FINAL WORK

Education, Culture and Media

Career: Pedagogical Training Track

School year: 2020
Full Professor of the Chair:
https://azulformacionsuperior.com/diplomaturas/user
/view.php?id=8327&course=1676
Student:
Date: April 15, 2020
Mail:
 Taking into account the hypothesis that "the cultural change at the end of
the 20th century directly affected the behavior of the educational process and
generated a deep crisis in the modern school, which continues from the
irruption of the new technologies applied to the media, the usual context of the
new generations", we are going to begin our analysis around the cultural
change that took place with the end of modernity.In the 21st century, the new
technologies applied to the media, the usual context of the new
generations", wewill begin our analysis around the cultural change that took
place with the end of modernity (19th century) and the beginning of post-
modernity (19th century).XIX) and the beginning of postmodernity (S.XX). In
order to approach this analysis, we will focus on the vision of life of the subjects
of each of these periods. In modernity, man is the center of culture and
everything revolves around him. He is a man based on reason and it is through
reason that he forms his identity, an identity that endows him with ethical
character. At that time there existed in society a universal Morality marked by
reason. For modern society, duty was fundamental; it was an organized,
disciplined society with a view to the future and progress that provided man with
security, cutting the limits of freedom.
Postmodern man is no longer a universal man, but a differentiated
individual. It takes central value then, no longer "the man", but the person. The
priority of the self leads man to extreme narcissism. Reason ceases to be the
sustenance of his being and this place is now occupied by desire. The
Dionysian man of postmodernity pursues desire and its instantaneous
consummation, the future is no longer seen as progress and today acquires a
fundamental importance. Look at the present and pursue the attainment of the
next desire. This leads to time losing meaning and becoming what Byung Chul
Han will call "atomized time". "With today's atomized time all moments are the
same, there is no difference between yesterday, today and tomorrow, we live
only an aimless present"1. This is the postmodern man, the inhabitant and
shaper of a new culture.
If during modernity this culture, this way of life, was transmitted through
two great pillars of society, which were the family and the school, with
postmodernity a new and very powerful system of transmission of culture
appears: the mass media. If, during modernity, with the invention of the printing
press by Gutenberg, culture was transmitted through books and the written
word; with the introduction of the media in the postmodern era, the way in which
culture is codified is modified. The media are at the center of the
"communicative ecosystem" in which we live. Nowadays, the school is no
longer the only channel through which the new generations receive information
and knowledge, and it must know how to adapt to that place, exploit it and

1
Excerpted from Summary of the book "The Scent of Time" by Byung Chul-Han. P.1
channel it for its benefit and for the benefit of the students, allowing a useful and
creative use of new technologies in the teaching process.
Knowledge now circulates freely and does not appear enclosed within
the school institution, anyone can appropriate it, we live immersed in an
ecosystem of symbols and our capacity to process them has increased
exponentially. The teacher is no longer the guarantor of knowledge. The
"industrial education" of which Ken Robinson speaks and which "focused on
production and performance, on improving grades and increasing the number of
graduates2" is constantly failing in the face of the new challenges imposed by
postmodern culture. The subjectivity that dominates is no longer the institutional
one, but the mass media one, it is no longer a matter of normative and
knowledge, but of opinion and image; but the institutions continue to operate as
if the subject were constituted by the disciplinary marks, and when they go in
search of that subject they do not find the expected subjectivity, which gives
rise, of course, to a misunderstanding. In view of this misunderstanding, it is
interesting to highlight Fanfani's statement that teachers must recognize the
"own cultural autonomy"3of the students. This culture itself often clashes with
the culture of teachers, who may not recognize these forms of consumption as
"important" or "useful" or even "cultural". The new generations are primarily
consumers and readers of images, while the traditional school is based on
alphabetical reading. The teacher should then become a catalyst for the power
of this encounter, but for this he/she must first recognize the value of the culture
of the "other" without prejudice. As Serres points out, there is no longer that
notion of teaching in which "teaching was an all supply action that did not
require the opinion of the demand"4, today students are subjects who demand:
they demand not to be bored, they demand to participate, they demand that
their voice be heard and their creativity valued.
The new technologies generated a change in the style of student for
which the modern school was prepared, based on forms of transmission of rote
learning, where the teacher was the source of knowledge and the student was a
mere repeater of these contents. Now the student already has all the
information he needs on the Internet and, if the teacher insists on being the
transmitter who demands silence so that his word can be heard, he will come
up against an impossible situation.
However, it is not enough to simply introduce new technologies into our
teaching methods, since they are not the ones that guarantee an improvement
in learning, since old practices can continue to be reproduced with new formats,
as can be seen in many of the "classrooms" that have been developed since
the coronavirus pandemic and the impossibility for students to attend school.

2
Robinson, Ken, Creative Schools. The Revolution that is transforming education. Grijalbo,
Barcelona, 2015. P.1
3
Tenti Fanfani, E. (2010). Part one. The world of education. In Author (Ed.) Sociology of
education. (pp.20-39). Buenos Aires: Ministerio de Educación de la Nación (Aportes para el
desarrollo curricular). SNP
4
Serres, Michel, Thumbelina, Barcelona, Gedisa, 2014. SNP
The important thing is creativity, to which new technologies must be put at the
service of.
The teacher's role now shifts to accompanying students in their learning
processes, stimulating their creativity and encouraging them to think. With the
fall of the Taylorist/Fordist model of mass production, education today must
respond to the demand for more flexible workers who can adapt to change and
continue to learn in order to make the most of the tools at their disposal. For
this, the school must train in competencies that allow students to solve
problems and face changes; the school can no longer be the guarantor of a
savoir faire that will serve the individual for life.
With the emergence of the mass media as a determining factor in the
shaping of culture and the development of a new sensibility much more focused
on the audiovisual, the preponderance that written culture had acquired during
modernity is shattered to the benefit of new ways of assimilating the world and
creating meanings. This change must inevitably have an impact on education,
and one of the main repercussions is the emergence of new forms of "literacy"
that go far beyond mere reading and writing. As Dussel argues, "the knowledge
considered indispensable should be expanded to include the knowledge,
relationships and technologies that are dominant in our society today" 5 and to
train citizens who can relate to these forms with greater creativity and critical
spirit. For this, as mentioned above, the school must be open to the knowledge
that circulates in society. Writing should no longer be accepted as the only way
of constructing knowledge or representing the world: images, sound, the body,
today are instruments as valid as writing for these purposes, and the school
must take charge of this change. Even the relationship of our students with the
written word is far from resembling the respect and veneration that could be
shown in previous times, today this support can also become a place to
experience the freedom and stimulate the creativity of students linking with
literature in a much more productive way and that challenges them more
strongly.
Given this new scenario, it seems inevitable that the school must
guarantee the possibility that students are trained to better understand the
opportunities offered by new technologies and audiovisual language, and at the
same time, allow them to use these new languages productively to develop
products that are meaningful and relevant to their own trajectories. And this is
where Dussel and Southwell seem to make an important point when they think
that it is precisely the school where this learning should take place, because it is
the place from which a critical reflection on this can emerge, which would be
impossible if we were to leave this task to the mass media. So, although the
school must recover its place as a factor of change, this does not mean that it
should not often act as a countercultural factor in the sense of stopping to think
critically and showing young people a reality different from the one that society
often imposes on them almost without them realizing it, since not doing so
5
Dussel I. and Southwell, M, School and the new literacies Languages in the plural. El
Monitor de la educación magazine - Nº 13. SNP
would be to simply assume that any technological advance is inherently
positive, leaving this responsibility "left to the market, or to the currently
available experiences - which are mostly organized by mercantile guidelines -
implies renouncing the incorporation of other logics.to simply presuppose that
any technological advance is inherently positive, leaving this responsibility "left
to the market, or to the experiences currently available - which for the most part
are organized by mercantile guidelines - implies renouncing to incorporate other
logics, other time frames, other orientations."6

Bibliography:

6
Ibid, SNP.
 Althusser, Louis, Ideology and Ideological Apparatuses of the State. Nueva Visión,
Buenos Aires, 1988.
 Cobo, Cristóbal. The Pending Innovation. Reflections (and provocations) on
education, technology and knowledge. Ed. Debate, Buenos Aires, 2016
 Dussel I. and Southwell, M, School and the new literacies Languages in the plural.
El Monitor de la educación Magazine - Nº 13
 Han, Byung-Chul, The Society of Fatigue. Madrid, Herder. 2014
 Han, Byung-Chul, The Scent of Time. Madrid, Herder. 2015
 Lévy, Pierre, Cyberculture. Santiago de Chile, Dolmen Ediciones, 2001.
 Lipovetsky, Gilles, The Age of the Void. Barcelona, Anagrama, 1986.
 Robinson, Ken, Creative Schools. The Revolution that is transforming education.
Grijalbo, Barcelona, 2015.
 Serres, Michel, Thumbelina, Barcelona, Gedisa, 2014.
 Tenti Fanfani, E. (2010). Part one. The world of education. In Author (Ed.)
Sociology of education. (pp.20-39). Buenos Aires: Ministerio de Educación de la
Nación (Aportes para el desarrollo curricular).