900 resultados para mythical narratives


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Originally published in 1910 by Charles Scribner's Sons.

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The aim of the study is to investigate how special education teachers talk about their teaching in relation to bilingual students with dyslexia within Swedish compulsory schools. Data consist of transcripts from in-depth interviews with 15 special education teachers. According to the teacher narratives, the special education services appeared to be biased against bilingual students, as the support provided to bilingual students with dyslexia was revealed to be more or less the same as that provided to monolingual Swedish-speaking students with dyslexia. This bias is discussed in relation to the notion of difference blindness as well as in relation to practical constraints. Nevertheless, the teachers strongly advocated collaborative work with mother tongue teachers in order to facilitate dyslexia identification in bilingual students and to gain a more comprehensive picture of their language and literacy competencies, which is a desire that contrasts and contests a pedagogical monolingual master model within special education services.

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Thesis (Ph.D.)--University of Washington, 2016-06

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Thesis (Ph.D.)--University of Washington, 2016-06

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Thesis (Ph.D.)--University of Washington, 2016-06

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Thesis (Master's)--University of Washington, 2016-06

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Thesis (Master's)--University of Washington, 2016-06

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Thesis (Ph. D.)--University of Washington, 2016-04

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The "war on terror" has been associated with an extraordinary proliferation of Afghan autoethnographies in the Western marketplace. In this article, various implications and connotations of this are read to explore the ethical engagements of life narrative in these times.

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Theory of mind (ToM) was examined in late-signing deaf children in two studies by using standard tests and measures of spontaneous talk about inner states of perception, affect and cognition during storytelling. In Study 1, there were 21 deaf children aged 6 to 11 years and 13 typical-hearing children matched with the deaf by chronological age. In Study 2, there were 17 deaf children aged 6 to 12 years and 17 typical-hearing preschoolers aged 4 to 5 years who were matched with the deaf by ToM test performance. In addition to replicating the consistently reported finding of poor performance on standard false belief tests by late-signing deaf children, significant correlations emerged in both studies between deaf children's ToM test scores and their spontaneous narrative talk about imaginative cognition (e.g. 'pretend'). In Study 2, with a new set of purpose-built pictures that evoked richer and more complex mentalistic narration than the published picture book of Study 1, results of multiple regression analyses showed that children's narrative talk about imaginative cognition was uniquely important, over and above hearing status and talking of other kinds of mental states, in predicting ToM scores. The same was true of children's elaborated narrative talk using utterances that either spelt out thoughts, explained inner states or introduced contrastives. In addition, results of a Guttman scalograrn analysis in Study 2 suggested a consistent sequence in narrative and standard test performance by deaf and hearing children that went from (1) narrative mention of visible (affective or perceptual) mental states only, along with FB failure, to (2) narrative mention of cognitive states along with (1), to (3) elaborated narrative talk about inner states along with (2), and finally to (4) simple and elaborated narrative talk about affective/perceptual and cognitive states along with FIB test success. Possible explanations for this performance ordering, as well as for the observed correlations in both studies between ToM test scores and narrative variables, were considered.

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The ethnicity of urban space has long been an element in the burgeoning discourse of national multiculturalisms; so much so that spatial theorist Edward Soja uses the term “ethni-city” to speak of so-called postmodern or postcolonial urban geographies (239). In our focus on the urban, we point to both the conceptual and material thresholds of multiculturalism within the borders of the city, as well as the internal urban/suburban borders that delineate belonging. These are often as strongly patrolled as larger national borders. In taking up Sneja Gunew’s call in Haunted Nations for comparative and critical work on multiculturalisms, this paper offers preliminary and exploratory avenues and points of departure, and aims to particularise the multicultural as an encounter and experience that is regulated spatially and corporeally.