the complexities with which they are surrounded in reality and thus provide access to richly contextualized social representations. This study draws on narratives contributed to a 2015 scriptwriting competition by Mexican youth living in Oaxaca State
Robyn Singleton, Jacqueline Carter, Tatianna Alencar, Alicia Piñeirúa-Menéndez, and Kate Winskell
youth in disrupted, conflicted, and “dangerous” spaces. For many researchers and governmental and aid organizations, children and youth are among the most at risk in contexts of war and natural disaster. Certainly, children and youth can be exposed to
This essay analyses the changing religiosity of the Hungarian youth population between the ages of 15 and 29 after the millennium. The basis for this empirical investigation is provided by the three waves (2000, 2004, 2008) of the National Youth Study. From their results, a similar picture emerges on the religiosity of the youth as from other nation-wide surveys, in relation to the whole adult population. Since the first Youth Study a slow but steady decline has been witnessed in different dimensions of religiosity (practice, faith, self-classification). It is especially salient for institutionalised religiosity. At the same time, the vast majority of the Hungarian youth confess to believing in some kind of supernatural instance, though not necessarily a traditional Christian one.
The socio-demographical background to the differences in religiosity can be partly explained by the secularisation theory, but the effects of an expanded religious education are present too. In contrast to the secularisation thesis, however, the transmission of traditional religious conviction is much more likely in families with better educational backgrounds than other parts of the society, a phenomenon which points to a more and more elite type of church religiosity in Hungary.
Joachim Otto Habeck
This special issue of Sibirica comprises a selection of papers presented at the conference “'Everything is still before you“: being young in Siberia today' (Halle, November 2003). This introduction opens with a short review of the conventional social-sciences approach toward youth (especially indigenous youth) as an 'object of concern'. A brief summary of the subsequent papers follows, highlighting several crosscutting themes: (1) the concept of youth, the process of becoming an adult and the expectations connected with it; (2) acquisition of knowledge within and outside formal education; and (3) sports, music and games as meaningful and creative spheres of social interaction. The introduction concludes with the argument that the ambit of 'Siberian' anthropology can be significantly enlarged through the integration of sociological and cultural studies approaches and methods into ethnographic inquiry.
This article shows how native people in remote Siberian settlements address social distress in their communities by transmitting local knowledge through organizing leisure activities for children and youth. The author examines the rationale, discourses, and practices of indigenous activists to establish vacation camps and unpacks young people's narratives of how they relate to this particular leisure activity. The camps are creative sites of cultural production and social hubs for participants. While young people are open to influences of popular cultures available in urban centers and villages, they contrast the social solidarity of the vacation forest camps with the individualization and social distress in villages and towns.
Mirjam de Bruijn
It is after all clear that fear has definitively changed camps and that the regime of Idriss Déby experiences much more fear than the Android youth that we are. 1 This quotation is from a 16 February 2016 post by “Fils-de-Maina” (a Chadian internet
Performing History of Mizrahi Jews
Zionist meta-narrative. In this article, I discuss how Mizrahi theater artists portray the little-known history of Middle Eastern Jews for Israeli youth. I focus on two productions first staged in the 1980s at the Orna Porat Theater for Children and
movements with different consequences. The first consequence was the loss of youth participation in these new post-15M social movements. The second was that more moderate ‘civic’ or reformist forms of political activism became socially accepted as the ‘good
Timothy Laurie, Catherine Driscoll, Liam Grealy, Shawna Tang, and Grace Sharkey
. This article revisits Connell's influential research in The Men and The Boys with a view to developing what we call an “affirmative feminist boys studies.” This approach diversifies paradigms for understanding the conjunction of masculinity and youth
Machismo, Chivalry, and the Aggressive Pastimes of the Medieval Male Youth
consideration for women were very much secondary embellishments. 1 It is this martial ethos that guided the aggressive past-times of male youths. Here I explore how much of the phenomenon of chivalry “at play” was mere machismo posturing and how much was