Who Owns the Questions?

When instructors are the only ones asking questions, students miss out on important opportunities to deepen their learning and reflect on their understanding. Instructors and instructional designers must create an environment where learners create, organize, refine, and answer their own questions. They must help learners develop a robust “questioning toolkit” (McKenzie, 1997) and allow them to take greater ownership of their learning, deepen comprehension, and make new connections and discoveries on their own (Rothstein & Santana, 2011)https://fuse.franklin.edu/ss2018/1056/thumbnail.jp

Begging the Question: Strategies to Increase Student Performance

If you’re an instructional designer or an instructor, you undoubtedly know a lot about questions. You know that simple yes-no questions are often a dead end and that open-ended questions generally make for more interesting discussions. You know that students typically aren’t given enough think time; teachers’ average wait time is less than one second before they pick someone to answer or answer the question themselves

Crónicas de una perspectiva sobre los otomíes de la Sierra Norte de Puebla

La presente investigación se realiza en Acalmancillo, Ixtololoya, Tenexco y El Pozo, comunidades otomíes del municipio de Pantepec, Sierra Norte de Puebla, en donde la expresión jäi se traduce como "cuerpo", "gente", "útero" y, en general, "lo humano", quedando así delimitada una propia perspectiva otomí del cuerpo y de la persona. Para comprender el concepto otomí de jäi es necesario interpretar-explicar su sentido. Para ello se parte de un concepto sintético o mejor dicho, polisémico. Se parte de la comprensión del concepto de cuerpo humano de los otomíes, las partes que lo componen y su relación con el curandero y los recortes de papel brujo. El gran conocedor del cuerpo, dentro de la cultura otomí es el "bädi" curandero. El bädi es "el que sabe". Su actividad por excelencia es poder recortar el mundo, en cuerpos de papel. Cuando un curandero adquiere esta característica, se encuentra en el período de mayor poder, en el periodo de mayor sabiduría de su trabajo. Acto trascendental dentro de las prácticas terapéuticas, ya que al adquirir este don, el curandero también adquiere la capacidad de recortar al cuerpo jäi en una figura de papel, de dar cuerpo a todo lo que existe en el cosmos: las personas, los animales, las plantas, el sol, la luna, todas las Antiguas, en fin todo lo que puebla el cosmos otomí.The present investigation was realized in Acalmancillo, Ixtololoya, Tenexco and El Pozo, Otomí communities located in the municipality of Pantepec, in the Northern Sierra of Puebla. In these communities, the expression jäi translates as "body", "people", "uterus" and more generally "the human", delimiting an Otomí perspective of the body and the person itself. In order to comprehend the Otomí concept of jäi, it is necessary to interpret and explain its sense, by starting from a synthetic or rather, a polysemic concept. For this purpose, it is necessary to begin by comprehending the Otomí concept of human body, its constitutive parts and its relation with the healers and enchanted paper cuts. Within Otomi culture, the "bädi" healers are the greatest specialists of the body. The "bädi" are "those who know" and their primary activity is the power to cut the world in bodies made of paper. When healers acquire this characteristic, they pass through the period of maximum power and greatest wisdom in their work. This practice represents a transcendental act within the domain of therapeutic practices, because as they acquire this knowledge, the healers also obtain the ability to cut the jäi body in a figure of paper and to shape everything existing in the cosmos: the people, the animals, the plants, the sun, the moon and all the Antiguas, in short, everything that populates the Otomi cosmos

Decay rates for the 4D energy-critical nonlinear heat equation

In this paper we address the decay of solutions to the four-dimen\-sional energy-critical nonlinear heat equation in the critical space $\dot{H}^1$. Recently, it was proven that the $\dot{H}^1$ norm of solutions goes to zero when time goes to infinity, but no decay rates were established. By means of the Fourier Splitting Method and using properties arising from the scale invariance, we obtain an algebraic upper bound for the decay rate of solutions.Comment: 13 pages. arXiv admin note: text overlap with arXiv:2206.0944