A language exchange program: sustainability innovation in language and culture engagement

Spanish Educational Laws have been promoting the widespread use of English; as a result, Spanish Uni versities are looking for ways to give students more international training in order to prepare them for a future that will increasingly involve global problems and partnerships. Therefore, the Polytechnic University of Madrid, Spain (UPM), and the University of British Columbia, Okanagan, Canada (UBCO) have come together to offer opportunities for international collaboration and learning, thus facilitating virtual encounters among Spanish and Canadian students. The Language Exchange Program between the UPM and UBCO acts as a model for sustainability innovation in language and culture engagement as the students can interact with native speakers in communication tasks. This interdisciplinary initiative supports the latest methodological principles observed in the Common European Framework for Languages, such as autonomous and life-long learning, self-assessment and peer-assessment as well as the incorporation of new technologies to the learning process. Additionally the ‘virtual’ mobility is provided at no extra cost. This article presents the preliminary results of two virtual exchange programs that have been offering varied forms of study which are venue-independent, and have clearly expanded the range of scenarios for the students on both sides by promoting collaborative work and cultural exchange.

A language exchange program: sustainability innovation in language and culture engagement

The Language Exchange Program between the UPM and UBCO acts as a model for sustainability innovation in language and culture engagement as the students can interact with native speakers in communication tasks. This interdisciplinary initiative supports the latest methodological principles observed in the Common European Framework for Languages [1], such as autonomous and lifelong learning, self-assessment and peer-assessment as well as the incorporation of new technologies to the learning process

Background and approach to a definition of smart buildings

There is no doubt that there is no possibility of finding a single reference about domotics in the first half of the 20th century. The best known authors and those who have documented this discipline, set its origin in the 1970’s, when the x-10 technology began to be used, but it was not until 1988 when Larousse Encyclopedia decided to include the definition of "Smart Building". Furthermore, even nowadays, there is not a single definition widely accepted, and for that reason, many other expressions, namely "Intelligent Buildings" "Domotics" "Digital Home" or "Home Automation" have appeared to describe the automated buildings and homes. The lack of a clear definition for "Smart Buildings" causes difficulty not only in the development of a common international framework to develop research in this field, but it also causes insecurity in the potential user of these buildings. That is to say, the user does not know what is offered by this kind of buildings, hindering the dissemination of the culture of building automation in society. Thus, the main purpose of this paper is to propose a definition of the expression “Smart Buildings” that satisfactorily describes the meaning of this discipline. To achieve this aim, a thorough review of the origin of the term itself and the historical background before the emergence of the phenomenon of domotics was conducted, followed by a critical discussion of existing definitions of the term "Smart Buildings" and other similar terms. The extent of each definition has been analyzed, inaccuracies have been discarded and commonalities have been compared. Throughout the discussion, definitions that bring the term "Smart Buildings" near to disciplines such as computer science, robotics and also telecommunications have been found. However, there are also many other definitions that emphasize in a more abstract way the role of these new buildings in the society and the future of mankind.

The Interior City Infinity and Concavity in the No-Stop City (1970-1971)

In the late 60s it had become clear how the environment technification had allowed some typologies (supermarkets, car parks, factories) to reach potentially unlimited built depths becoming, therefore, independent from the outside. The No-Stop City is born from a very simple idea: to extend this technification to the totality of built reality encompassing, not only almost all functions, but ultimately, the whole city. This operation has paradoxical effects: as architecture grows, it loses most of the features that have traditionally defined it. A dissolution by hypertrophy that gives rise to an homogeneous, concave and potentially infinite space. But beyond the pure technical feasibility, there are two key influences, seemingly contradictory, that explain this endeavor for an interior and endless city: Marxism and Pop Art. The project is, in many senses, a built manifesto reflecting the militancy of the group members within the Italian Marxism. But it is also the embodiment of the groups declared interest in Pop Art, popular culture and mass society. The cross-influence of communism and consumerism explains this "quantitative utopia" in which the society and the factory, the production and consumption, would match. A city based on the centrality of consumer products and the subsequent loss of prominence of architecture, in which the urban phenomenon, while spreading endlessly over territory, ignoring its rural exteriority, dissolves the home as a sphere of privacy, ignoring its domestic interiority. A project, also in the wake of Marshall McLuhan, that illustrates like few others the conversion of the urbane into a virtually omnipresent "condition" and that still interrogates us with questions that are, on the other hand, eternal: What is a building? What is a city?

The Spreading of Christianity and the introduction of Modern Architecture in Shannxi, China (1840-1949): Christian churches and traditional Chinese architecture

La arquitectura china ha experimentado grandes cambios a lo largo de un extenso proceso histórico. El hito de mayor importancia es el que da paso al denominado Tiempo Moderno, periodo en el cual irrumpe por vez primera en China la arquitectura occidental, que comienza a tener una influencia muy activa y significativa sobre los rasgos y la identidad de la arquitectura tradicional china, hasta ese momento el único estilo o forma de hacer –muy diferente, en cuanto a su concepción y fisonomía, de los planteamientos occidentales- que había sobrevivido sin desvíos significativos, configurando un panorama milenario bastante homogéneo en los aspectos técnicos y artísticos en el desarrollo de esa arquitectura. Por un cúmulo de complejas razones, la mayor parte de la arquitectura china del periodo feudal -es decir el que forman todos los años anteriores a 1849- ha desaparecido. Sin embargo, desde la fecha indicada hasta la Revolución de 1949 (el denominado periodo semicolonial o semifeudal), sí se conservan muchas edificaciones, que fueron mejor construidas y mantenidas luego, destacando por su importancia en ese sentido las iglesias cristianas. Dichos templos representan cronológicamente, no sólo la primera irrupción de la arquitectura clásica occidental en China, sino el inicio de un proceso de modernización de la profundamente enraizada y, en buena medida, estancada arquitectura vernácula, combinando técnicas y estilos de ambos planteamientos, para dar como resultado originales edificaciones de un singular eclecticismo que caracterizarían buena parte de la arquitectura de dicha etapa semicolonial. En términos generales, últimamente se ha ido prestando cada vez más atención a esta arquitectura de los tiempos modernos, aunque las iglesias cristianas de la provincia de Shaanxi no han sido objeto de estudio específico, a pesar de que su tipología es muy representativa de las construcciones de esta clase en otras regiones del interior de China. La investigación que desarrolla la presente tesis doctoral sale al paso de esa deficiencia, abriendo puertas a la continuación del trabajo referido, extendido a otras zonas o arquitecturas, y, por extensión, a la profundización analítica de la hibridación arquitectónica y cultural entre China y Occidente. Sobre las bases de investigación documental, estudios de campo y dibujo, la tesis plantea un estudio aclaratorio de los rasgos y raíces de la arquitectura tradicional china, al que sigue otro histórico y tipológico de los templos cristianos en la provincia de Shaanxi, deteniéndose en sus características fundamentales, situación (uso) actual y estado de conservación. Se ha considerado imprescindible añadir al trabajo, como apéndice, un elaborado glosario conceptual ilustrado de términos básicos arquitectónicos y constructivos, en chino, inglés y español. ABSTRACT The Chinese architecture has gone through great changes during the long process of history. The tremendous changing period was the named Modern Times of China when, for the very first time, the western architecture was introduced into China and became to influence majorly on the traditional Chinese architecture. Before that, the traditional Chinese architecture which has its own, yet totally different system from the occidental architecture system was the only architectural style could be found in China. Although, due to many historical, conceptual and architectural characteristic reasons, large amount of the ancient Chinese architecture built in the feudal China was not preserved, there are a lot of buildings of semi-feudal China that was well constructed and conserved. The most important architectural type of the semi-feudal China is the Christian Churches. It was not only the first western architectural form that was brought into and well developed in China, but also was the beginner of the modernization process of Chinese architecture. Because of the deep root of the 2000-year traditional Chinese architecture, all the Christian Churches built in China during the semi-colonial society has a combined style of both the traditional Chinese architecture and the classic western churches. They are a priceless asset of the Chinese architectural history. Recently, more and more attention had been paid on the Chinese Modern Times architecture, however, the Christian Churches in Shaanxi Province, the province which has a unique history with the Christian, but less economically developed have never been researched yet. The Christian Churches of Shaanxi Province reflect the general feature of developing history of the Christian Churches of common inner-land regions in China. The research opens the door to further study on other Christian Churches and related buildings, and also for the further study on the Chinese-western architectural and culture communication. On the base of document research, field survey and mapping, in this thesis, an in-depth study had been done on the general history of the features and roots of the traditional Chinese architecture, the developing history of the Christian Churches of Shaanxi Province and the architectural types, examples, characteristics, present situation and conservation status. By comparing the Christian Churches of the cities in Shaanxi province to the Christian Churches in other more developed cities, and by comparing the Christian Churches in China to the classic western churches, the architectural combination feature of the Christian Churches in China are highlighted. The thesis is a fundamental research on which many further studies about the architectural developing history, characteristics and conservation of the Christian Churches in China could be done. It is considered essential to add to the work, as an appendix, an elaborate conceptual illustrated glossary of architectural and construction terms in Chinese, English and Spanish.