Ivan Illich famously coined the term «tools for conviviality» in which he refers to tools that encourage individual creativity and expression, and that can be adapted to people’s needs and situations. This paper describes the design of an interactive adaptable tool, whose applications include education and game play, and contextualizes it within Illich’s framework. The Collaborative Interactive Tabletop for Education (CITE), currently being developed at SUNY Polytechnic, allows users to manipulate digital information through the manipulation of hand-held tabletop objects. Such interfaces, known as Tangible User Interfaces (TUI), are believed to have significant advantages over traditional screen-based interfaces. For example, they have been shown to measurably increase collaborative behavior among users. However, TUIs have not been widely adopted, perhaps because most current TUI designs require some kind of specialized hardware. Our approach is to instead create a system, a set of verified instructions along with open-license software packages, for adapting any combination of standard computer hardware into a highly customizable interactive tabletop.
Ivan Illich创造了一个著名的术语“交际工具”，他指的是那些鼓励个人创造力和表达的工具，这些工具可以适应人们的需求和情况。本文描述了一个交互式适应性工具的设计，其应用包括教育和游戏，并将其置于Illich的框架中。纽约州立大学理工学院目前正在开发的协作交互式教育桌面(CITE)允许用户通过操作手持桌面对象来操作数字信息。这种被称为有形用户界面(TUI)的界面被认为比传统的基于屏幕的界面有显著的优势。例如，它们已被证明可以显著地增加用户之间的协作行为。然而，TUI并没有被广泛采用，可能是因为大多数当前的TUI设计需要某种专门的硬件。我们的方法是创建一个系统，一组经过验证的指令以及开放许可的软件包，用于将标准计算机硬件的任何组合改编为高度可定制的交互式桌面。
{"title":"Desarrollo de Herramientas de Educación Convivencial en el Siglo XXI","authors":"A. Jofré, Kristina Boylan, Ibrahim Yucel","doi":"10.14516/ete.492","DOIUrl":"https://doi.org/10.14516/ete.492","url":null,"abstract":"Ivan Illich famously coined the term «tools for conviviality» in which he refers to tools that encourage individual creativity and expression, and that can be adapted to people’s needs and situations. This paper describes the design of an interactive adaptable tool, whose applications include education and game play, and contextualizes it within Illich’s framework. The Collaborative Interactive Tabletop for Education (CITE), currently being developed at SUNY Polytechnic, allows users to manipulate digital information through the manipulation of hand-held tabletop objects. Such interfaces, known as Tangible User Interfaces (TUI), are believed to have significant advantages over traditional screen-based interfaces. For example, they have been shown to measurably increase collaborative behavior among users. However, TUIs have not been widely adopted, perhaps because most current TUI designs require some kind of specialized hardware. Our approach is to instead create a system, a set of verified instructions along with open-license software packages, for adapting any combination of standard computer hardware into a highly customizable interactive tabletop.","PeriodicalId":41950,"journal":{"name":"Espacio Tiempo y Educacion","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48412570","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This essay explores the specific differences between the philosophies of Paulo Freire and Ivan Illich, while nonetheless arguing for their shared vision of radical education. With a focus on Freire’s earlier period of work, especially the seminal Pedagogy of the Oppressed, we point to the differing reception of their respective works in Europe of the 1970s (where Illich is often seen as an incompatible and extreme case). This in retrospect seems somewhat surprising as we argue that the fundamentals of their thinking are a shared critique of banking education and a re-conceptualisation of authority and teaching in renewed education systems. Both thinkers reject the two most obvious positions post-May ’68. On the one hand, there is the New Right perspective, represented by the Philosophes in France, who view all Leftist thought as Stalinist. On the other side, we have what might be termed the «Deleuzian-Guattarian» alternative, represented most crucially by the 1974 text, Anti-Oedipus. Here, the whole conception of a possible «revolution» (the whole ’68 dream), is deemed to be an impossibility. Instead, both Freire and Illich share in a renewed sense of the critical educational project of emancipation, albeit with different emphases. Moreover, the current crisis of education under late capitalism (and subject to the conditions of the Covid pandemic) returns the powerful resources of Freire and Illich to centre stage in education and politics.
{"title":"A Shared Vision of Radical Education. Going Beyond Specific Differences in the Relation between Paulo Freire and Ivan Illich","authors":"J. Irwin","doi":"10.14516/ete.507","DOIUrl":"https://doi.org/10.14516/ete.507","url":null,"abstract":"This essay explores the specific differences between the philosophies of Paulo Freire and Ivan Illich, while nonetheless arguing for their shared vision of radical education. With a focus on Freire’s earlier period of work, especially the seminal Pedagogy of the Oppressed, we point to the differing reception of their respective works in Europe of the 1970s (where Illich is often seen as an incompatible and extreme case). This in retrospect seems somewhat surprising as we argue that the fundamentals of their thinking are a shared critique of banking education and a re-conceptualisation of authority and teaching in renewed education systems. Both thinkers reject the two most obvious positions post-May ’68. On the one hand, there is the New Right perspective, represented by the Philosophes in France, who view all Leftist thought as Stalinist. On the other side, we have what might be termed the «Deleuzian-Guattarian» alternative, represented most crucially by the 1974 text, Anti-Oedipus. Here, the whole conception of a possible «revolution» (the whole ’68 dream), is deemed to be an impossibility. Instead, both Freire and Illich share in a renewed sense of the critical educational project of emancipation, albeit with different emphases. Moreover, the current crisis of education under late capitalism (and subject to the conditions of the Covid pandemic) returns the powerful resources of Freire and Illich to centre stage in education and politics.","PeriodicalId":41950,"journal":{"name":"Espacio Tiempo y Educacion","volume":"1 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42206610","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article provides a critical analysis of a Bangladeshi development-NGO BRAC’s shift from Paulo Freire’s «conscientizing» education to a neoliberal self-optimization approach of development. Focusing on BRAC’s founder Fazle Hasan Abed’s intentionality and BRAC’s adult literacy programs, I examine why BRAC abandoned Freire’s conscientizing education rooted in Catholic-Marxist social movements in Brazil, and embraced a market-driven development strategy based on market capitalism. In the analysis I place BRAC at the intersection of the international context of the early 1980s, examine BRAC’s relationship with the Bangladeshi regimes, and investigate the ramifications for BRAC and the people to whom this institution offered programs. My findings suggest that, although Freirean philosophy was foundational to BRAC’s organizing principles and the design of its adult education curriculum (Smillie, 2009; BRAC, 1977), BRAC deserted Freirean philosophy to submit to the local power structure and hegemony of the international aid industry. At the dawn of neoliberalism (1980–1995), BRAC adopted microfinance, microfinance literacy and profit-driven development initiatives to capitalize on the struggle of the poor in favour of its organizational growth and sustainability. In the process of evolving into the largest and most business-like NGO in the world (Economist, 2010), BRAC modified and depoliticized Freire’s radical conscientization in its curriculum and development strategy to align itself with the local power structure, the Bangladesh state, and international donors.
本文批判性地分析了孟加拉国发展非政府组织BRAC如何从保罗·弗莱雷的“自我意识”教育转向新自由主义的自我优化发展方式。关注BRAC的创始人Fazle Hasan Abed的意图和BRAC的成人扫盲计划，我研究了BRAC为什么放弃了Freire根植于巴西天主教马克思主义社会运动的责任心教育，而接受了基于市场资本主义的市场驱动发展战略。在分析中，我将BRAC置于20世纪80年代初的国际背景的交叉点，考察了BRAC与孟加拉国政权的关系，并调查了BRAC和该机构提供项目的人的后果。我的研究结果表明，尽管freireian哲学是BRAC的组织原则和成人教育课程设计的基础(Smillie, 2009;BRAC, 1977)， BRAC抛弃了freifrean哲学，屈服于国际援助行业的地方权力结构和霸权。在新自由主义的黎明(1980-1995)，BRAC采用小额信贷，小额信贷扫盲和利润驱动的发展倡议，以利用穷人的斗争，有利于其组织的增长和可持续性。在发展成为世界上最大和最商业化的非政府组织的过程中(《经济学家》，2010)，BRAC修改和去政治化了Freire在课程和发展战略中的激进责任感，使自己与当地权力结构、孟加拉国政府和国际捐助者保持一致。
{"title":"Bangladesh: An Analysis of BRAC’s Shift from Freire’s Critical «Conscientization» to a Neoliberal Self-Optimization Approach of Development","authors":"M. Fateh","doi":"10.14516/ete.542","DOIUrl":"https://doi.org/10.14516/ete.542","url":null,"abstract":"This article provides a critical analysis of a Bangladeshi development-NGO BRAC’s shift from Paulo Freire’s «conscientizing» education to a neoliberal self-optimization approach of development. Focusing on BRAC’s founder Fazle Hasan Abed’s intentionality and BRAC’s adult literacy programs, I examine why BRAC abandoned Freire’s conscientizing education rooted in Catholic-Marxist social movements in Brazil, and embraced a market-driven development strategy based on market capitalism. In the analysis I place BRAC at the intersection of the international context of the early 1980s, examine BRAC’s relationship with the Bangladeshi regimes, and investigate the ramifications for BRAC and the people to whom this institution offered programs. My findings suggest that, although Freirean philosophy was foundational to BRAC’s organizing principles and the design of its adult education curriculum (Smillie, 2009; BRAC, 1977), BRAC deserted Freirean philosophy to submit to the local power structure and hegemony of the international aid industry. At the dawn of neoliberalism (1980–1995), BRAC adopted microfinance, microfinance literacy and profit-driven development initiatives to capitalize on the struggle of the poor in favour of its organizational growth and sustainability. In the process of evolving into the largest and most business-like NGO in the world (Economist, 2010), BRAC modified and depoliticized Freire’s radical conscientization in its curriculum and development strategy to align itself with the local power structure, the Bangladesh state, and international donors. ","PeriodicalId":41950,"journal":{"name":"Espacio Tiempo y Educacion","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43087773","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Thus wrote a retired officer about his opposition to the British elitist policies. This was no anomaly. Hume, like most of the Scottish officers in India, defended Indian interests before the colonial administration since his arrival in 1849. In 1854, as a young officer of Etawah district in North India, Hume countered the Orientalist idea that the people of Etawah were uncivilised. He established schools and interacted with Indians very closely. Unable to tolerate his reformist endeavours, he was transferred out of the district, and his schools were destroyed. His father, Joseph Hume, too had defended Indians on more than one occasion in the House of Commons and attempted to empower them by giving direct representation. This paper looks at the Scottish radicalism carried forward by the father and son duo, which dispels the conventional historical narratives that place all colonial officials as instruments of imperialist oppression.
{"title":"Entangled Histories of Reforms: Scottish Radicalism of Joseph and Allen Octavian Hume and Indian Education","authors":"P. V. Rao","doi":"10.14516/ete.434","DOIUrl":"https://doi.org/10.14516/ete.434","url":null,"abstract":"Thus wrote a retired officer about his opposition to the British elitist policies. This was no anomaly. Hume, like most of the Scottish officers in India, defended Indian interests before the colonial administration since his arrival in 1849. In 1854, as a young officer of Etawah district in North India, Hume countered the Orientalist idea that the people of Etawah were uncivilised. He established schools and interacted with Indians very closely. Unable to tolerate his reformist endeavours, he was transferred out of the district, and his schools were destroyed. His father, Joseph Hume, too had defended Indians on more than one occasion in the House of Commons and attempted to empower them by giving direct representation. This paper looks at the Scottish radicalism carried forward by the father and son duo, which dispels the conventional historical narratives that place all colonial officials as instruments of imperialist oppression. ","PeriodicalId":41950,"journal":{"name":"Espacio Tiempo y Educacion","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43216871","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article reviews the circumstances and activities of Paulo Freire during the years 1964 and 1969 in Chile, focusing on his relationship with different works of the Compañía de Jesús in that country. While his work and the evolution of his thought during those five years have been previously studied, less space has been given to studying his relationship with one of the most powerful educational and intellectual poles of those years: the Jesuit order. This study is based on interviews with key informants who worked either directly with Freire or with their methods in the territory. Chile benefited from Freire’s time in the country. During the harshness of his political exile, he also benefited from being in the country, as attested by the density of his thought and the work produced in those years. In particular, the Jesuit order benefited collaterally, in an overall view, from contact with the Brazilian. He was a supporting actor, but important (like all supporting actors) in inspiring perspectives within works of the Society of Jesus, and people who worked on them.
{"title":"Paulo Freire y el mundo educativo e intelectual jesuita en Chile (1964-1969): una relación colateral","authors":"C. Madero","doi":"10.14516/ete.504","DOIUrl":"https://doi.org/10.14516/ete.504","url":null,"abstract":"This article reviews the circumstances and activities of Paulo Freire during the years 1964 and 1969 in Chile, focusing on his relationship with different works of the Compañía de Jesús in that country. While his work and the evolution of his thought during those five years have been previously studied, less space has been given to studying his relationship with one of the most powerful educational and intellectual poles of those years: the Jesuit order. This study is based on interviews with key informants who worked either directly with Freire or with their methods in the territory. Chile benefited from Freire’s time in the country. During the harshness of his political exile, he also benefited from being in the country, as attested by the density of his thought and the work produced in those years. In particular, the Jesuit order benefited collaterally, in an overall view, from contact with the Brazilian. He was a supporting actor, but important (like all supporting actors) in inspiring perspectives within works of the Society of Jesus, and people who worked on them.","PeriodicalId":41950,"journal":{"name":"Espacio Tiempo y Educacion","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48579529","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This work focuses on the study of the four schools for povere zitelle (girls from low-income families) that were founded by Peter Leopold of Habsburg-Lorraine (1747-1792) in Florence between 1778 and 1781, when he was the Grand Duke of Tuscany. They were named Scuole Leopoldine (Leopoldine Schools) after him and were evidence of his reforming policy, as he was one of the emblematic figures of the enlightened reform. The schools were located in each of the four historic quarters of the city: Santa Caterina school (via delle Ruote), the first in opening its doors on 1 June 1778; San Salvadore school (via di Camaldoli), which started functioning on 1780; San Giorgio school (Corso dei Tintori, numbers 36 and 36ª), which was created in the summer of 1780; and San Paolo school (piazza Santa Maria Novella), which opened up on 19 March 1781. This paper is based on consulting the documentary resources on the Scuole Leopoldine held in the Archivio Storico del Comune in Florence. Specifically, the analysis focuses on the training programme implemented by the Grand Duke in these centres, where girls could receive free primary education and train on hand needlework to build a future through a profession (which gave these schools a practical and functional purpose). The transformation of this institution, which remained until 1976, at an organisational and administrative level, is also examined.
这本书的重点是研究由哈布斯堡-洛林的彼得·利奥波德(1747-1792)于1778年至1781年在佛罗伦萨创立的四所贫穷女孩学校(低收入家庭的女孩)，当时他是托斯卡纳大公。他们以他的名字命名为Scuole Leopoldine (Leopoldine学校)，这是他改革政策的证据，因为他是开明改革的象征人物之一。这些学校分别位于城市的四个历史街区:圣卡特琳娜学校(via delle Ruote)，于1778年6月1日首次开放;圣萨尔瓦多学校(via di Camaldoli)，于1780年开始运作;圣乔治学校(Corso dei Tintori，编号36和36ª)，创建于1780年夏天;和圣保罗学校(新圣母广场)，于1781年3月19日开放。本文是在查阅佛罗伦萨市政档案馆馆藏的莱奥波丁学院文献资料的基础上进行的。具体来说，分析的重点是大公在这些中心实施的培训方案，在这些中心，女孩可以接受免费的初等教育，并接受手工针织品培训，以便通过职业建立未来(这使这些学校具有实际和功能的目的)。本报告还审查了该机构在组织和行政一级的转变，该机构一直保留到1976年。
{"title":"Las Scuole Leopoldine de Florencia (1778-1976): Enseñanza y Funcionamiento","authors":"Mónica Vázquez Astorga","doi":"10.14516/ete.375","DOIUrl":"https://doi.org/10.14516/ete.375","url":null,"abstract":"This work focuses on the study of the four schools for povere zitelle (girls from low-income families) that were founded by Peter Leopold of Habsburg-Lorraine (1747-1792) in Florence between 1778 and 1781, when he was the Grand Duke of Tuscany. They were named Scuole Leopoldine (Leopoldine Schools) after him and were evidence of his reforming policy, as he was one of the emblematic figures of the enlightened reform. The schools were located in each of the four historic quarters of the city: Santa Caterina school (via delle Ruote), the first in opening its doors on 1 June 1778; San Salvadore school (via di Camaldoli), which started functioning on 1780; San Giorgio school (Corso dei Tintori, numbers 36 and 36ª), which was created in the summer of 1780; and San Paolo school (piazza Santa Maria Novella), which opened up on 19 March 1781. This paper is based on consulting the documentary resources on the Scuole Leopoldine held in the Archivio Storico del Comune in Florence. Specifically, the analysis focuses on the training programme implemented by the Grand Duke in these centres, where girls could receive free primary education and train on hand needlework to build a future through a profession (which gave these schools a practical and functional purpose). The transformation of this institution, which remained until 1976, at an organisational and administrative level, is also examined.","PeriodicalId":41950,"journal":{"name":"Espacio Tiempo y Educacion","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45265462","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Teresa Rabazas Romero, Sara Ramos Zamora, Miriam Sonlleva Velasco
{"title":"El Legado Pedagógico de las Mujeres. Conversaciones con Consuelo Flecha sobre la Historia de la Educación Femenina","authors":"Teresa Rabazas Romero, Sara Ramos Zamora, Miriam Sonlleva Velasco","doi":"10.14516/ete.566","DOIUrl":"https://doi.org/10.14516/ete.566","url":null,"abstract":"","PeriodicalId":41950,"journal":{"name":"Espacio Tiempo y Educacion","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45704555","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article aims to further the concept of dialogue beyond language exchange that includes a strategic element in anticolonialism. It examines the concept of dialogue found in the thought of two of modern-day Latin America’s most influential thinkers: Paulo Freire and Pope Francis. It argues that in different manners, both authors’ concept of dialogue can be considered anticolonial. The article compares and contrasts Freire’s Pedagogy of the Oppressed with Francis’ recent encyclical Fratelli Tutti. Both texts culminate in a deep and detailed analysis of dialogue. Bringing these two important thinkers into conversation reveals central characteristics of dialogue from a colonized perspective and the importance that dialogue has in anticolonial discourses and practises. The article gives a detailed presentation of each author’s understanding of dialogue before highlighting common and complementary features. It then explores some resonances that Freire and Francis’ approach to dialogue has with anticolonial concerns. Dialogue as an anticolonial practise is for both Freire and Francis rooted in a philosophical and theological anthropology of what is means to be human and what de-humanizing practices look like. The article concludes by suggesting themes such as pluriversality, polycentrism, border-crossing, and critical thinking that are found in Pedagogy of the Oppressed and Fratelli Tutti mark these works as achievements in anti/decolonial thought.
{"title":"Paulo Freire and Pope Francis on Dialogue: an Anticolonial Interpretation","authors":"Darren J. Dias","doi":"10.14516/ete.517","DOIUrl":"https://doi.org/10.14516/ete.517","url":null,"abstract":"This article aims to further the concept of dialogue beyond language exchange that includes a strategic element in anticolonialism. It examines the concept of dialogue found in the thought of two of modern-day Latin America’s most influential thinkers: Paulo Freire and Pope Francis. It argues that in different manners, both authors’ concept of dialogue can be considered anticolonial. The article compares and contrasts Freire’s Pedagogy of the Oppressed with Francis’ recent encyclical Fratelli Tutti. Both texts culminate in a deep and detailed analysis of dialogue. Bringing these two important thinkers into conversation reveals central characteristics of dialogue from a colonized perspective and the importance that dialogue has in anticolonial discourses and practises. The article gives a detailed presentation of each author’s understanding of dialogue before highlighting common and complementary features. It then explores some resonances that Freire and Francis’ approach to dialogue has with anticolonial concerns. Dialogue as an anticolonial practise is for both Freire and Francis rooted in a philosophical and theological anthropology of what is means to be human and what de-humanizing practices look like. The article concludes by suggesting themes such as pluriversality, polycentrism, border-crossing, and critical thinking that are found in Pedagogy of the Oppressed and Fratelli Tutti mark these works as achievements in anti/decolonial thought. ","PeriodicalId":41950,"journal":{"name":"Espacio Tiempo y Educacion","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46340076","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Yuri Patricio Espinoza Aguilar, Miguel Yury Mayorga Cárdenas
La extracción minera se ha dado por muchos años específicamente en el cantón Portovelo de la provincia de El Oro en el Ecuador, dicha práctica nace en Curipamba (tierra de oro). Para realizar la caracterización histórica y cultural que ha sufrido el cantón Portovelo se emplea la metodología basada en mapas temáticos, cuyo objetivo es conocer la transición que ha tenido el sector debido a las actividades extractivas mediante la herramienta de ARGIS y en complemento con fichas adaptadas al presente trabajo, con el propósito de identificar y recuperar la infraestructura, historia y tradiciones como alternativa de desarrollo.
{"title":"Caracterización histórica y cultural del patrimonio minero como alternativa de desarrollo","authors":"Yuri Patricio Espinoza Aguilar, Miguel Yury Mayorga Cárdenas","doi":"10.22320/rte.vi47.5097","DOIUrl":"https://doi.org/10.22320/rte.vi47.5097","url":null,"abstract":"La extracción minera se ha dado por muchos años específicamente en el cantón Portovelo de la provincia de El Oro en el Ecuador, dicha práctica nace en Curipamba (tierra de oro). Para realizar la caracterización histórica y cultural que ha sufrido el cantón Portovelo se emplea la metodología basada en mapas temáticos, cuyo objetivo es conocer la transición que ha tenido el sector debido a las actividades extractivas mediante la herramienta de ARGIS y en complemento con fichas adaptadas al presente trabajo, con el propósito de identificar y recuperar la infraestructura, historia y tradiciones como alternativa de desarrollo.","PeriodicalId":41950,"journal":{"name":"Espacio Tiempo y Educacion","volume":"16 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-01-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77140044","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
El presente artículo recoge el rol primordial de la educación en relación a formar ciudadanos críticos capaces de enfrentar las problemáticas de la actual sociedad, es por ello que se presentan estrategias, recursos e instrumentos de evaluación que los y las docentes puedan incorporar en sus planificaciones con el objetivo de trabajar con los y las estudiantes los conocimientos, habilidades y actitudes necesarias para enfrentar el Cambio Climatico y sus efectos, los cuales ya se dejan sentir en la región de Ñuble, estos recursos están diseñados para el trabajo con alumnos y alumnas de 3º y 4º medio considerándose los planes y programas para estos niveles y también el decreto 67 de evaluación, calificación y promoción escolar. En este sentido se consideran tanto la dimensión teórica, como actitudinal y procedimental, recurriendo a distintas escalas (comunal, regional y nacional), para de esta manera abordar el Cambio Climatico desde el contexto local de cada estudiante entendiendo la importancia de los conocimientos previos y la diversidad dentro del aula.
{"title":"Estrategias didácticas para abordar el cambio climatico y sus efectos en la región de Ñuble","authors":"Nicole Jara Miranda, Kamilla Jara Miranda","doi":"10.22320/rte.vi47.4940","DOIUrl":"https://doi.org/10.22320/rte.vi47.4940","url":null,"abstract":"El presente artículo recoge el rol primordial de la educación en relación a formar ciudadanos críticos capaces de enfrentar las problemáticas de la actual sociedad, es por ello que se presentan estrategias, recursos e instrumentos de evaluación que los y las docentes puedan incorporar en sus planificaciones con el objetivo de trabajar con los y las estudiantes los conocimientos, habilidades y actitudes necesarias para enfrentar el Cambio Climatico y sus efectos, los cuales ya se dejan sentir en la región de Ñuble, estos recursos están diseñados para el trabajo con alumnos y alumnas de 3º y 4º medio considerándose los planes y programas para estos niveles y también el decreto 67 de evaluación, calificación y promoción escolar. En este sentido se consideran tanto la dimensión teórica, como actitudinal y procedimental, recurriendo a distintas escalas (comunal, regional y nacional), para de esta manera abordar el Cambio Climatico desde el contexto local de cada estudiante entendiendo la importancia de los conocimientos previos y la diversidad dentro del aula.","PeriodicalId":41950,"journal":{"name":"Espacio Tiempo y Educacion","volume":"s3-45 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-01-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90837005","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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