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Libro: Edupunk aplicado: Aprender para emprender

 Edupunk aplicado: Aprender para emprender

  • Año: 2012
  • Editor: Ariel
  • Páginas: 260 páginas
  • Idioma: español
  • Desde: 06/06/2013
  • Tamaño: 7.85 MB

Sinopsis: Edupunk Aplicado es el segundo volúmen de una trilogía editada por Fundación Telefónica, a fin de explorar las distintas aristas de un concepto controvertido –y al mismo tiempo potentemente heurístico– como es el de edupunk.

Así vamos reflejando como la experiencia inicial del uso anti- o post-pedagógico de Facebook, se trasmutó en innumerables variantes e intentos de cambio del aprendizaje.

Edupunk Aplicado examina estas síntesis y revela como donde la enunciación (de cambio y transformación) es estéril, el diseño de dispositivos de persuasión (dentro y fuera del aula) logra finalmente modificar comportamientos y paralelamente multiplicar los aprendizaje.

Para descargar:https://openlibra.com/es/book/download/edupunk-aplicado-aprender-para-emprender

Fuente de la reseña: https://openlibra.com/es/book/edupunk-aplicado-aprender-para-emprender

Fuente de la imagen: https://olcovers2.blob.core.windows.net/coverswp/2013/06/Edupunk-aplicado-Aprender-para-Emprender-OpenLibra-300×440.gif

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Libro: Retos Actuales de la educación técnico-profesional

Retos Actuales de la educación técnico-profesional

  • Autor:Francisco de Asís Blas , Juan Planells (Coords.)
  • Año: 2011
  • Editor: OEI
  • Páginas: 159 páginas
  • Idioma: español
  • Desde: 20/10/2014
  • Tamaño: 10.03 MB

Sinopsis:Las reformas de los sistemas de educación técnica y profesional tienen una indiscutible actualidad, tanto en los países europeos como en los iberoamericanos. Explorar el cómo, con qué instrumentos, mediante qué medidas, a través de qué soluciones, de acuerdo con qué enfoques y estrategias deben implementarse estas reformas constituye el objeto de este libro y de cada uno de sus capítulos. En ellos se pretende abordar el estado de la cuestión de algunos de los principales desafíos planteados, que conforman la agenda de los vigentes sistemas de educación técnica y profesional.

Para descargar: https://openlibra.com/es/book/download/retos-actuales-de-la-educacion-tecnico-profesional

Fuente de la reseña: https://openlibra.com/es/book/retos-actuales-de-la-educacion-tecnico-profesional

Fuente de la imagen: https://olcovers2.blob.core.windows.net/coverswp/2014/10/Retos-Actuales-de-la-educacion-tecnico-profesional-OpenLibra-300×410.png

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Libro: Alfabetización Digital Crítica: una invitación a reflexionar y actuar

 Alfabetización Digital Crítica: una invitación a reflexionar y actuar

  • Autor:Inés Bebea
  • Año: 2015
  • Editor: Ondula
  • Páginas: 142 páginas
  • Idioma: español
  • Desde: 29/11/2016
  • Tamaño: 4.02 MB
  • Licencia: CC-BY-SA

Sinopsis: Esta Guía de Alfabetización Digital Crítica surge de la práctica y quiere regresar a ella. En nuestra experiencia educativa en el proyecto Ondula – la tecnología es para las personas, hemos incorporado diversas metodologías participativas, de desarrollo de pensamiento y creatividad a cursos y talleres sobre herramientas digitales. En esta práctica hemos podido observar con sorpresa y alegría cómo las personas participantes se abrían y nos abrían a nuevos planteamientos, cómo crecía su curiosidad y se situaban en otro lugar respecto a las tecnologías: ya no como meros usuarios-espectadores, sino como personas inquietas, autónomas y cooperativas.

Para descargar: https://openlibra.com/es/book/download/alfabetizacion-digital-critica-una-invitacion-a-reflexionar-y-actuar

Fuente de la reseña: https://openlibra.com/es/book/alfabetizacion-digital-critica-una-invitacion-a-reflexionar-y-actuar

Fuente de la imagen: https://olcovers2.blob.core.windows.net/coverswp/2016/11/alfabetizacion-digital-critica-OpenLibra-300×426.gif

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Libro: Las políticas TIC en los sistemas educativos

Las políticas TIC en los sistemas educativos

  • Autor:Maria Elizabeth Bianconcini de Almeida
  • Año: 2014
  • Editor: Unicef
  • Páginas: 154 páginas
  • Idioma: español
  • Desde: 01/12/2016
  • Tamaño: 773 KB
  • Licencia: CC-BY-NC-SA

Sinopsis: El área de Educación de la oficina de UNICEF en la Argentina ha iniciado desde el año 2012 el Programa TIC y Educación Básica. Este programa comprende actividades referidas a dos ejes de análisis fundamentales: (i) la gestión de las políticas de las Tecnologías de la Información y la Comunicación (TIC) en educación y (ii) la integración de las TIC en los procesos de enseñanza-aprendizaje en las escuelas de nivel primario y secundario. En el marco de las actividades destinadas al análisis del primer eje, se ubican una serie de estudios de casos de países latinoamericanos que están desarrollando políticas de alcance masivo, que permiten apreciar la significativa complejidad que rodea a estos procesos.

 

Para descargar: https://openlibra.com/es/book/download/las-politicas-tic-en-los-sistemas-educativos

Fuente de la reseña: https://openlibra.com/es/book/las-politicas-tic-en-los-sistemas-educativos

Fuente de la imagen: https://olcovers2.blob.core.windows.net/coverswp/2016/11/Las-politicas-TIC-sistemas-educativos-OpenLibra-300×440.gif

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Libro: Pedagogía-El Cuerpo en la Escuela

El libro de Pedagogía: El Cuerpo en la Escuela tiene como autores a Mgt. Pablo Scharagrodsky (UNQ / UNLP)y como   Coordinación Autoral a la Dra. Myriam Southwell (UNLP / CONICET / FLACSO)

Su contenido es de alta relevancia evidenciados en la siguientes temáticas:

Cuerpo y modernidad | Escuelas: ¿sin cuerpos? | Discurso pedagógico y cuerpo | La escolarización de los cuerpos: ¿qué tipos de cuerpos? | Disciplina y control | El cuerpo, el discurso médico y el discurso escolar | ¿Cuerpos masculinos y cuerpos femeninos? | ¿Cuál es el tipo de corporalidad que se produce hoy en día en la escuela? | El maltrato de los cuerpos en la escuela | Mercados, consumos corporales y estéticas juveniles en la escuela | Consumo y resistencia

Te invitamos a acceder al libro aquí:

Cuerpo y escuela

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Education and religion around the world

31 de Diciembre de 2016. Fuente: PewResearch Center

Resumen: Basándose en encuestas realizadas en 151 países, un estudio analiza el logro educativo entre creyentes de las principales religiones monoteístas del planeta. ¿Existirá una relación entre educación y religión? Veamos que reseña el informe del estudio.

Jews are more highly educated than any other major religious group around the world, while Muslims and Hindus tend to have the fewest years of formal schooling, according to a Pew Research Center global demographic study that shows wide disparities in average educational levels among religious groups.

These gaps in educational attainment are partly a function of where religious groups are concentrated throughout the world. For instance, the vast majority of the world’s Jews live in the United States and Israel – two economically developed countries with high levels of education overall. And low levels of attainment among Hindus reflect the fact that 98% of Hindu adults live in the developing countries of India, Nepal and Bangladesh.

But there also are important differences in educational attainment among religious groups living in the same region, and even the same country. In sub-Saharan Africa, for example, Christians generally have higher average levels of education than Muslims. Some social scientists have attributed this gap primarily to historical factors, including missionary activity during colonial times. (For more on theories about religion’s impact on educational attainment, see Chapter 7.)

Drawing on census and survey data from 151 countries, the study also finds large gender gaps in educational attainment within some major world religions. For example, Muslim women around the globe have an average of 4.9 years of schooling, compared with 6.4 years among Muslim men. And formal education is especially low among Hindu women, who have 4.2 years of schooling on average, compared with 6.9 years among Hindu men.

Yet many of these disparities appear to be decreasing over time, as the religious groups with the lowest average levels of education – Muslims and Hindus – have made the biggest educational gains in recent generations, and as the gender gaps within some religions have diminished, according to Pew Research Center’s analysis.

At present, Jewish adults (ages 25 and older) have a global average of 13 years of formal schooling, compared with approximately nine years among Christians, eight years among Buddhists and six years among Muslims and Hindus. Religiously unaffiliated adults – those who describe their religion as atheist, agnostic or “nothing in particular” – have spent an average of nine years in school, a little less than Christian adults worldwide.1

But the number of years of schooling received by the average adult in all the religious groups studied has been rising in recent decades, with the greatest overall gains made by the groups that had lagged furthest behind.

For instance, the youngest Hindu adults in the study (those born between 1976 and 1985) have spent an average of 7.1 years in school, nearly double the amount of schooling received by the oldest Hindus in the study (those born between 1936 and 1955). The youngest Muslims have made similar gains, receiving approximately three more years of schooling, on average, than their counterparts born a few decades earlier, as have the youngest Buddhists, who acquired 2.5 more years of schooling.

Over the same time frame, by contrast, Christians gained an average of just one more year of schooling, and Jews recorded an average gain of less than half a year of additional schooling.

Meanwhile, the youngest generation of religiously unaffiliated adults – sometimes called religious “nones” – in the study has gained so much ground (2.9 more years of schooling than the oldest generation of religious “nones” analyzed) that it has surpassed Christians in average number of years of schooling worldwide (10.3 years among the youngest unaffiliated adults vs. 9.9 years among the youngest Christians).

Gender gaps also are narrowing somewhat. In the oldest generation, across all the major religious groups, men received more years of schooling, on average, than women. But the youngest generations of Christian, Buddhist and unaffiliated women have achieved parity with their male counterparts in average years of schooling. And among the youngest Jewish adults, Jewish women have spent nearly one more year in school, on average, than Jewish men.

These are among the key findings of Pew Research Center’s new demographic study. A prior study by researchers at an Austrian institute, the Wittgenstein Centre for Demography and Human Capital, looked at differences in educational attainment by age and gender.2 The new study is the first comprehensive examination of differences in educational levels by religion. Wittgenstein Centre researchers Michaela Potančoková and Marcin Stonawski collaborated with Pew Research Center researchers to compile and standardize this data.

Religions vary in educational attainment

About one-in-five adults globally – but twice as many Muslims and Hindus – have received no schooling at all

Despite recent gains by young adults, formal schooling is neither universal nor equal around the world. The global norm is barely more than a primary education – an average of about eight years of formal schooling for men and seven years for women.

At the high end of the spectrum, 14% of adults ages 25 and older (including 15% of men and 13% of women) have a university degree or some other kind of higher education, such as advanced vocational training after high school. But an even larger percentage – about one-in-five adults (19%) worldwide, or more than 680 million people – have no formal schooling at all.

Education levels vary a great deal by religion. About four-in-ten Hindus (41%) and more than one-third of Muslims (36%) in the study have no formal schooling. In other religious groups, the shares without any schooling range from 10% of Buddhists to 1% of Jews, while a majority of Jewish adults (61%) have post-secondary degrees.3

Hindus and Muslims have made big advances in educational attainment

The study finds the religious groups with the lowest levels of education are also the ones that have made the biggest gains in educational attainment in recent decades.

Over three recent generations, the share of Hindus with at least some formal schooling rose by 28 percentage points, from 43% among the oldest Hindus in the study to 71% among the youngest. Muslims, meanwhile, registered a 25-point increase, from 46% among the oldest Muslims to 72% among the youngest.

Christians, Buddhists and religious “nones” have made more modest gains in basic education, but they started from a higher base. Among the oldest generation in the study, large majorities of these three religious groups received at least some formal education; among the youngest Christians, Buddhists and religious “nones,” more than nine-in-ten have received at least some schooling.

The share of Jews with at least some schooling has remained virtually universal across generations at 99%.

Declining gender gaps in formal education

In this study, more women than men have no formal education: As of 2010, an estimated 432 million women (23% of all women ages 25 and older) and 250 million men (14% of all men) lacked any formal education.

In some religious groups, the gender gaps in acquiring any formal education are particularly large. For example, just over half of Hindu women (53%) have received no formal schooling, compared with 29% of Hindu men, a difference of 24 percentage points. Among Muslims worldwide, 43% of women and 30% of men have no formal schooling, a 13-point gap. In other religions, the gender differences in the shares with no formal schooling are smaller, ranging from 9 points among the religiously unaffiliated to just 1 point among Jews.

But Hindus have substantially narrowed the gender gap in primary schooling, as shares of Hindu women with no formal schooling decreased across the three generations studied. Among the oldest Hindus, 72% of women and 41% of men have no formal schooling. But among the youngest Hindus in the study, the gender gap is smaller, as 38% of women and 20% of men have no formal schooling.

Muslims also have reduced the gender gap across generations by 11 percentage points. But in the youngest generation, a 10-point difference remains: 33% of Muslim women and 23% of Muslim men have no formal schooling. Among religiously unaffiliated adults and Buddhists worldwide, meanwhile, the gender gap in the shares with no formal schooling has virtually disappeared.

Reversal of some gender gaps in higher education

Worldwide, among all adults in the study, slightly more men than women hold post-secondary degrees (15% vs. 13%). But across generations, women have been outpacing men in reaching higher levels of education. As a result, in the youngest generation, the share of women with post-secondary degrees is comparable to the share of men (17% each).

In the youngest generation of three faith groups – Jews, Christians and the religiously unaffiliated – the gender gap in higher education has actually reversed. The biggest reversal has happened among Jews. Among the oldest generation of Jews, more men (66%) than women (59%) hold post-secondary degrees. But among the youngest Jewish adults worldwide, 69% of women and 57% of men have such degrees. In other words, a 7-point gender gap in the oldest generation (with more men than women holding advanced degrees) is now a 12-point gender gap in the other direction, with more women than men in the youngest generation of Jews holding degrees. (See Chapter 6 for details.)

Christians and religiously unaffiliated people have experienced similar – although not as dramatic – reversals of the gender gap in post-secondary education. Among Christians, the gender gap among those in the oldest adult cohort – 21% of men with higher education vs. 17% of women – has flipped among the youngest so that more women than men now hold degrees (25% of women vs. 20% of men). Similarly, among religiously unaffiliated people, the 3-point gender gap in the oldest generation (with more men than women having higher education) is now a 3-point gap in the other direction in the youngest generation, with more women than men earning post-secondary degrees.

Meanwhile, the gender gap in higher education has narrowed for Buddhists (by 5 points) and Muslims (by 3 points). Among the youngest generations in those groups, roughly equal shares of women and men hold higher degrees – 19% each among Buddhists and 11% and 9% among Muslim men and women, respectively. The gender gap in post-secondary education among Hindus has held steady across generations. In the youngest cohort of Hindus, more men than women still have post-secondary degrees (17% of men vs. 11% of women).

Both religion and region matter for educational attainment

Within the world’s major religious groups, there are often large variations in educational attainment depending on the country or region of the world in which adherents live. Muslims in Europe, for example, have more years of schooling, on average, than Muslims in the Middle East. This is because education levels are affected by many factors other than religion, including socioeconomic conditions, government resources and migration policies, the presence or absence of armed conflict and the prevalence of child labor and marriage.

At the same time, this study finds that even under the same regional or national conditions, there often are differences in education attainment among those within religious groups. Here are some findings from this report that illustrate both the diversity within the same religious group across different regions of the world, and the diversity within the same region among religious groups:

  • There is a large and pervasive gap in educational attainment between Muslims and Christians in sub-Saharan Africa. By all attainment measures, Muslim adults in the region – both women and men – are far less educated than their Christian counterparts. For instance, Muslims are more than twice as likely as Christians in sub-Saharan Africa to have no formal schooling (65% vs. 30%). Moreover, despite growth in the share of adults with any formal schooling in recent decades, the Muslim-Christian attainment gap has widened across generations, largely because Muslims have not kept pace with educational gains made by Christians. (See Chapter 1 for more on the Muslim-Christian gap in sub-Saharan Africa, and Chapter 7 for a discussion of possible explanations.)
  • Also in sub-Saharan Africa, the Muslim gender gap in education has remained largely unchanged across generations – and even widened slightly by some measures of attainment analyzed in this study. Although the youngest Muslim women in this region are making educational gains compared with their elders, they are making them at a slightly slower rate than their male peers. This pattern differs from some other regions, where Muslim women are generally making educational gains at a faster pace than Muslim men, thus narrowing the gender gap. (See Chapter 1 for details.)
  • Christians have remained fairly stable at the global level in their overall educational attainment over three generations. But their attainment varies considerably by region. As the largest of the world’s major religious groups (numbering about 2.2 billion overall, including children, as of 2010), Christians also are the most widely dispersed faith group, with hundreds of millions of adherents in sub-Saharan Africa, the Asia-Pacific, Europe, North America and Latin America and the Caribbean. Christians in Europe and North America tend to be much more highly educated than those in sub-Saharan Africa, for instance, although African Christians are making rapid educational gains across generations. (See Chapter 2 for more detail on educational attainment among Christians.)
  • Jews also have remained stable in their already high levels of educational attainment over recent generations. But Jews, unlike Christians, are a much smaller and more localized population, with a large majority of all Jews worldwide living in just two countries – Israel and the United States – where educational attainment is relatively high overall. (Chapter 6 explores data on Jews in more detail.)
  • At the global level, religiously unaffiliated adults have 1.3 more years of schooling, on average, than religiously affiliated adults (8.8 versus 7.5). One possible reason for this is that unaffiliated people are disproportionately concentrated in countries with relatively high overall levels of educational attainment, while the religiously affiliated are more dispersed across countries with both high and low levels of attainment. However, the unaffiliated are not consistently better educated than their religiously affiliated compatriots when looked at country by country. In the 76 countries with data available on the youngest generation of unaffiliated adults (born 1976-1985), they have a similar number of years of schooling as their religiously affiliated peers in 33 countries; they are less educated in 27 countries, and they are more highly educated than the affiliated in 16 countries. (See sidebar in Chapter 3 for more details on the unaffiliated and secularization theory.)
  • Hindus in India, who make up a large majority of the country’s population (and more than 90% of the world’s Hindus), have relatively low levels of educational attainment – a nationwide average of 5.5 years of schooling. While they are more highly educated than Muslims in India (14% of the country’s population), they lag behind Christians (2.5% of India’s population). By contrast, fully 87% of Hindus living in North America hold post-secondary degrees – a higher share than any other major religious group in the region. (See Chapter 5 on Hindu educational attainment.)
  • Religious minorities often have more education, on average, than a country’s majority religious group, particularly when the minority group is largely foreign born and comes from a distant country. In these cases, immigrants often were explicitly selected under immigration policies that favor highly skilled applicants. In addition, it is often the well-educated who manage to overcome the financial and logistical challenges faced by those who wish to leave their homeland for a new, far-off country. For instance, in the U.S., where Christians make up the majority of the adult population, Hindus and Muslims are much more likely than Christians to have post-secondary degrees. And unlike Christians, large majorities of Hindus and Muslims were born outside the United States (87% of Hindus and 64% of Muslims compared with 14% of Christians, according to a 2014 Pew Research Center survey). 4

A note about this analysis

This report looks at average educational levels among adherents of five major world religions – Christianity, Islam, Hinduism, Buddhism and Judaism – as well as among the religiously unaffiliated.

Educational systems vary enormously around the world; this report does not attempt to analyze differences in educational quality, but focuses primarily on educational attainment in terms of number of years of schooling. It distinguishes among four broad levels of educational attainment: no formal schooling (less than one year of primary school), primary education (completion of at least one grade of primary school), some secondary education (but no degree beyond high school) and post-secondary education (completion of some kind of college, university or vocational degree beyond high school, also referred to in this report as “higher education”). For comparability across countries, these educational categories are based on the International Standard Classification of Education (ISCED 1997; see Methodology for more details).

To measure changes over recent generations, the report looks at three birth cohorts: the “oldest” (born 1936-1955), “middle” (born 1956-1975) and “youngest” (born 1976-1985). These generations roughly correspond, respectively, to people ages 55 to 74, 35 to 54 and 25 to 34 as of 2010, the most recent year for which detailed census data are available in many countries. Whenever this report refers to “adults,” it means people who were 25 or older in 2010 (or, in some cases, the most recent year for which data are available).

The report presents figures at the global and regional levels but also includes select country-level data as illustrations of larger trends. It includes data from 151 countries, collectively representing 95% of the 3.6 billion people around the world who were 25 or older in 2010. Analyses of change across generations include data from 130 countries with available data on all three birth cohorts, representing 87% of the world’s population in 2010 ages 25 to 74.

The approach in this report is primarily descriptive: It lays out the differences in educational levels among religious groups without attempting to explain the reasons for those differences. Chapter 7 outlines some of the ways that social scientists think religion may influence educational attainment.

In this study, the world is divided into six regions. It includes data from 35 countries in the Asia-Pacific region; 36 countries in Europe, including Russia; 30 countries in Latin America and the Caribbean, including Central America and Mexico; 12 countries in the Middle East-North Africa region; Canada and the United States in North America; and 36 countries in sub-Saharan Africa.

Countries with data on religion and educational attainment

Fuente: http://www.pewforum.org/2016/12/13/religion-and-education-around-the-world/

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Revista: OTEADAS de la Educación Superior

La idea de diseñar esta Revista fue convocada desde el desafío de interpelar e interpelarnos sobre el conocimiento que producimos sobre nuestro trabajo. Transitamos ese necesario e interesante camino de visibilizar la producción que efectuamos en nuestro nivel. No hablamos solamente de generarlo sino también de apropiarnos de esos saberes pedagógicos que producimos en los  institutos al realizar nuestro cotidiano trabajo docente.
Es más, este instrumento que hoy presentamos es la expresión de la decisión política sindical de comprender y significar el TRABAJO DOCENTE como un modo de superar la disociación existente, entre la formación teórica de los trabajadores de la Educación y la realidad en que se desenvuelve nuestra práctica cotidiana.
Como ocurre desde los distintos sindicatos de base de la CTERA planteamos un debate político-pedagógico a sostener y fortalecer, no sólo con el Estado empleador, sino también con sectores concentrados de poder, como ciertos sectores de la Academia, del campo de la investigación, las editoriales, los medios de comunicación en sus diferentes formatos.
Es así que “OTEADAS” encontraremos debate, propuestas pedagógicas y posicionamientos político-sindicales que ayuden a superar la individualización y fragmentación de la labor docente. Por el contrario proponemos ver la íntima relación entre conocimiento y trabajo y de su intensa naturaleza política que se lleva a cabo en los institutos (arena de disputas de sentidos).
 Entrar en enlace siguiente:
Fuente: http://mediateca.ctera.org.ar/files/original/0f3cece645525079dea105276ffca2cb.pdf
Autor: Unión de Trabajadores de la Educación
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