Saltar al contenido principal

Documento: Cuadernillo N.4. ¿Qué es un trabajo de grado de calidad en la UNEM?. Venezuela

La Universidad Nacional Experimental del Magisterio «Samuel Robinson» pone a la disposición un documento que reflexión en el quehacer investigativo.

¿Qué es un trabajo de grado de calidad en la UNEM?
Características que varían según el nivel de estudios aspirados: pregrado, estudios avanzados.

Revísalo en: CUADERNILLO N° 4

Fuente: VAT UNEM-Venezuela

Comparte este contenido:

México: Universidad Intercultural presenta trabajos de investigación

América del Norte/México/02.07.18/Fuente: www.elsoldesanluis.com.mx.

Personal docente de la Universidad Intercultural de San Luis Potosí Unidad Académica Valles (UICSLP-UAV), presentó en las instalaciones del nuevo campus los artículos de investigación realizados durante el primer semestre de este 2018.

Las palabras de bienvenida estuvieron a cargo del Subdirector de la Unidad, Francisco Orduña González, el moderador fue el Presidente de la Academia de Derecho, Lic. Norberto Hernández Paz, y el cargo de la Relatoría del Presidente de la Academia de Informática Administrativa del MTI Gerardo Ramiro Reyes, contando con la anuencia del Director de la Unidad Académica Valles de la UICSLP, CP Joel López Fernández.

Los trabajos que se presentaron fueron; “Lengua materna como medio de conocimiento” por la Lic. Yohana Angélica Martínez Martínez, “Derechos Humanos de las mujeres” de la Lic. Anahí Espinoza Reyna, y “Dificultades para la Interculturalidad” por el Ing. Eduardo Méndez Galarza.

También “La enseñanza de la lengua indígena Tének a través de las redes sociales” Por la MAE María del Rocío Maldonado Rivera, el Lic. Fidel Blanco Sánchez y el MTI Gerardo Ramiro Reyes; el tema “Marginación de la lengua indígena” por la Ing. Carmen Lizbeth Castillo Reyes y “derecho del turista para la sustentabilidad e interculturalidad en Cd. Valles” por el MTI Gerardo Ramiro Reyes, C.P. Joel López Fernández, Lic. Norberto Hernández Paz y el MDCT Francisco Orduña González.

Al finalizar la presentación el director del plantel Valles C.P. Joel López Fernández, felicitó a todos los participantes tanto a quienes lo presentaron de manera individual como colaborativa. Especificó que en esta segunda exposición de trabajos, luego de la primera presentada en diciembre del 2017, la visión de los proyectos continúa mejorándose y se espera que más de ellos sean publicados por revistas científicas internacionales.

 

Fuente de la Noticia: https://www.elsoldesanluis.com.mx/local/valles/universidad-intercultural-presenta-trabajos-de-investigacion-1799278.html

 

Comparte este contenido:

EE.UU: Noam Chomsky Responds to Chris Knight’s book, Decoding Chomsky: Science and revolutionary politics

North America/USA/October 15, 2016/www.thenorthstar.info

Resumen: El MIT fue financiado casi en su totalidad por los militares, incluyendo el departamento de música, etc. La economía moderna y avanzada se creó sustancialmente por fondos del gobierno de una u otra manera, a menudo financiación de las universidades de investigación del Pentágono. Había trabajo militar cero en el campus. Usted puede encontrar los hechos del informe de la Comisión sobre el tema de la libra en 1969. Eso, por supuesto, incluido mi trabajo. O, por ejemplo, el trabajo de los colegas que estudian lenguas amerindias, la traducción de obra de Wilhelm von Humboldt, etc. Knight también está profundamente confundido acerca de los trabajos sobre lingüística que yo y otros están haciendo. Se lo expliqué a él en respuesta a una solicitud de correo electrónico de él, pero él claramente no entiende. De este modo se abre con una profunda confusión sobre «gramática universal», el término técnico utilizado para el componente genético de la facultad del lenguaje humano. Se piensa que esto tiene algo que ver con algún tipo de «lenguaje universal» que él cree que los militares estaban interesados en. No había interés por el estilo, y si no hubiera sido, no habría tenido nada que ver con nuestros estudios de la gramática universal. Se sigue así. Toda la historia es una ruina. De hecho, el Pentágono tenía tan poca preocupación por lo que nosotros y otros estaban haciendo que ellos no hicieron caso al hecho de que nuestro laboratorio también pasó a ser uno de los principales centros académicos de la resistencia a la guerra de Vietnam desde principios de los 60, o el hecho de que me llevaron a juicio por estas actividades.

In a British Columbia university radio show, Noam Chomsky has now responded to Chris Knight’s new book, Decoding Chomsky, science and revolutionary politics:

Knight makes an assumption common to those who [are] unfamiliar with government science-technology policy and know nothing about institutions like MIT.

At the time, MIT was almost entirely funded by the military, including the music department, etc. The modern advanced economy was created substantially by government funding in one or another way, often by Pentagon funding of research universities. There was zero military work on campus. You can find the facts from the Pound Commission report on the topic in 1969. Nor did the military involve themselves in any way in what was going on. That of course included my work. Or, for example, the work of colleagues studying American Indian languages, translating work of Wilhelm von Humboldt, etc. Knight is also deeply confused about the work on linguistics that I and others are doing. I explained it to him in response to an email request from him, but he plainly doesn’t understand. Thus he opens with a profound confusion about “universal grammar,” the technical term used for the genetic component of the human language faculty. He thinks this has something to do with some kind of “universal language” that he believes the military were interested in. There was no interest of the sort, and if there had been, it would have had nothing at all to do with our studies of universal grammar. It goes on like that. The whole story is a wreck.

In fact, the Pentagon had so little concern with what we and others were doing that they paid no attention to the fact that our lab also happened to be one of the major academic centers of resistance to the Vietnam war from the early ‘60s, or the fact that I was brought to trial for these activities.

In brief, complete nonsense throughout.

Chris Knight has responded to Chomsky’s statement:

‘There was zero military work on campus’, Noam Chomsky claims in reference to the Massachusetts Institute of Technology during the 1960s. This statement is surprising, since it directly contradicts numerous statements that Chomsky has made in the past. Chomsky knows very well that for 70 years, the majority of scientific research at MIT has been directly involved in the development of military technology.

Naturally, most of this military research was not done in classrooms but in specialised laboratories. This has enabled MIT’s managers to describe these labs as ‘off campus’, even though, as Chomsky himself has said, some of them were only ‘two inches off campus. The labs right next door were doing classified work and people were between [the campus and the labs] all the time.’

The Pounds Commission report – that Chomsky refers to – says that a number of these labs were officially part of the MIT’s School of Engineering and that approximately 500 students worked at various ‘off campus’ military labs.

These military laboratories were so much part of MIT’s campus life that Chomsky himself has said that in the 1960s, ‘there was extensive weapons research on the MIT campus. There were laboratories at MIT that were involved, for example, in the development of the technology that’s used for ballistic missiles, and so on. In fact, a good deal of the missile guidance technology was developed right on the MIT campus and in laboratories run by the university.’

Since the 1960s, most military research at MIT has been done ‘off campus’. However, in the 1980s, MIT’s ‘on campus’ military research still included work on missile guidance, army helicopters and radar for ‘Star Wars’ projects and, more recently, it seems to have included work on robots, drones and ‘battle suits’ for chemical and biological warfare.

Of course, any research establishment that only did applied science would soon run out of new ideas. So the Pentagon knew it had to fund pure science at MIT and elsewhere if it was to remain the world’s No.1 military machine. One side effect of this was that Pentagon funded research has produced many scientific innovations that still have no military use; this includes Chomsky’s linguistics. But that doesn’t mean that the direction of this linguistics wasn’t affected – especially in its formative years – by the vast military funding of both his own laboratory and of MIT as a whole.

Unfortunately, in another response to my book in the Chronicle of Higher Education, Chomsky appears to dismiss this whole issue by saying that ‘there was precisely zero pressure [from the Pentagon].’ However, it is notable that anti-militarist students at MIT have looked at things rather differently. For example, in 2001, Michael Borucke wrote:

‘Overt demands on a university are not the only way to influence what can and can’t be done here. The very nature of funding sources themselves also limits the scope of research. It is not likely that the [Dept. of Defense] will fund research it can’t use for military purposes. Faculty must necessarily change the focus of their research if they want DoD contracts.’

In 1985, Rich Cowan was equally critical about ‘MIT’s massive military research budget’. He wrote that ‘[university] military research focuses attention and manpower away from areas that do not have perceived military application.’ He then went on to point out that ‘military funding not only affects the size of academic departments, but also the biases [of] research areas explored.’

Chomsky has been at MIT for 60 years, so perhaps it is not surprising that he finds it difficult to view his university with the critical eye shown by these students. But that is no reason for the rest of us not to confront the realities of MIT or, indeed, the realities of Chomsky’s career and its many contradictions. My book is probably the first to attempt this. I would ask anyone fascinated by Noam’s writings, as I am, to give my book a go – even if Noam does dismiss it as ‘complete nonsense’!

 

Taken from: http://www.thenorthstar.info/?p=12888

Comparte este contenido:

The Belgian Jesuit who submitted the first-ever Hindi research project to an Indian university

 Asia/India/23 de septiembre de 2016/scroll.in/bulletins

Father Camille Bulcke spent his life researching Tulsidas and translating key works from different languages to Hindi.

Resumen:

Era el año 1945. Padre Camille Bulcke, o Baba Bulcke como le gustaba ser llamado, fue firme en que él sólo escribió su tesis doctoral en la Universidad de Allahabad, el vicerrector, Dr. Amarnath Jha, cambió la regla que se hicieran todas las presentaciones en Inglés, y permitió competir Bucke su investigación en Hindi. La tesis, presentada en 1949, se publicó más tarde como el libro Ramkatha Ki utpatti aur Vikas (la génesis y desarrollo de Ramkatha). Bulcke dejó Bélgica en 1935 y llegó a la India en el pico del Movimiento Nacional de la India, justo cuando se había aprobado la Ley de Gobierno de la India. Tenía 26 años y había sido jesuita durante sólo cinco años cuando se enamoró del país, su gente y lengua. Mientras que el Movimiento Nacional empujó para poner fin a la dominación colonial británica. Las personas estaban usando Inglés para servir a los amos coloniales, y los dos misioneros extranjeros y los indios prefieren Inglés a costa de las lenguas indígenas.

Noticia original:

The year was 1945. Father Camille Bulcke, or Baba Bulcke as he liked to be called, was adamant that he would only write his PhD thesis at Allahabad University, if the Vice Chancellor, Dr Amarnath Jha, changed the rule that all submissions be made in English, and allowed Bucke to compete his research in Hindi.

The thesis, submitted in 1949, was later published as the book Ramkatha Ki Utpatti aur Vikaas (The Genesis and Development of Ramkatha).

This September, Bulcke would have been 107 years old.

Linguistic pride

Bulcke left Belgium in 1935 and arrived in India at the peak of the Indian National Movement, just when the Government of India Act had been passed. He was 26, and had been a Jesuit for only five years when he fell in love with the country, its people and language.

While the National Movement pushed for an end to British colonial rule, speaking English was growing increasingly important. People were using English to serve the colonial masters, and both foreign missionaries and Indians preferred English at the cost of indigenous languages.

At this time, it was Bulcke who decided to master the language of the people, Hindi, and waged one of the earliest and and longest battles to restore linguistic pride to it.

Bulcke considered translations critical for the development of a language, and in 1955, he published a technical English-Hindi Glossary, which ran into two editions. The success of the glossary inspired him to take on more projects: in 1968, he wrote the Angrezi Hindi ShabdKosh (English -Hindi dictionary).

This particular dictionary became extremely popular in government offices in Bihar and Jharkhand, where Hindi served as the official language. In fact there was scarcely a middle class home in Bihar those days, where the Bulcke dictionary could not be found prominently displayed on a shelf.

At inter-college competitions in Jharkhand/Bihar, it is still possible to find the Bulcke Angrezi Hindi Shabdkosh distributed as a prize. Bulcke was frequently annoyed with people who mixed English words in Hindi sentences – the present-day affliction of speaking Hinglish would have been an abomination in his linguistic worldview.

Bulcke was always eager to translate important works from different languages to Hindi – he believed this would spread their reach to wider audiences. His books can still be found at the library at Manresa House in Ranchi, which has been the main center of activities for the Jesuits of Chhotanagpur.

Among Bulcke’s last projects was the translation of the autobiography of the Theosophist, Annie Besant, but, unfortunately, it was never completed. His last work, written in collaboration with Dr Dineshwar Prasad, was theRamcharitmanas Kaumudi.

Viewed with reverence

When he first arrived to India, the hills and climes of Darjeeling did not suit Bulcke. So he made his way to Gumla, Jharkhand, where he would teach mathematics for the next five years.

In his biography of Bulcke, long-time collaborator Dr Dineshwar Prasad mentions how Bulcke wasted no time getting to his Hindi lessons at the St. Ignatius school in Gumla, where he could be found sitting on the last bench with the students to develop fluency in the language. Soon, he mastered Brajbhasha as well as Awadhi, adding to the five European languages and Sanskrit, which he already spoke.

Once Bulcke received his PhD at the Allahabad University, he returned to Ranchi in 1950 as the head of the Sanskrit department at St. Xavier’s College. During this time, he published several deeply researched theological and philosophical works on Indology, taught Hindi and Sanskrit for several years. The road to his college is still known as the Camille Bulcke Path.

Bulcke spent his life researching Tulsidas, the Ramcharitmanas and the similarities in the lives of Ram and Christ. His seminal works include Ek Isai ki Astha: Ramkatha aur Hindi (A Christian’s Faith: Ramkatha and Hindi), Ramkatha aur Tulsidas and Theism of Nyaya Vaisheshika.

Those who knew Bulcke remember that he frequently took offence when people referred to him as a «foreign scholar of Hindi». He would remind people that he had acquired Indian citizenship in 1951.

In 1974, he was honoured with the Padma Bhushan for services rendered to the Hindi language, and was also declared a member of the Royal Academy in Belgium. He was affiliated with several organisations and committees in the Nehruvian era, which oversaw the development and popularity of Hindi.

Post his tea time, Bulcke was often spotted cycling to rural areas near the college, meeting and socialising with locals. Prasad’s biography of Bulcke also mentions his deep love for the people of Jharkhand and the village life of the Adivasis. He often entertained fellow Jesuits with the recitations of famous poems. One of his favourite poems to recite was:

We who were born in villages
Far from the towns and changing faces
We have a special birthright
Which cannot be sold by anyone
And a special mysterious pleasure
Which cannot be uttered in words

— Author’s translation from Hindi

Those of us who spent our childhood in Ranchi remember the reverence Baba Bulcke inspired across religious communities.

In strict Vaishnava homes where the Ramcharitmanas was read as a devotional text, this Christian Padre on the cycle was a reveredkathavachak (narrator): he extolled virtues of the Sundarkand. He loved Tulsi’s Ramcharitmanas and its lyrical poetry in Awadhi, written in a devotional style which appealed to his Jesuit senses. He spoke about about the multiple ways in which the story of Ramayana had been imagined across time and cultures. In his book on Ramkatha, Bulcke talks about Tibetan, Nepali, Odiya, Bengali, Kashmiri, Buddhist, Jain and multiple South Indian and South East Asian versions of the Ramayana story. Much before AK Ramanujan’s Three Hundred Ramayanas: Five Examples and Three Thoughts on Translation, it was Bulcke who made the strongest case for multiple narratives of the timeless epic.

If yogis like Paramhans Yogananda took Hindu philosophy to the West and studied its coexistence with Christianity, it was Bulcke who brought Christianity with him, studying its compatibity with Indian traditions. When he was not talking about the Ramkatha, Bulcke preached at local churches from time to time. For him, there was no conflict between his Christian faith, his love for India, and Hindu religious discourses and philosophical traditions.

Towards the end of his life Bulcke suffered from severe hearing problems (despite the use of a hearing aid) and gangrene. He finally died on August 17, 1982, and was buried at one of Delhi’s oldest British cemeteries, the Nicholson Cemetery near Kashmiri Gate.

Baba Bulcke’s Ranchi is no longer the peaceful world that he had helped create and nurture. The communal and violent sloganeering against Muslims and Christians that has become the forte of Hindutva bhakts goes against the grain of Bulcke’s life and devotion to the Ramkatha. Remembering, reading and understanding Bulcke could be the much-needed antidote to the communal hatred.

The writer is Senior Lecturer in Politics and International Relations at Monash University, Australia, and Visiting Fellow, Centre for the Study of Developing Societies in Delhi.

Tomado de: http://scroll.in/bulletins/23/india-uk-and-the-us-agree-that-this-one-factor-is-the-biggest-contributor-to-a-fulfilled-life

Comparte este contenido:
OtrasVocesenEducacion.org