Comparing motor development of deaf children of deaf parents and deaf children of hearing parents

Deaf children of Deaf parents perform better academically (Ritter-Brinton & Stewart, 1992), linguistically (Courtin, 2000; M. Harris, 2001; Vaccari & Marschark, 1997), and socially (Hadadian & Rose, 1991; M. Harris, 2001) than Deaf children of hearing parents. Twenty-nine Deaf children in residential schools were assessed to determine if a significant difference also exists in motor development between Deaf children with Deaf parents and Deaf children with hearing parents. In the locomotor area, 78.6% of Deaf children of Deaf parents and 73.3% of Deaf children of hearing parents reached or surpassed average performance levels. In regard to object control, 92.9% of Deaf children of Deaf parents and 93.3% of Deaf children of hearing parents reached or surpassed average performance levels. The study results show no significant difference between the motor development of Deaf children of Deaf parents and Deaf children of hearing parents.     

聋校语文教学如何培养聋生的审美能力

聋校语文教材中呈现了多姿多彩的审美形态和审美范畴。在教学中要引领学生感受美,启迪学生鉴赏美,鼓励学生体现美。培养和提高聋生的审美能力。     

Hearing, deaf, and hard-of-hearing Israeli adolescents' evaluations of deaf men and deaf women's occupational competence

This study examined 74 deaf and hard-of-hearing (D/HH) and 91 hearing high school students regarding their own occupational aspirations and their evaluations of occupational competence (EOCs) for deaf adults. In the EOC, participants rated the suitability of 25 occupations (varying according to prestige and required level of communication) for deaf men and women. The results showed that occupations requiring intensive communication levels, regardless of their prestige, were evaluated as much less suitable for deaf individuals than were those requiring less communication. D/HH adolescents did not find highly prestigious occupations as suitable for deaf adults even when communication barriers were irrelevant. Both D/HH and hearing participants expressed biased evaluations of deaf women's competence, but no further evidence emerged for stereotypic attitudes. Higher educational aspirations among hearing adolescents, especially hearing males, correlated with a higher EOC of deaf adults. No such associations emerged for D/HH participants. No gender effects emerged. Implications of these outcomes for career development, especially for females, were discussed.     

Diversity of deaf identities

Social Identity Theory (Tajfel, 1981) posits that members of minority groups achieve positive social identity by (a) attempting to gain access to the mainstream through individual mobility or (b) working with other group members to bring about social change. Some people may use a combination of both strategies. Through the use of cluster analysis, the existence of three identities associated with these strategies was discerned in a sample of 267 deaf adults: culturally hearing identity, culturally deaf identity, and bicultural identity, each comprising about a third of the sample. A subset of 56 people were interviewed in depth; excerpts are presented to illustrate the identity types. Qualified support was found for the prediction that people with culturally deaf and bicultural identities would have higher self-esteem.     

Emergent literacy of deaf children

This article reviews the literature on emergent literacy in young deaf children, focusing on the nature and course of both emergent reading and emergent writing. Beginning with definitions and background information concerning emergent literacy as a field of study, it examines instructional approaches that support emergent literacy learning. The review of the literature is organized into four major sections that reflect the body of work to date. The article concludes with an eye toward the future of emergent literacy in pedagogy, theory, and research.     

Meeting global deaf peers, visiting ideal deaf places: deaf ways of education leading to empowerment, an exploratory case study

In a flemish case study, deaf role models revealed a moment of awakening, indicated by the Flemish sign WAKE-UP Contact with deaf cultural rhetoric made them wake up, and deconstruct and reconstruct their lives, a process represented by a circle of deaf empowerment. Flemish deaf leaders mentioned acquiring this rhetoric during visits to deaf dream worlds (in Flemish Sign Language, WORLD DREAM): places with ideal conditions for deaf people. Such global deaf encounters (Breivik, Haualand, & Solvang, 2002) lead to the "insurrection of subjugated [deaf] knowledges" (Pease, 2002, p. 33). Whereas deaf education had never provided them with deaf cultural rhetoric and was depositing upon them oppressive societal conventions (Jankowski, 1997), a common sign language (Mottez, 1993) and global deaf experience (Breivik et al., 2002; Murray, in press) in barrier-free environments (Jankowski, 1997) provided deaf ways of deaf education (Erting, 1996; Reilly, 1995).