An alternative way of learning

The story of life at Findhorn continues with an explanation of the community's role in educating peo

Early December marks another turning point in the year – the ending of several of our longer-term (3-month) training programmes and the departure of those who have been taking the courses – folk who have become part of our family.

One of these programmes that is especially dear to my heart is the Findhorn Community Semester (FCS) programme. This is an accredited semester for students at US universities, counting towards their degree programmes.

Findhorn is one a number of ecovillages around the world that offer such courses, under the aegis of the Living Routes programme based in Massachusetts.

At root, what I love so much about this programme is that it's more or less exactly the kind of training programme that I would have loved to have had on offer when I was a young adult. This is education that engages head, heart and hands and that fires the imagination. I teach the Applied Sustainability course, where the ecovillage infrastructure really helps make the concepts come alive.

Some vignettes from the last couple of months.

Having spent the first part of one morning discussing how the global food economy works and its various impacts – including deep cruelty to animals force-fed on hormones and other growth agents – we go up to Wester Lawrenceton Farm, that is linked into the community.

There we take a farm tour in silence, with the farmer, Nick, occasionally holding up pre-prepared text written on pieces of paper. Next to his chicken-house, with chicks scrubbing around at our feet, Nick holds up an A4 sheet: ’90 per cent of hens in the UK spend all their lives in an area no larger than this sheet of paper’. The students deeply get the message – in their guts.

We spend the first part of another session talking about water and how we could design sustainable treatment systems. Then, we walk around our own Living Machine sewage treatment plant – an indoor, biological system, where plants and the various organisms that attach to their root systems filter out toxins so that the water coming out at the end of the process meets European bathing water standards.

It is beautiful, with flower blossoms tumbling out of the processing tubs. And the sight of snails and myriad water-borne organisms working way in the process of transformation in this elegant, watery cathedral is worth more than a thousand words on the concept of waste treatment delivered in a dry and arid classroom.

Classes (or parts of classes) on ecological building techniques happen on the building site, with the self-builders explaining their designs and describing the various trade-offs they are making between up-front costs and ecological sustainability. (Often, the most eco-friendly option is the most expensive). During the economics class, we play physically with the community currency we have created here – and trace its course through the community economy.

A theoretical session on Peak Oil and how communities can respond to the coming energy famine is brought to life by a visit to our four wind turbines that make us net exporters of electricity. The bases of the turbines have been painted by community members and local school children in beautiful patterns – in the shape of footprints, describing visions of the sustainable future we are trying to fashion.

We build on a theoretical exploration of permaculture principles with the construction over the course of the semester of a sustainable garden next to the Youth Project building. The young people of the community are ‘the client’ and our FCS students work with them in preparing the designs and then doing the building – or at least starting the building. Next semester’s FCS students will complete the job and, by next spring, the area in front of the Youth building will be ablaze with colour.

This is education that works. It stimulates the mind, engages the body and allows the imagination to soar. It has been joyful to watch the 12 young people who have spent the last three months with us open so gracefully and creatively to the transformation they have seen here. And the good news is that it is never too late, after all, to have a happy childhood. For, even though my own spirit and creative imagination were all but crushed in an appalling and brutal educational system that paid respect only to the rational mind, the inner youth in me watches on and dances in celebration of the fact that education like this now exists.

Tonight, we say goodbye to our beautiful students with a sumptuous community feast. Then we breathe for a while before opening up space to receive the next intake.

Jonathan Dawson is a sustainability educator based at the Findhorn Foundation in Scotland. He is seeking to weave some of the wisdom accrued in 20 years of working in Africa into more sustainable and joyful ways of living here in Europe. Jonathan is also a gardener and a story-teller and is President of the Global Ecovillage Network.
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A new German law wants to force mothers to reveal their child’s biological father

The so-called “milkmen’s kids law” would seek protection for men who feel they have been duped into raising children they believe are not biologically theirs – at the expense of women’s rights.

The German press call them “Kuckuckskinder”, which translates literally as “cuckoo children” – parasite offspring being raised by an unsuspecting innocent, alien creatures growing fat at the expense of the host species’ own kind. The British press have opted for the more Benny Hill-esque “milkmen’s kids”, prompting images of bored Seventies housewives answering the door in negligées before inviting Robin Asquith lookalikes up to their suburban boudoirs. Nine months later their henpecked husbands are presented with bawling brats and the poor sods remain none the wiser.

Neither image is particularly flattering to the children involved, but then who cares about them? This is a story about men, women and the redressing of a legal – or is it biological? – injustice. The children are incidental.

This week German Justice Minister Heiko Maas introduced a proposal aimed at to providing greater legal protection for “Scheinväter” – men who are duped into raising children whom they falsely believe to be biologically theirs. This is in response to a 2015 case in which Germany’s highest court ruled that a woman who had told her ex-husband that her child may have been conceived with another man could not be compelled to name the latter. This would, the court decided, be an infringement of the woman’s right to privacy. Nonetheless, the decision was seen to highlight the need for further legislation to clarify and strengthen the position of the Scheinvater.

Maas’ proposal, announced on Monday, examines the problem carefully and sensitively before merrily throwing a woman’s right to privacy out of the window. It would compel a woman to name every man she had sexual intercourse with during the time when her child may have been conceived. She would only have the right to remain silent in cases should there be serious reasons for her not to name the biological father (it would be for the court to decide whether a woman’s reasons were serious enough). It is not yet clear what form of punishment a woman would face were she not to name names (I’m thinking a scarlet letter would be in keeping with the classy, retro “man who was present at the moment of conception” wording). In cases where it did transpire that another man was a child’s biological father, he would be obliged to pay compensation to the man “duped” into supporting the child for up to two years.

It is not clear what happens thereafter. Perhaps the two men shake hands, pat each other on the back, maybe even share a beer or two. It is, after all, a kind of gentlemen’s agreement, a transaction which takes place over the heads of both mother and child once the latter’s paternity has been established. The “true” father compensates the “false” one for having maintained his property in his absence. In some cases there may be bitterness and resentment but perhaps in others one will witness a kind of honourable partnership. You can’t trust women, but DNA tests, money and your fellow man won’t let you down.

Even if it achieves nothing else, this proposal brings us right back to the heart of what patriarchy is all about: paternity and ownership. In April this year a German court ruled that men cannot be forced to take paternity tests by children who suspect them of being their fathers. It has to be their decision. Women, meanwhile, can only access abortion on demand in the first trimester of pregnancy, and even then counselling is mandatory (thereafter the approval of two doctors is required, similar to in the UK). One class of people can be forced to gestate and give birth; another can’t even be forced to take a DNA test. One class of people can be compelled to name any man whose sperm may have ventured beyond their cervix; another is allowed to have a body whose business is entirely its own. And yes, one can argue that forcing men to pay money for the raising of children evens up the score. Men have always argued that, but they’re wrong.

Individual men (sometimes) pay for the raising of individual children because the system we call patriarchy has chosen to make fatherhood about individual ownership. Women have little choice but to go along with this as long as men exploit our labour, restrict our access to material resources and threaten us with violence. We live in a world in which it is almost universally assumed that women “owe” individual men the reassurance that it was their precious sperm that impregnated us, lest we put ourselves and our offspring at risk of poverty and isolation. Rarely do any of us dare to protest. We pretend it is a fair deal, even that reproductive differences barely affect our lives at all. But the sex binary – the fact that sperm is not egg and egg is not sperm – affects all of us.

The original 2015 ruling got it right. The male demand for reassurance regarding paternity is an infringement of a woman’s right to privacy. Moreover, it is important to see this in the context of all the other ways in which men have sought to limit women’s sexual activity, freedom of movement and financial independence in order to ensure that children are truly “theirs”.  Anxiety over paternity is fundamentally linked to anxiety over female sexuality and women’s access to public space. Yet unless all women are kept under lock and key at all times, men will never, ever have the reassurance they crave. Even then, the abstract knowledge that you are the only person to have had the opportunity to impregnate a particular woman cannot rival the physical knowledge of gestation.

We have had millennia of pandering to men’s existential anxieties and treating all matters related to human reproduction, from sex to childbirth, as exceptional cases meaning women cannot have full human rights. Isn’t it about time we tried something new? How about understanding fatherhood not as winning gold in an Olympic sperm race, but as a contract endlessly renewed?

What each of us receives when a child is born is not a biological entity to do with as we choose. It is a relationship, with all of its complexities and risks. It is something worth contributing to and fighting for. Truly, if a man cannot understand that, then any money wasted on a Kuckuckskind – a living, breathing child he could get to know – has got to be the least of his worries. 

Glosswitch is a feminist mother of three who works in publishing.