The folk high school

Although, naturally, Denmark has a system of state education, and schooling is compulsory for nine years from the age of seven, there is a very strong tradition of independent schools and colleges, each with its own philosophy and focus. The institution of the “folk high school” is part of this independent sector, and has a long history.

The first Danish folk high school was established in 1844. The concept and philosophy was largely the brainchild of a clergyman called Nikolaj Grundtvig (1783-1872), a key character in modern Danish social thinking. He had a vision of an institution which would disseminate “popular enlightenment”, based on reciprocal learning and democratic principles. The movement grew, mainly attracting young people from the countryside. Although the schools had a great deal of independence, they shared an emphasis on personal spiritual development, and tended to focus on ideas of Christianity and nationalism. Indeed it is perhaps this concentration on specifically Danish nationalism that has prevented his ideas from being more widely known in other countries.

Denmark was once a much bigger country than it is today, as it included Norway and large parts of what are now Sweden and Germany. The history of the country up to the late 19th century was actually one of decline and loss, culminating in a humiliating defeat at the hands of the Prussians in 1864. To overcome military failure and the erosion of power, there was a trend to look inwards, to compensate for the loss of status and power with spiritual gain. The folk high school movement was a very important instrument in this process.

Although the idea has been exported to other countries, including the USA, the folk high school remains a particularly Danish institution, and has maintained its focus on community, equality and democracy. However, as the population has become better educated and the schooling system has expanded to become universal, many of the courses focus on special themes or skills rather than basic education.

Oure holds a somewhat controversial position in the folk high school movement. We consider that in general the movement has remained hidebound in its thinking, relies too heavily on religious and nationalist ideals, and that the cosy conviviality which is a hallmark of the schools all too often leads to cheerful acceptance of mediocrity in the name of equality.

We feel we have injected new life into the idea of popular enlightenment. Of course we believe in equality, especially of opportunity, but we do not think that this should prevent the pursuit of excellence. Sport is an especially good example, as excellence is an important goal. Not everyone can win, and winning is important. We also think that in the modern multiethnic and globalised world, the focus on Christianity and national identity is outdated. The Danish title of our comprehensive statement of values means “Towards Renewal”, and this refers to our attempts to bring the folk high school movement into the modern world. Of course we still hold some of the same values, especially in regard to the importance of community and the social aspects of education. The original ideal that the teachers could learn from the students as well as teach them translates very neatly into our concept of Oure as a learning organisation.

However, this radical departure from the cosy if rather tattered traditions of the original fathers of the movement has won us few friends. There are also many who have criticised our focus on sports, as they do not regard sport as a serious subject. We beg to disagree. Facing challenges, overcoming personal limitations, learning to interact with others, these are all important aspects of sport, but they are also important aspects of all other areas of life, and as such we consider that sport is an excellent vehicle for a broad, comprehensive and liberal education.

The large number of students we attract has been explained away by traditional and conservative circles as the result of our pandering uncritically to the spirit of the age, where we replace popular enlightenment, dutiful conviviality and general education with entertainment, pop music and narcissistic self-fulfilment. This image was reinforced by massive media attention, especially over our summer courses. The gutter press hunted for pictures and headlines, and the story of the Oure colleges was not presented as a conflict of culture and a modern perception of sport, but a matter of “golfing holidays at the taxpayers’ expense”. We do not mind being the black sheep of the education family. In fact it is a role we rather enjoy, and we certainly do not shy away from the debate.

The legislative framework

On 1 January 2001 a new law governing high schools, continuation schools, colleges of domestic science and handicrafts came into force in Denmark. This was a key step towards modernising and updating the nature of educational institutions and placing them in a modern, humanistic, secular and global perspective of education and culture.

The law emphasised the broad and general nature of this type of institution, but also recognised the high levels of specialisation and skill required from institutions such as high schools and continuation schools. The unique learning environment of residential colleges allows the two strands – the broad and general as well as the specialised and specific – to be united as a “symbiosis of the existential and the instrumental”. This expression is taken from the report written by what is called the High School Committee, which was involved in drafting the new law.

In addition, the very purpose of teaching in independent schools is being redefined. It still involves motivating students to become useful citizens who participate actively in the democratic process, but it is equally concerned with preparing the individual for the educational and professional path which lies ahead.

How this task is to be achieved is for the individual educational institutions to choose for themselves. Section §1 of the new law states that this choice is to be made on the basis of the fundamental philosophy which the institution has forged rather than on the basis of any predetermined, adopted or traditional “core values” to which the independent institutions could be expected to subscribe. It should also have been emphasised in the new legislation that the independent colleges also have the freedom to be different. The traditional discussion as to what was a “proper” or an “incorrect” high school is irrelevant. Each institution has a free hand to devise its own concept and philosophy, and is to be judged solely on how it succeeds in applying it as a tool in the process of education and teaching which is the bridge from the ordinary and general to the specific and personal.
Assessing this also requires the active involvement of the institution itself, as the philosophy is not just a open and public statement of the programme, but also the basis for continuous self-assessment.

The following extract from the act explains our responsibilities, and one of the reasons why we have drawn up this document.

“It will be necessary for the educational institution, when formulating its philosophy, to do so in such a way that potential students can make their own assessment as to whether they wish to subscribe to the terms and conditions laid down. The underlying philosophy defines the purpose, the practice and the means of evaluation of the institution. The act includes a provision that each institution shall carry out a self-assessment each year on the basis of its philosophy taking into account the goals it has set, the way in which they are to be achieved and the actual results. Such a self-assessment is to be made publicly available in a language and a form which is generally comprehensible.”