Cultivation of Rhythms and Manual Doing in the Waldorf Kindergarten, Contributions from Neuroscience.

Danielle Dutra Felicori; Juliana Cristina Da Silva

DOI: 10.22167/2675-6528-202602809

Article derived from a Final Course Work (TCC), with content based on the student’s original work and adapted to the editorial format of the E&S Magazine with the support of the ResumeAI tool, an artificial intelligence solution developed by the Pecege Institute for textual synthesis and organization.

Abstract

A gap in the dialogue between the cultivation practices of rhythms and manual work in Waldorf Early Childhood Education and contemporary evidence from the neuroscience of early childhood learning was identified. The study aimed to describe pedagogical practices in a Waldorf Kindergarten and analyze them, in light of the neuroscientific literature, considering their possible contributions to the development of children aged 3 to 6 years. The research was characterized as a qualitative, exploratory-descriptive case study, conducted in a Waldorf institution in the interior of São Paulo. Unidentifiable institutional documents and a professional reflective diary were used as data sources. The analysis was based on theoretical triangulation between Waldorf Pedagogy, neuroscience of learning, and child development. The results indicated that the pedagogical practices investigated were related to the manifestation of behaviors compatible with processes of emotional self-regulation, sustained attention, motor coordination, and initial aspects of executive functions. It was observed that the predictable organization of rhythms and the repetition of activities contributed to the children’s emotional security and adaptation, while manual activities were associated with intentional action, persistence in tasks, and positive engagement. It was concluded that the cultivation of rhythms and manual work constituted a pedagogical axis with convergences in contemporary evidence on child development, especially regarding predictability, repetition, sensory and motor experiences, active participation, social relations, and bonding. The research contributed to broadening the dialogue between Waldorf Pedagogy and the neuroscience of learning, highlighting the relevance of daily practices for an integrated understanding of early childhood development.

Keywords: Learning; Early Childhood Education; Early childhood; Rudolf Steiner; Manual work.

1. Introduction

The integral formation of the child has been widely emphasized today, with growing recognition of the importance of developing social and emotional skills. For a long time, a superficial understanding of socio-emotional skills prevailed, often dissociated from cognitive development, leading to a view that school should focus exclusively on students’ intellect (Matias and Melo, 2024).

This perspective has been overcome, and today it is understood that the school must promote an education that includes intellectual, physical, emotional, and social aspects. Cognition and emotion are inseparable in the learning process, with higher cognitive functions being built and rebuilt by the dynamics of affective, behavioral, and emotional reactions (Fonseca, 2016). Scientific research has been dedicated to the study and evaluation of these skills, confirming that the school environment is conducive to their development, especially in early childhood, between zero and six years of age, a period considered paramount for cognitive, emotional, social, moral, and affective development (Oliveira and Muszkat, 2021).

The National Common Curricular Base (2018) reinforces this vision by establishing five fields of experience, detailing learning and development objectives. In them, essential skills to be worked on from early childhood are presented, such as conflict resolution, self-regulation, autonomy, frustration tolerance, and empathy. These references demonstrate the need to integrate socio-emotional competencies into curricula and school practices, transversally, throughout basic education, contributing to the development of these skills, school performance, emotional health, and the establishment of healthy social relationships throughout life.

In this context, Waldorf Pedagogy, which celebrated its centenary in 2019, based on Anthroposophy and an integral vision of the human being, offers practices aimed at developing social and emotional skills throughout the entire school curriculum. Rudolf Steiner, an Austrian philosopher and educator, developed this pedagogy from Social Trisection, which proposes an institution open to all (fraternity), self-managed (equality), and with pedagogical autonomy (freedom) (Lanz, 2005).

Another pillar of Waldorf Pedagogy is the Quadrimembration of the human being, as described by Steiner (2004) in Theosophy, which understands the human being as composed of a physical body, vital body, astral body, and Ego. Based on this understanding, Steiner (2015) emphasized the importance of developing, in children and adolescents, the faculties of thinking, feeling, and willing in balance, as opposed to a materialistic education focused solely on the cognitive. The in-depth study of child anthropology, the cultivation of rhythms, and the appreciation of manual and artistic work are the foundations of this pedagogy, addressed from Early Childhood Education to Higher Education in ways adapted to each developmental stage.

Although the cultivation of rhythms and manual work constitute central elements of Waldorf Pedagogy, a gap in studies was observed that established a systematic dialogue between these practices and contemporary evidence from the neuroscience of learning, especially regarding early childhood development. The search for pedagogical practices that effectively integrate social and emotional dimensions into the curriculum makes it relevant to investigate educational approaches that consider the child’s integral development. Waldorf Pedagogy, in this sense, values bodily, rhythmic, and manual experiences from Early Childhood Education, understanding them as foundations for emotional, social, and cognitive development.

Given this finding, the relevance of this work is justified by the need to strengthen the dialogue between Waldorf Pedagogy and current scientific bases, contributing to the understanding of the possible relationships between these pedagogical practices and the processes of development and learning in early childhood. Furthermore, it seeks to improve the communication of these practices with families and educational communities, aligning with the UN’s Sustainable Development Goals (SDGs), especially SDG 4 – Quality Education, by discussing integral formation and the quality of educational experiences in early childhood, and SDG 3 – Health and Well-being, by addressing self-regulation and affective security. Considering this context, the general objective of the work was to describe pedagogical practices and analyze them, in light of the literature on the neuroscience of learning, considering the possible contributions of the intentional cultivation of rhythms and manual work to processes related to development during early childhood, in the environment of the Waldorf Kindergarten.

2. Material and Methods

The research was characterized as a qualitative study, of an exploratory-descriptive nature, based on teaching practice. A documentary and experiential design was adopted, without an interventionist character, since the analyzed activities were part of the institution’s regular pedagogical routine, without the introduction of external procedures for experimental purposes (Gil, 2002). The objective was to describe and analyze pedagogical practices in a Waldorf Kindergarten, in light of the neuroscience of learning, considering the possible contributions of cultivating rhythms and manual work to early childhood development.

The study was conducted in a Kindergarten belonging to a Waldorf school, located in the interior of the state of São Paulo. The institution served approximately 380 children and young people, aged between 1 and 18 years. The research scope focused on children aged 3 to 6 years, who made up one of the four classrooms in the Kindergarten. The study group varied between 13 and 19 children throughout the analyzed period.

The teacher’s reflective records, which served as one of the data sources, began in 2022, in the post-pandemic period, and continued continuously over the subsequent four years, until 2025. The pedagogical environment was organized according to the principles of Waldorf Pedagogy, encompassing structured daily, weekly, monthly, and annual rhythms, manual and process-oriented activities, free play, shared meals, rhythmic bodily practices, and the integration of cultural elements linked to the Brazilian context.

The physical space of the room was structured with wooden furniture, natural materials, and unstructured toys, with an intentional organization of environments to favor free play, manual work, and the experience of rhythms. The daily routine remained stable throughout the analyzed period, with the indoor and outdoor environments of the room being used daily, even on rainy days, when the children stayed on the balcony.

The data sources included restricted-access institutional pedagogical documents and a professional reflective journal. Among the institutional documents, four weekly plans, forty-eight monthly plans, four annual plans, forty-eight descriptions of monthly activities carried out in the Kindergarten, one school regulation, one document of basic school foundations, one social statute, and four school plans were analyzed.

These documents were consulted with the purpose of understanding the pedagogical intentionality of the practices, the temporal organization of the activities, and the guiding principles of teaching action. The use of the documents was limited to the description and categorization of the practices, without integral reproduction of their contents, and they were used exclusively for academic purposes and in a descriptive manner.

The professional reflective journal was consulted over four years, from 2022 to 2025, and contained descriptions of the pedagogical practices observed and developed, as well as perceptions and reflections on the intentionality of the activities and their articulations with child development and Waldorf Pedagogy. The journal also gathered records on the conduct of the proposals, children’s participation, and observed developmental aspects, especially those related to the socio-emotional, motor, and attentional dimensions.

For the organization of the pedagogical practices analyzed, three categories were established: cycles and rhythm in Kindergarten; manual work and feeding; and the circle as a means for cultural integration in the experiential curriculum. These categories were defined with the purpose of organizing and describing the pedagogical practices within the scope established for the research.

The data analysis was conducted through theoretical triangulation, articulating contributions from the neuroscience of learning, child development theories, Waldorf Pedagogy, and studies on socioemotional competencies. From this triangulation, three categories of analysis were established: rhythm as an organizer of presence, attention, emotional regulation, flexibility, and affective security; manual work as an experience related to the development of fine motor coordination and the integration of sensory and social experiences; and culture, identity, and belonging in socioemotional development.

The treatment of institutional pedagogical documents was carried out through thematic content analysis, structured in complementary stages of material exploration. Initially, a floating reading of the documentary collection was performed, composed of temporal planning, class diaries, and internal pedagogical guidelines. Subsequently, the texts were explored to encode and isolate units of meaning related to the cultivation of rhythms, manual work, and care in children’s daily lives. Finally, through thematic analysis, these units were categorized and triangulated with theoretical contributions.

The daily rhythm was structured by the alternation between moments of expansion and contraction, including free activities such as playing and organizing the space, and collective and directed moments, such as free drawing, tea circles, rhythmic circles, and story circles. Food preparation and environmental care were also integrated into the daily rhythm, with the children’s participation. Small rituals, such as thanks and moments of silence, composed the transitions between activities.

The weekly rhythm was organized by the intentional repetition of activities and the food menu, with seasonal variations. Specific art activities, such as music, movement, and watercolor painting, occurred on fixed days of the week. Eurythmy and Kantele, conducted by other teachers, were held once a week. The monthly and annual rhythm was developed in cycles of approximately 28 days, with content elaborated from the observation of nature and seasonal celebrations, which served as a basis for the repertoire of stories, rhythmic circles, and games.

Ethical care was observed regarding the use of the material, especially as it involved records of the daily lives of young children and the researcher’s professional diary. Access to and use of the documents were authorized institutionally, respecting their original purpose and established limits. Anonymization procedures were adopted to preserve the identity of children, families, and professionals, and information that could enable individual identification of participants was not incorporated.

The method presented as limitations the qualitative, contextual, and non-interventional nature of the research, as well as the restriction to a single group and a specific pedagogical experience. The analysis was based exclusively on behavioral and social records produced over time, in a specific pedagogical context, without allowing generalizations (Gil, 2002) or the direct identification of brain processes.

3. Results and Discussion

The research results revealed that the pedagogical practices observed in the Waldorf Kindergarten, focused on cultivating rhythms and manual work, showed relationships with child development behaviors and processes, as analyzed in light of the neuroscience of learning. The activities were organized into three main axes: the cultivation of cycles and rhythms, manual work and nutrition, and the circle as a space for cultural integration in the experiential curriculum. The analysis of these practices was developed through theoretical triangulation, seeking to understand the connections between the experiences lived by the children and the knowledge about child and socioemotional development.

The cultivation of cycles and rhythms in Kindergarten

The daily rhythm at the institution was carefully structured, alternating moments of expansion and contraction. Expansive activities included free play, both inside and outside the room, space organization, and the act of changing clothes, allowing for children’s free initiative. Contraction moments, in turn, involved joint participation in activities such as free drawing in the early morning and the three circle times throughout the day: the circle time for serving tea, the rhythmic circle time, and the story circle time, in which the teacher was the center of the group’s attention.

The insertion of children into collective and directed activities occurred mainly through imitation and the established rhythmic cadence. It was observed that younger children naturally imitated both older children and the teacher, which contributed to a fluid dynamic between moments of expansion and contraction. Food preparation and care for the environment, such as organizing the room and cleaning materials, also configured as activities in which children actively inserted themselves, driven by the gesture of imitation and the cadence of the daily rhythm.

Small rituals, such as giving thanks before meals and moments of silence that preceded stories, were important elements of the daily rhythm. They functioned as smooth transitions between more expansive activities and those that required greater concentration and introspection. The Kindergarten operated in the morning, with a daily workload of four hours and forty-five minutes, and the indoor and outdoor environments were used daily, even on rainy days, when the children stayed on the porch.

The organization of the daily rhythm included a sequence of activities with approximate timings. Welcoming the children and free drawing took about thirty minutes. Free play in the room lasted approximately one hour, followed by thirty minutes for food preparation and another thirty minutes for guided activities. Room organization took ten minutes, and the tea and rhythmic circles took ten minutes each. Hygiene moments were fifteen and ten minutes, respectively, and the collective snack lasted thirty minutes.

Free outdoor play occupied one hour and thirty minutes, with ten minutes dedicated to organizing the park. Hygiene and changing clothes took fifteen minutes, followed by five minutes of gesture play. Story and farewell circles lasted ten minutes each. It is important to note that some of these times overlapped, and some activities occurred concurrently, so the sum of the times does not exactly correspond to the total daily workload.

The weekly rhythm was established by the intentional repetition of activities and the menu, with small seasonal variations. Three specific artistic activities were carried out on fixed days: music, movement, and painting. The Kantele class, a seven-string instrument, was for preschoolers on Mondays. Eurythmy, an art of movement created by Rudolf Steiner and Marie Steiner-von Sivers, took place on Tuesdays. Watercolor painting, using the “wet-on-wet” technique, was performed at least once a month, on Wednesdays.

The weekly menu also followed a rhythm, with cateto rice and gersal on Mondays, couscous on Tuesdays, roots (sweet potato, yam, beetroot, cassava) on Wednesdays, bread on Thursdays, and vegetable pie or fruit salad on Fridays. Each day of the week was associated with a specific food preparation activity and an experience, such as pounding sesame, grating coconut, peeling and cutting roots, grinding grains, preparing and shaping bread, or working with wool or cotton fibers and threads, according to seasonality.

The monthly rhythm, lasting approximately 28 days, corresponded to a lunar cycle and its content was elaborated from the observation of nature and its expressions. These elements supported the choice of stories, rhythmic circles, puppet shows, songs, and gesture games, in addition to influencing the organization and decoration of the environment and food. The annual rhythm was sustained by the seasons and seasonal celebrations, which configured planned breaks in the daily rhythm, expanding the rhythmic experience to a broader milestone, related to the school as a whole or to the community.

It was observed that, each year, the great annual cycle was resumed, offering children the opportunity to experience it in new ways, as from one year to the next, they presented new capacities and skills. This allowed for a progressive deepening of the experience with each cycle. This rhythmic and cyclical structure was interpreted as an organizing element of children’s presence, attention, emotional regulation, mental flexibility, and affective security.

Considerations on the category from theoretical triangulation

Environmental predictability, affective bonding, and repetition, central elements in the organization of rhythms, are factors related to the regulation of the stress system in early childhood, as pointed out by Shonkoff and Phillips (2000). These elements contribute to the creation of favorable conditions for the development of emotional self-regulation. Fonseca (2016) complements this view, highlighting the interdependence between cognition and emotion, where higher cognitive functions are built by the dynamics of affective and behavioral reactions.

The consulted literature indicated that mental flexibility can develop in contexts that combine predictability and variation. Stable, but not rigid, environments can contribute to the organization of self-regulation processes, allowing the child to experience gradual changes without excessive stress levels. The Kindergarten’s structured routines, with small seasonal alterations, were considered elements potentially related to the reorganization of cognitive and behavioral responses to new conditions.

Wallon (2008) emphasized that the emotional stability of young children depends on the continuity of experienced situations and the coherence between action, emotion, and environment, with the adults with whom children establish bonds being fundamental elements. In the analyzed context, rhythm, as an organizing principle of daily life, proved to be related to the sustentation of presence, attention, emotional regulation, mental flexibility, and affective security of children. The predictable organization of rhythms allowed for the observation of behaviors associated with greater stability, such as the reduction of episodes of disorganized agitation, greater ease in transitions, and prolonged engagement in activities.

These aspects were interpreted as possible indicators that rhythmic predictability offered external support for the organization of children’s experiences, in line with literature that relates predictability, repetition, and affective security to self-regulation processes in early childhood. The recorded behaviors suggested possible relationships between the cultivation of rhythms and aspects such as self-regulation, attention, and flexibility, without establishing a direct causal relationship between the observed practices and these developmental processes.

Manual Doing and Feeding

Food preparation was a structuring pedagogical practice, carried out daily with the active participation of children. Cereals indicated by anthroposophical medicine and nutrition were used, in addition to traditional ingredients from Brazilian culture such as cassava, corn, coconut, banana, and fresh seasonal fruits. Manual activities involved peeling, pounding, cutting with knives (initially without serration, evolving to sharp knives), grating, kneading, sifting, shaping, and serving the food, which was consumed with cutlery or with hands.

The foods were served on ceramic plates, wooden troughs, gourd bowls, and banana leaves or napkins, valuing natural materials. Although working with food was central, occasionally, work with threads was indicated for children over five years old who showed a need for greater centering or stillness, as in cases of excessive expansive movement, difficulty in resolving conflicts, or lack of anchoring in symbolic play.

These practices were analyzed as sensory, motor, and cultural experiences, in which manual work was related to the construction of autonomy, the development of fine motor coordination, cooperation, and the strengthening of cultural belonging. The active participation of children in working with threads and fibers, as well as in food preparation, evidenced behaviors such as simple motor planning, mental flexibility, task persistence, and prolonged sensory engagement, aspects that align with the literature on child development.

Considerations on the category from theoretical triangulation

Manual and procedural activities were associated with the development of fine motor coordination and sensory integration. From a neuroscientific point of view, rich tactile and proprioceptive experiences are fundamental for the functional organization of the nervous system, especially in the early years of life (Ayres, 2005). Auer (2004) cited a study by Matti Bergström, from the University of Helsinki, which highlighted the importance of working with hands for young children, showing that active and articulated movements of the fingertips favor synapses, brain organization, and cognitive development.

The neglect of children’s hand development, according to Auer (2004), can result in the neglect of understanding the unity of things and the frustration of future aesthetic and creative powers. Sharing food in a group revealed social behaviors such as calmly waiting to eat, attention to others, and collective engagement, which are relevant indicators of socioemotional development in childhood, in dialogue with the consulted literature.

In manual activities, including food preparation, environment organization, and artistic work with natural materials, behaviors such as prolonged concentration, voluntary repetition of the activity, tolerance to frustration, and satisfaction during the process were observed. The absence of exclusive focus on the final product, combined with the possibility of child initiative and the exercise of personal will, was interpreted in dialogue with the concept of intrinsic motivation (Ryan and Deci, 2000), which relates to natural propensities for personal growth and well-being.

The Wheel as a space for cultural integration in the experiential curriculum

The pedagogical practices analyzed incorporated cultural references from Waldorf Pedagogy, of European-German origin, and also Afro-Brazilian and indigenous references, inserted transversally into the curriculum. This integration occurred through music, stories, instruments, body gestures, manual work, and food choices. The circles were organized by the teacher based on theoretical study, pedagogical exchanges, Waldorf bibliography, and systematic observation of nature’s manifestations throughout the year, relating them to the qualities of the seasons and Brazilian cultural elements.

The rhythmic circles were conducted daily, using songs, gestures, and symbolic images. In the records, these experiences were related to bodily experience, the development of speech, rhythm, coordinated movement, and imagination. In the middle of the morning, the tea circles incorporated cultural elements from different territories, such as the use of coité gourds from riverside communities in Santarém, which carried a cultural history. A specific gesture was observed for receiving the gourd with the tea, with hands gently open, requiring care and delicacy to avoid spilling, configuring a moment of individual encounter, presence, and connection, associated with gesture control, balance, laterality, and fine motor coordination.

The herbs for the tea were seasonal, often picked by the children themselves in the classroom’s backyard, and the song sung during the experience maintained a specific indigenous sound and names of Brazilian ethnic groups. At the end of the morning, the storytelling circles were understood as moments of offering spiritual nourishment, with narratives chosen considering the group’s formation, ages, and collective and individual needs. The children were welcomed into the circle according to their needs, occupying different places and supports, such as small chairs, baskets, mats, or the teacher’s lap, forming a circle organized around a crochet rug and a small table in the center.

These actions were recorded in the professional reflective journal as part of daily experience, articulating individual development, socialization, and belonging. The incorporation of Afro-Brazilian and indigenous cultural elements in the cirandas, food, and manual crafts was analyzed in its relationship with experiences of belonging, identity, and affective bonds. Contemporary literature in education and culture points out that the valorization of cultural diversity in the curriculum can contribute to the construction of meaning, the strengthening of self-esteem, and the ethical and social formation of children (Hooks, 2022; Pinheiro, 2023), aligning with the BNCC which advocates for a plural education.

Considerations on the category from theoretical triangulation

During the cirandas and rhythmic circles, behaviors such as gesture imitation, maintenance of attention to the rhythmic sequence, group coordination, spontaneous participation, and voluntary persistence in activities were recorded, without direct verbal request from the adult. Although Iverson’s (2010) study focused on children up to two years old, its results on the relationship between movement, rhythm, and language were considered pertinent for theoretical dialogue, pointing to sensorimotor integration and bodily and attentional organization, without neural processes being directly observed in the present research.

Thus, the behaviors presented by the children during the analyzed practices were interpreted as behavioral manifestations related to motor organization, sustained attention, and social bonds during rhythmic moments. These records showed convergences with processes described by the developmental neuroscience literature, without, however, affirming that such practices directly produced these effects. The developed practices and the analyzed pedagogical environment were also related to socioemotional aspects, with records of cooperation, waiting capacity, collective participation, and engagement in shared activities.

Manifestations related to behavioral organization were identified, such as respect for group times, acceptance of implicit rules, and the search for conflict resolution strategies. These behaviors were interpreted in light of the literature on the progressive development of executive functions and social skills, without establishing a causal relationship between the practices and such processes. Although it was not possible to directly observe brain structures or neurobiological processes, the recorded behaviors, interpreted in light of contemporary bibliography in neuroscience and child development, showed convergences between the practices of cultivating rhythms and manual work in the Waldorf Kindergarten and developmental processes.

The study, therefore, met the objective of describing and analyzing such practices, identifying points of approximation between the bodily, rhythmic, and manual experiences lived in the investigated context and aspects of the cognitive, emotional, social, and motor dimensions of the development of children aged 3 to 6 years. The results suggested that the cultivation of rhythms and manual work constituted a pedagogical axis with convergences in contemporary evidence on child development, especially regarding the importance of predictability, repetition, sensory and motor experiences, active participation, social relationships, and bonding in the processes of development and learning in early childhood.

4. Conclusion

The study aimed to describe and analyze pedagogical practices in a Waldorf Kindergarten, in light of the neuroscience of learning, considering the possible contributions of intentional cultivation of rhythms and manual work for the development of children aged 3 to 6 years. It was found that the investigated practices were related to the manifestation of behaviors compatible with processes of emotional self-regulation, sustained attention, motor coordination, and initial aspects of executive functions. It was observed that the predictable organization of rhythms and the repetition of activities contributed to the emotional security and adaptation of the children, while manual activities were associated with intentional action, persistence in the task, and positive engagement. It was concluded that the cultivation of rhythms and manual work constituted a pedagogical axis with convergences in contemporary evidence on child development, especially regarding the importance of predictability, repetition, sensory and motor experiences, active participation, social relations, and bonding. The research contributed to broadening the dialogue between Waldorf Pedagogy and the neuroscience of learning, highlighting the relevance of daily practices for an integrated understanding of early childhood development.

However, the adopted method presented limitations, such as its qualitative, contextual, and non-interventional nature, in addition to being restricted to a single group and a specific pedagogical experience. The findings did not allow for the establishment of direct causal relationships or generalizations to other educational contexts, as the analysis was based on behavioral and social records, without direct observation of brain processes. The integrated nature of the practices, which combined rhythms, manual activities, bodily experiences, and social relations, made it difficult to precisely distinguish the contribution of each element in isolation. It is suggested that future studies deepen the investigation into how educational experiences organized from these elements articulate with the processes of development and learning in early childhood. Methodological designs that allow for greater comparison between different pedagogical practices, educational contexts, and forms of organizing childhood experiences may refine the analysis of the relationships between the characteristics of the experiences offered and the processes of development and learning.

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