Arte Renacentista

Arte renacentista desarrollado a partir de las formas de arte anteriores, como el arte Bizantino. 

En ese momento, la Iglesia Católica estaba empezando a perder influencia. También hubo un aumento en los descubrimientos científicos que abrió la puerta a la ciencia moderna. Todo esto tuvo un impacto en el arte italiano y sus artistas.

El arte Italiano se divide en tres períodos, el temprano que implica la casi totalidad del siglo XV, el de máximo esplendor que abarca desde 1495 hasta 1520, y el Tardío, desde 1527 hasta 1600.

Los principales referentes del Renacimiento italiano temprano eran Donatello (1386-1466), Brunelleschi (1377-1446) y Masachio (1401-1428), escultor, arquitecto y pintor respectivamente. Su trabajo naturalista, se destaca tanto en apariencia como en la expresión de la emoción, muestra las proporciones, perspectiva y profundidad.

Algunos de los artistas más famosos del Renacimiento fueron Leonardo da Vinci, Tiziano, Miguel Ángel y Rafael. Trabajaron la forma humana realista, la perspectiva y equilibrio. Destacaron su técnica gracias al tratamiento y estudio que hicieron de la luz y sus efectos.

Conflictos y luchas por el poder en Europa resultaron en asaltos en Roma. Esto provocó que los Artistas huyeran a otras zonas de Europa. Como todo período histórico el Renacimiento vivió su momento de auge y apogeo. El Manierismo comenzó como una reacción en contra de la perfección clásica de las obras renacentistas.

Italian Renaissance Art History

By: Laura Evans

Italian Renaissance art didn't just appear out of nowhere. Renaissance art developed from earlier art forms, such as Byzantine art. As the old art forms transformed into the new, fewer and fewer attributes of the old forms remained.

It wasn't just pre-existing art forms that affected the Italian Renaissance. At that time, the Catholic Church was starting to lose influence, a middle class with more money was emerging and classical literature from ancient Greece and Rome was rediscovered. There was also a surge in scientific discoveries that was opened the door to modern science. All of this had an impact on art in Italy and its artists.

Italian Renaissance art can be divided into three periods, Early, which covered most of 15th century art, High, covering from about 1495 to 1520, and Late, from about 1527 to about 1600.

The heroes of Early Italian Renaissance art were Donatello (1386-1466), Brunelleschi (1377-1446) and Masachio (1401-1428), a sculptor, architect and painter, respectively. Their work was more natural in both appearance and in expressing emotion.  Their work was also more realistic in showing proportions, perspective and depth.

Some of the most famous Renaissance artists emerged during the High Renaissance, including Leonardo da Vinci, Titian, Michelangelo and Raphael. These artists worked to make the human form not only realistic in perspective and balance, but perfect in appearance. Light was used more effectively to highlight or contrast important elements in their work. Backgrounds, which were sometimes painted in Early Renaissance art, became increasingly accurate and important to the overall construction of the piece.

Conflicts and power struggles within both Italy and Europe as a whole resulted in the Sack of Rome in 1527, when mutinous troops from the Holy Roman Emperor Charles V pillaged and destroyed Rome. Pope Clement VII was forced to surrender and pay a ransom for his life. Artists fled to other areas of Italy and Europe. At the same time, artists were unsure of how to further perfect the achievements of the High Renaissance. Mannerism started to emerge as a reaction against the classical perfection of earlier Renaissance works. Artists from this period include Giulio Romano and Bronzino.

PRINCIPALES IDEAS DE PAULO FREIRE EN LA PEDAGOGÍA DEL OPRIMIDO

• Freire dedicó su vida a la ayuda de las clases pobres de Brasil en busca de un mejor destino.
• Mediante su filosofía de la educación propone instruir a los analfabetos, especialmente a los adultos, basándose en la convicción de que todo ser humano más allá de su "ignorancia" o de cuán sumergido esté en la "cultura del silencio", es capaz de mirar críticamente su mundo mediante el diálogo con los demás. Tener las herramientas adecuadas para encontrarse en el diálogo con los demás, le va a permitir percibir su realidad personal y social y enfrentarla de forma crítica. 
• Yo trabajo, y trabajando transformo el mundo.
• A medida que el analfabeto aprende ya no quiere ser un mero objeto que responde a los cambios de su alrededor, sino que, es más capaz de luchar para cambiar las estructuras de una sociedad que los oprime.
• Pedagogy of the Oppressed, es un texto fundamental en el campo de la pedagogía crítica que permite a los estudiantes cuestionarse y desafiar las prácticas y creencias dominantes.

http://www.pedagogyoftheoppressed.com/about/

TRES POSIBLES HERRAMIENTAS PARA BUSCAR EL SIGNIFICADO DE PALABRAS EN INGLÉS

- Mediante un docente de inglés.
- Buscando en un diccionario de Inglés-Español.
- Por medio del traductor de Google.

GLOSARIO

Pedagogy of the oppressed: pedagogía del oprimido.
Illiterates: analfabetos.
Looking critically: mirada crítica.
New sense of dignity: nuevo sentido de dignidad.
New hope: nueva esperanza.
Change the structures of society: cambiar las estructuras de la sociedad.
Dialogue: diálogo.
Critical Pedagogy: pedagogía crítica.

TEXTO DE PAULO FREIRE

About Pedagogy of the Oppressed

To the oppressed,
and to those who suffer with them
and fight at their side

- dedication of Pedagogy of the Oppressed

First published in Portuguese in 1968, Pedagogy of the Oppressed was translated and published in English in 1970. The methodology of the late Paulo Freire has helped to empower countless impoverished and illiterate people throughout the world. Freire’s work has taken on especial urgency in the United States and Western Europe, where the creation of a permanent underclass among the underprivileged and minorities in cities and urban centers is increasingly accepted as the norm.

Years before he was “invited” to leave his homeland after the military coup of 1964, Freire had begun devoting his life to the advancement of the fortunes of the impoverished people of Brazil. After his twenty-year exile he moved first to Chile, then emigrated to the United States before returning to Brazil. In the course of his work and travels, and as a result of his studies in the philosophy of education, he evolved a theory for the education of illiterates, especially adults, based on the conviction that every human being, no matter how “ignorant” or submerged in the “culture of silence” is capable of looking critically at his world in a dialogical encounter with others, and that provided with the proper tools for such encounter he can gradually perceive his personal and social reality and deal critically with it. When an illiterate peasant participates in this sort of educational experience he comes to a new awareness of self, a new sense of dignity; he is stirred by new hope.

“We were blind, now our eyes have been opened.”

“Before this, words meant nothing to me; now they speak to me and I can make them speak.”

“I work, and working I transform the world.”

As the illiterate person learns and is able to make such statements, his world becomes radically transformed and he is no longer willing to be a mere object responding to changes occurring around him. The educated are more likely to decide to take upon themselves the struggle to change the structures of society that until now have served to oppress them. This radical self-awareness, however, is not only the task of the workers, but of persons in all countries, including those who in our advanced technological society have been or are being programmed into conformity and thus are essentially part of “the culture of silence.”

Over one million copies of Pedagogy of the Oppressed have been sold worldwide since the first English translation in 1970. It has been used on courses as varied as Philosophy of Education, Liberation Theology, Introduction to Marxism, Critical Issues in Contemporary Education, Communication Ethics and Education Policy. It has been translated into many languages, including German, Italian, Spanish, Korean, Japanese, and French.

Pedagogy of the Oppressed is one of the foundational texts in the field of critical pedagogy, which attempts to help students question and challenge domination, and the beliefs and practices that dominate.

http://www.pedagogyoftheoppressed.com/about/

TEXTO I Conectivismo

http://www.connectivism.ca/about.html

TEXTO II Conectivismo

TEXTO II

Theories for the digital age: Connectivism

Learning in the industrialised world can now be contextualised within a largely technological landscape, where the use of digital media is assuming increasing importance.  Much of this learning is informal, (Commentators such as Cofer (2000), Cross (2006) and Dobbs (2000) place the proportion of informal learning at around 70%) and is also generally location independent.

The present technology rich learning environment is characterised by a sustained use of digital media, their integration into formal contexts, and a shift toward personalisation of learning. These facets of modern life in combination have led educators to question the validity of pre-digital age learning theories. In recent years a range of new explanatory theories has been generated that can be applied as lenses to critically view, analyse and problematise new and emerging forms of learning. 

One highly visible theory is Connectivism (Siemens, 2004). Connectivism has been lauded as a ‘learning theory for the digital age’, and as such seeks to describe how students who use personalised, online and collaborative tools learn in different ways to previous generations of students. The essence of Siemens’ argument is that today, learning is lifelong, largely informal, and that previous human-led pedagogical roles and processes can be off-loaded onto technology. Siemens also criticises the three dominant learning theories, namely behaviourism, cognitivism, and constructivism, suggesting that they all locate learning inside the learner. His counterargument is that through the use of networked technologies, learning can now be distributed outside the learner, within personal learning communities and across social networks.

Perhaps the most significant contribution of Connectivist theory is the premise that declarative knowledge is now supplemented or even supplanted by knowing where knowledge can be found. In a nutshell, connectivism argues that digital media have caused knowledge to be more distributed than ever, and it is now more important for students to know where to find knowledge they require, than it is for them to internalise it. This places the onus firmly upon each student to develop their own personalised learning tools, environments, learning networks and communities within which they can ‘store their knowledge’ (Siemens, 2004). In McLuhan’s view, as we embrace technology, ‘our central nervous system is technologically extended to involve us in the whole of mankind and to incorporate the whole of mankind in us’ (McLuhan, 1964, p. 4). Clearly our social and cultural worlds are influenced by new technology, but are there also biological implications?

References

Cross, J. (2006) Informal Learning: Rediscovering the natural pathways that inspire innovation and performance. London: John Wiley and Sons. 

Cofer, D. (2000) Informal Workplace Learning. Practice Application Brief No. 10, U.S. Department of Education: Clearinghouse on Adult, Career, and Vocational Education.

Dobbs, K. (2000) Simple Moments of Learning. Training, 35 (1), 52-58.

McLuhan, M. (1964) Understanding Media. London: McGraw Hill.
Siemens, G. (2004) Connectivism: A LearningTheory for the Digital Age. eLearnspace. 

http://steve-wheeler.blogspot.com/2012/10/theories-for-digital-age-connectivism.html#!/2012/10/theories-for-digital-age-connectivism.html

cuadro comparativo de conectivismo

TEXTO 1	TEXTO 2
Es una teoría de aprendizaje propia de la era digital	Es una teoría de aprendizaje para la era digital
El conectivismo se diferencia por focalizarse en lo digital e informática al momento de adquirid conocimientos	El conectivismo se diferencia de las demás teorías del aprendizaje en el hecho de que en él la enseñanza puede desarrollarse desde fuera a través de las comunidades sociales y no desde dentro de la educación.
Se basa en integrar lo emocional y lo cognitivo ( el aprender hacer) La conexión permite relacionar cosas  mas allá del concepto aislado. Saber encontrar la información es más importante que saber la información en sí.	Se basa en la integración de los elementos de la vida moderna con los conocimientos validados en la era pre digital la manera de encontrar el aprendizaje es más importante Que el aprendizaje en sí.

aprendiendo a enseñar