Group-level differences in classroom language environments were analyzed to better understand implementation of best practices with learners with deafblindness (DB), and whether state certification practices, student characteristics or specialized training related to differences in adult language modeling. Participants came from four states with three distinct teacher certification policies. Data was collected from 15 teacher-student dyads through behavioral coding of videotaped language samples from classrooms, teacher surveys and Communication Matrix assessments. In our sample, teachers used verbal communication significantly more than additional classroom staff. Teachers in a state that required a severe/ profound certification used significantly higher rates of visual communication. These teachers were also the most likely to match their students’ expected receptive modalities. Classroom staff in a state with interveners used significantly more tactile communication with learners. Overall, teachers were more likely to match their students’ expected receptive modalities when the students had higher levels of communication. The students with DB were highly heterogeneous and there was no association between level of dual sensory loss and students’ expressive communication levels. Discussion focused on whether our current use of communication modalities are sufficient, or whether more diverse language modeling (i.e., augmented input) would be beneficial in classrooms with learners with DB. These quantitative results can empower teachers to advocate for the use of specific communication modalities, such as American Sign Language, and trained personnel, such as interveners, in their districts.

Made available in DSpace on 2015-04-17T15:02:28Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1710888 bytes, checksum: 92c0ace4f47bc99affe184c4fc48cae3 (MD5) Previous issue date: 2009-08-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This paper is about the Pastoral da Juventude do Meio Popular (PJMP), a catholic pastoral group of Archdiocese of Paraíba formed by folk young people with the aim of discuss youth life and questions. The approach was from the memory interfaces and mystical elements in the genesis and development of this group. The study examines the trajectory of PJMP, between the years 1979 to 1993, emerged as a popular youth movement inside the Catholic Church and its political and social contribution for the education of the young involved; also, it try to understand what is the mystique of PJMP and how it served as encouragement to the struggle of the young, social insertion, and study the relationship (points of tension, conflict, convergence and divergence) between the youth, the pastoral and popular movements as different sectors and at the same time correlated in the organizational structure of the Catholic Church in Paraíba. To do this, we interviewed five former members of PJMP, three members, whose were young militants at the time of the Pastoral searched, and two former aides. The technique used was the oral history, proposed by Meihy; Holanda (2007), and all the analysis was made from the speech of them faced with the existing documentation on the subject. It was concluded that the PJMP in its evangelizing from the reality of oppressed young people, in the light of Liberation Theology and the Renewed Church, was essential to educate the youth about their role in society, through their training and inclusion in a social group that welcomed them and was available to listen, giving them voice and opportunity. It is noticed also that the pastoral group had a Christian activist mystique that made of that young a passionate of the liberating cause of the gospel of Christ, in a critical way, conscious of his status as a creature of God, and therefore possessed of social rights such as housing, education, employment, leisure, and other human needs. At the same time that the action of the young in PJMP was passionate, through its mystique, the way of action was enclosing a militant liberation, not alienating, because inside it that young people was the protagonist of his own story. / Este trabalho trata da Pastoral da Juventude do Meio Popular (PJMP), a partir das interfaces memória e mística, elementos essenciais na gênesis e desenvolvimento dessa pastoral social na Arquidiocese da Paraíba. O estudo objetiva analisar a trajetória da Pastoral da Juventude do Meio Popular, entre os anos de 1979 a 1993, surgida como um movimento popular jovem nos quadros da Igreja Católica, bem como sua contribuição político-social na formação dos jovens da Arquidiocese da Paraíba; compreender qual a mística da PJMP e como ela servia de ânimo para a luta dos jovens do meio popular, nela inseridos; e estudar a relação (pontos de tensão, conflitos, divergências e convergência) existente entre a juventude, as pastorais e movimentos populares como setores distintos e ao mesmo tempo correlacionados na estrutura organizacional da Igreja Católica na Paraíba. Para tanto, foram entrevistados cinco ex-integrantes da PJMP, sendo três ex-participantes, quando eram jovens militantes da Pastoral à época pesquisada, e dois ex-assessores. A técnica utilizada foi a história oral temática, proposta por Meihy; Holanda (2007), e toda a análise foi feita a partir das falas dos colaboradores confrontadas com a documentação existente sobre a temática. Ao final, concluiu-se que a PJMP, em sua ação evangelizadora a partir da realidade do jovem do meio popular oprimido, à luz da Teologia da Libertação e da Igreja Renovada, foi fundamental para conscientizar esse jovem de seu papel na sociedade, através da formação, da inserção num grupo social que o acolhia e estava disponível à escuta, oportunizando-lhe a voz e a vez. Percebe-se, ainda, que a Pastoral possuía uma mística militante cristã que fazia desse(a) jovem um(a) apaixonado(a) pela causa libertadora do evangelho de Cristo, de forma crítica, consciente da sua condição de criatura de Deus, e por isso possuidor de direitos sociais como moradia, educação, emprego, lazer, entre outras necessidades humanas. Ao mesmo tempo em que a ação do(a) jovem na PJMP era apaixonante, através de sua mística, este agir revestia-se numa militância libertadora, não alienante, pois nela esse(a) jovem era protagonista de sua própria história.