV sets keeps the whole thing going, trying to reach out to it seems! Can't these models which both have certain those who can't or won't countenance that life sharing advantages live together in a new found cooperation and income sharing could go on in some new way, as a result of this campaign? We shall see… localism in other words, a local authority sponsored Vivian has lived third sector project that just might work. in a number of Camphill communities including There are of course, if you look, creaks a-plenty. No- Botton, Larchfield, and Stourbridge. He and his wife body takes on the duty driver list when the co-worker Lesley currently live in the Lake District in England responsible leaves, so the newsletter editor guesses and welcome visitors and holiday-makers. 15 Book review Anne Weise the Jewish fate in the Second World War, the gifted artist, Alfred Bergel: who had been so important for Karl König in his youth, Skizzen aus einem was murdered in the gas chamber. With the Red Army vergessenen Leben: approaching Auschwitz, the gas chambers were closed Wien, Theresienstadt, just a couple of weeks later. His wife survived the war and Ausschwitz emigrated to Israel. (Alfred Bergel: sketches When his erstwhile friend died, König was living far away, of a forgotten life: Vienna, in safety, in Camphill in Scotland. The community was then Theresienstadt, Auschwitz) just three and a third years old, 40 months after the women Freies Geistesleben, moved into Camphill Estate, while the men were interned. Stuttgart 2014 Karl König never apparently knew of his onetime friend’s Issued by the Karl König Institute death. A note from the 1950s shows that he apparently presumed Alfred Bergel had survived the war. Here we must Review by John Baum, Oslo, Norway remember that in the chaos after the war, with limited pos- sibilites to search for people compared to today’s electronic nne Weise has written a remarkable biography of Alfred resources, tracing people was much more difficult. ABergel, Karl König’s close friend in their youth, which Anne Weise has searched in and researched the dreadful she has translated into English. His life is important for world of the concentration camps. With the help of the understanding Karl König’s formative years. Alfred had a many drawings of Alfred Bergel that she has managed to hard destiny in the war; he was murdered in Auschwitz, a find, as well as her own photographs of the atmosphere at fate shared by so many good people who did not manage the camp sites, Anne gives a harrowing testimony of the life to escape from Vienna in 1938. It belongs to the dramatic that Bergel and his compatriots managed to survive, for a background of the lives of the founders of Camphill, who time, with worthiness, as well as documenting their cruel managed to flee to Scotland. deaths. The thought accompanies Alfred Bergel’s destiny, Alfred Bergel and Karl König were close friends in their that a similar fate could have been the lot of the founders youth. They attended the same class at school and spent of Camphill, had they not escaped in time. most of their free time together, also in the holidays. Alfred This book on Alfred Bergel is of great value for the light it –Fredi – was a godsend for Karl König, a lonely, only child. throws on Karl König’s youth. The book also testifies what Drawing on Karl König’s diaries from the years 1918-19 a blessing Alfred was for many Jewish youngsters, trapped when he was 15-17 years old, as well as numerous drawings in Vienna, and later in Theresianstadt Concentration Camp. the talented Fredi drew of his classmates and friends, Anne He helped to bring the search for beauty to a world which Weise illustrates how important their friendship was. The must have become dark and barren. The book shows how young Karl König spent much time with the Bergel family, he rose to the occasion, even though the conditions were and Alfred’s father, Arnold, was an important figure for him. dismal. Weise has researched the destiny of all of Bergel’s As well as documenting the special friendship between near family and thus gives us a close view of what happened Karl König and Alfred Bergel extensively, the author also fol- to the many who did not manage to escape when Austria lows Alfred’s life after the friends went their different ways. was annexed on that fateful Friday, March 11, 1938. The friends kept in contact for a few years, König working Anne Weise is well qualified for this task. She has a PhD his way into an anthroposophical world view, Bergel stay- in Art History from Humboldt University in Berlin from ing in the Jewish traditions of his ancestors. Alfred Bergel 1995, and has practised archiving in a responsible posi- studied art, and worked as an art teacher in a Realschule – a tion in Germany. Anne has worked in Kimberton Hills and Middle School in Vienna. Soltane, and lives now in Pennsylvania. She has worked After the annexation of Austria, König fled from Vienna. since 2010 for the Karl König Archive using her professional Bergel wished to emigrate to Israel, but did not manage. He knowledge and experience. An advantage is that Anne is at was trapped in Vienna, and spent the years 1938-42 teaching home in German and English, Karl König’s languages. Anne the Jewish children who had been thrown out of school. has developed a useable indexing system in the Karl König Together with his wife, Sophie, Alfred was transported to Archive and has made lectures, letters, diary entries, and Theresianstadt on October 9, 1942, the concentration camp photographs available in digital form for research. Since set up to impress the Red Cross and others of the ‘good 2011 Anne is jointly responsible for the Karl König Archive treatment’ the Jews were given. Also there he worked as and the Karl König Institute with research and archiving as a teacher for youngsters, as well as having to draw for the her main fields. camp authorities. Anne Weise managed to meet an artist With her eye for art, Anne illustrated the book with many of in the United States who as a very young man met Alfred Alfred Bergel’s works and has tracked down and listed 88 of Bergel in Theresianstadt and asked for his advice. Anne his artwork in museums in Israel, USA, Australia, Germany, also quotes others who were thankful for the help Alfred in the Czech Republic as well as in the museum where could give them while imprisoned in Theresianstadt. Weise Theresianstadt once was. Photos of seven of his works are writes about the anthroposophical work that was possible in the Karl König Archive in Camphill, Aberdeen, Scotland. in Theresianstadt, and that Alfred Bergel might again have Anne Weise has written a worthy book on the life and come into contact with anthroposophy. He was friends destiny of Alfred Bergel, Karl König's dear friend in their with Petr Kien, the Jewish artist and poet, who wrote the youth. She tells a tale which belongs in an inner way to the libretto for Viktor Ullmann’s Theresianstadt chamber opera many which are woven into the colourful fabric of Camphill. ‘The Emperor of Atlantis or The Refusal of Death’. Viktor Ullmann was an active anthroposophist. John Baum was in the first generation of children born On October 16, 1944, the 42 year old Alfred Bergel was in Camphill in Aberdeen, Scotland. He is now a retired deported to Auschwitz, on the same transport as Petr Kien Christian Community priest, living in Oslo, Norway. and Viktor Ullmann. There, at the place which epitomised He has a special interest in early Camphill history.

16 Self Catering Holiday House: The White House Killin in East Sussex, England, is a long-established, independent charity working out of the impulses of Rudolf Steiner and residential community with over 80 staff and residents, 33 being adults with learning disabilities. We are inviting Set within the beautiful Loch Lomond and Trossachs National Park, applications for two The White House is in an ideal location to explore the natural beauty of Highland Perthshire, Scotland. Situated in a secluded setting near the shores of Loch Tay, this area offers outstanding Senior House Co-ordinator opportunities for touring, walking, cycling, bird watching and canoeing. positions, starting as soon as possible. Comprises 5 bedrooms with accommodation Experience of being responsible for for up to 12 persons sharing. contact [email protected] adults with learning disabilities and for a brochure and availability having lived and/or worked with anthroposophical social therapy in a Rudolf Steiner community is essential. Opportunities for Applicants are required to have people with diverse backgrounds achieved accredited graduate-level at Camphill Village USA. qualifications in anthroposophical Camphill Village USA social care, e.g. BACE/BASP, or is a unique community equivalent, or to be willing to work of 100 volunteers and 100 adults with towards this. CPD will be expected. developmental The work will involve evenings disabilities in rural and weekends and some sleeping upstate New York who live and work together night cover. Good interpersonal, to build a community administrative and recording skills as life in which the well as flexibility and commitment spiritual integrity and valued contribution of every individual is recognized, and the willingness to be involved in upheld and nourished. Join us for a year, a decade or a all practical tasks are essential. lifetime of service. For further information and an application pack please contact Alan House Leaders Workshop Leaders Miggin or Jane Quail at: Service Volunteers Nutley Hall, AmeriCorps Members Students of Social Therapy High Street, in the Camphill Academy Nutley, East Sussex TN22 3NJ For more information visit our website at camphillvillage.org. Telephone: 01825 712696 A loving home. Meaningful work. email: [email protected] A vibrant life. www.nutleyhall.org Caring for each other and the earth. A thoughtful moment, Gaza

The Dove Logo of the Camphill movement is a symbol of the pure, spiritual principle which underlies the physical human form. Uniting soon after conception with the hereditary body, it lives on unimpaired in each human individual. It is the aim of the Camphill movement to stand for this ‘Image of the Human Being’ as expounded in Rudolf Steiner’s work, so that contemporary knowledge of the human being may be enflamed by the power of love. Camphill Correspondence tries to facilitate this work through free exchange within and beyond the Camphill movement. Therefore, the Staff of Mercury, the sign of communication which binds the parts of the organism into the whole, is combined with the Dove in the logo of Camphill Correspondence.

Editors: Maria Mountain (Editor and Adverts) 10 Shrubbery Hill, Cookley, Kidderminster, Worcs. DY10 3UW, UK Email: [email protected] Deborah Ravetz, 11 Upper Close, Forest Row, RH18 5DS, UK Subscriptions: Bianca Hugel, Rock Cottage, Oreton, Nr. Kidderminster, Shropshire, DY14 8RT, UK Email: [email protected] Advertisements: Suggested contribution of £25–£45 per small announcement/advert. Visa/Mastercard details or cheques can be sent to Bianca (address above), made out to Camphill Correspondence. Subscriptions: £22.80 per annum for six issues, or £3.80 for copies or single issues. Please make your cheque payable to Camphill Correspondence and send with your address to Bianca Hugel (address above), or you can pay by Visa or MasterCard, stating the exact name as printed on the card, the card number, and expiry date. Back Copies: are available from Christoph Hanni ([email protected]) and from Camphill Bookshop, Aberdeen Deadlines: Camphill Correspondence appears bi-monthly in January, March, May, July, September and November. Deadlines for ARTICLES are: Jan 30th, Mar 30th, May 30th, July 30th, Sept 30th and Nov 25th. ADVERTISEMENTS and SHORT ITEMS can come up to seven days later than this.

Camphill Correspondence Ltd, registered in England 6460482 Lay-up by Christoph Hänni, Produced by www.roomfordesign.co.uk