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Intelligence Assessment of Deaf Children and Adolescents who Utilize Manual Language: Best Practices of Assessors who are Experienced, Skilled, and Highly Respected in the Field of Assessment of DHH Children and Adolescents
No full textMany deaf and hard of hearing (DHH) students born to hearing parents enter the education system two academic years behind, despite early interventions, such as speech therapy, cochlear implants, and special education preschools (Marschark, 2005; Kronenberger et al., 2011). By the time a deaf child graduates from a hearing high school institution, they are frequently seven academic years behind (Miller et al., 2015). The DHH community is faced by multiple developmental disadvantages as well as threats to validity of intelligence assessment. Intelligence assessment is often a gatekeeper to a child’s opportunities and access to resources within a school setting and the mapping of care. The results of intelligence assessment tend to shape children’s Individual Education Plans (IEP) in schools and guide the interventions. Compromised results from assessments carry lifelong consequences for children who are inaccurately tested, misdiagnosed, and therefore provided suboptimal interventions and accommodations. The goal of the present investigation was to identify best practices of intelligence assessment of moderately to profoundly deaf children who rely on sign language (American Sign Language, Signed English, home signs, etc.) by interviewing seven assessor specialists. These professionals were nominated by their peers as assessors who are experienced, skilled, and highly respected in the field of assessment of DHH children and adolescents. The author hopes to advance the dissemination of best practices for intelligence assessment of moderately to profoundly deaf children in order to improve the quality of assessment and accuracy of diagnoses of DHH children and adolescents
Faces of Solidarity Art Exhibit
No full textPhotographer Grzegorz Litynski (www.litynski.com) and curator Katarzyna Litak (www.pamsm.org) bring us the exhibition Faces of Solidarity, displayed at the University of St. Thomas Iversen Center for Faith from February 14 to March 14, 2022. This exhibition is a photographic tribute to the Polish Solidarity political refugees who settle in Minnesota and is a part of the Kalejdoskop Polski MN project.In the 1980\u27s, Poland\u27s Solidarnosc/Solidarity movement became one of Europe\u27s most notable social movements, playing a significant role in ending communist rule in Poland.Campus sponsors include the Office for Mission, College of Arts and Sciences, Department of Theology, and Department of History.The Minnesota Polish Medical Society presents the exhibition and leads the Kalejdoskop Polski MN project. MPMS is a non-profit organization, tax ID#82-5304603, and donations are tax-deductible to the extent permitted by law. (PO Box 130940 Roseville, MN 55113 www.pamsm.org) This publication was made possible in part by the people of Minnesota through a grant funded by an appropriation to the Minnesota Historical Society from the Minnesota Arts and Cultural Heritage Fund. Any views, findings, opinions, conclusions, or recommendations expressed in this publication are those of the authors and do not necessarily represent those of the State of Minnesota, the Minnesota Historical Society, or the Minnesota Historic Resources Advisory Committee. This activity is made possible by the voters of Minnesota through grants from the Minnesota State Arts Board and the Metropolitan Regional Arts Council, thanks to a legislative appropriation from the arts and cultural heritage fund.Registration for the opening reception is welcome, but is not necessary to view the exhibit anytime during its month-long display
Street and Graffiti Art Between Augmented Reality and Artificial Intelligence: A Copyright Perspective
Get PDFBlack Madonnas
No full textBlack Madonnas are depictions of the Virgin Mary and Christ that have black skin. They are usually paintings or sculptures, depicted as free standing or seated upon a throne, the statues usually made of wood or stone. They have generally been found in European countries such as Germany, Poland, Italy and France.
In Moss and Cappannari’s earlier writings, they theorize that there are pagan correlations with them, for example in Italy, syncretization with earlier Roman goddesses of the earth. There are other scholars, like Elisa Foster and Monique Scheer who propose that the Black Madonnas were intentionally painted or stained black to indicate age, importance, and proximity or association with the Holy Land.
The vast majority of Black Madonnas are generally believed to be created during the medieval period and their creation was categorized into three sections by American scholars Dr. Leonard Moss and Dr. Stephen Cappannari in the 1950s: Madonnas that are matching the genealogy of the indigenous population, Madonnas that have turned black as a result of environmental or outside factors, and Black Madonnas for which there is no explanation, which they later renamed as miraculous Madonnas, a new name but the same with the same characteristic, Black Madonnas for which there is no explanation. The Madonnas that I will be researching fall into this category.
I will discuss the scholarly significance of my work by examining the historical origins of Black Madonnas through a literature review, two case studies and the individual factors for each. This research will question the presence of Black Madonnas for a white audience and discuss that the physical presence of the Madonnas is part of their miraculousness
