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
Muslim Youth Challenge Nativist and Closed Notions of Austrian Identity
Muslim youth in Europe and the West have long been foci of social science research ( Bayat and Herrera 2010 ). Early research focused on questions of identity formation, emphasizing the relations between local, global and transnational aspects
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
A Personal Footnote
In 1984, WUPJYS – the Youth Section of the World Union for Progressive Judaism – produced for the European Board Meeting in Amsterdam a booklet 1 to celebrate its thirty-year existence (1951–1981). The editors (Mike Hilton and Elaine Sulman
Anthony Glendinning, Ol'ga Pak and Iurii V. Popkov
The study looks at young people's situations in small communities in Siberia against a backdrop of socioeconomic and rural-urban divides in post-Soviet Russia. Focusing on the end of compulsory schooling, the study looks at the fit between young people's accounts of their circumstances, aspirations for the future and feelings about themselves, as well as implications for mental well-being. A mixed-methods approach is adopted, including preliminary fieldwork, a large-scale survey (n approximately 700) and in-depth interviews (n approximately 90). Situations and well-being in rural areas and small towns in Novosibirskaia oblast' are compared with life in the city of Novosibirsk. There is stark segmentation by locality. In small communities, the household 'copes' along with the young person in shared goals and understandings and in aspiring to get 'an education' as a means to secure employment and a 'comfortable' life beyond subsistence. Most households locally share the same situations. Almost all imagine continuing their education and leaving their home communities, dependent on family resources and networks. Horizons are limited to towns in the region, or perhaps the city, seen as a place of possibilities but also risks. Beyond the rural household, the collectivity of peers represents another key resource in negotiating and maintaining self-worth. Neither individualism nor the reach of 'global' culture is evident. Young people are embedded in the 'local', but despite their situations and poor prospects, these do not affect their sense of themselves. If anything, profiles of mental well-being and, certainly, self-worth are better in rural communities compared to the city.