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.