This article is based on in-depth interviews with 14 young gay men aged between 18 and 25 years. Using narratives in a life-historical perspective the young men reflect upon their boyhood and adolescent years to highlight the many and varied issues confronting young gay males during this formative period. While a range of themes will be identified through use of inductive thematic analysis, it is the school environment and the process of schooling that highlights the issues associated with difference that young gay males confront while growing up. Life histories provide a unique method of understanding difference in the lives of individuals. Capturing the essence of meaning of a young gay male’s life (under the age of 18) through consensual research data is difficult due to the ethical dilemmas presented in requiring a parent or guardian to provide the right for participation. Therefore, life histories become even more important where young gay males are concerned in an attempt to understand the issues they confront while growing up gay in a heterosexualized culture.
Young Gay Males’ Experiences at School in Australia
This paper was written for the JCM interfaith conference in 2012. The theme of the conference was youth and religion, and the three keynote speakers of the three respective faiths were all young members of their communities, asked to talk about their personal experiences and views on growing up religiously in a changing world. Being the Jewish representative, I wrote about my own religious identity and the challenges that young Jews face in Hungary, comparing it to a Jewish upbringing in England. I set out to explore why atheism and antireligious views are so prevalent among young adults today and why established religions are judged so harshly. I then presented my own expectations towards my faith, and talked about how Jewish tradition can be reconciled with the values and lifestyles of young people in today's Western world. Finally, I looked at the importance of interfaith dialogue and open mindedness towards other cultures, and the essential role that these must play if religion is to prevail in future generations.
In Conversation with Eylem Atakav
Child marriage affects many young girls and women all over the world, and yet, while the number of cases is extremely alarming, there appears to be hardly any awareness of the subject, never mind public visibility. The consequences of forced marriage are dire with severe psychological, physical, and social impact on girls and women. If we are to raise awareness, the silence surrounding forced child marriage needs to be broken. In her documentary film Growing Up Married (2016), feminist media scholar Eylem Atakav faces the issue head-on. Her film brings to the screen four women from Turkey who were forced into marriage as children; as adults, they recollect their memories, on camera, for the first time. Growing Up Married—a milestone of feminist filmmaking in its celebration of women’s narratives of survival—foregrounds their voices as they tell their stories of having been child brides.
Challenges for the Female Body in Education
Girls' reproductive health matters are an important factor in their equal participation in educational settings. However, many girls worldwide still face challenges to participating fully in education because of the lack of supportive structures for their health needs. This paper uses autoethnographic writing to highlight some of the challenges that girls meet in school because of menstruation. It also discusses how a teacher's lived experiences of girlhood can change how she practises her teacher-hood in relation to girls' reproductive health. I argue that teachers' lived experiences are an invaluable resource in curricula- and policy-making procedures that are formulated to better recognize the particular concerns of girls and young women.
Growing up Disabled, Transnationally
Shonali Bose. 2014. Margarita, with a Straw. India
Girl Power Revisited
Hains, Rebecca C. 2012. Growing Up with Girl Power: Girlhood on Screen and in Everyday Life. New York: Peter Lang.
What Do We Learn and What Do We Teach about Ourselves and about Others?
I was asked to give a lecture with the emphasis on my personal experiences in growing up into what in German is called a Christenmensch (Christian human being) and my growing into Christian faith and into Christian value notions – and this within the framework of the overall theme of this year’s and next year’s conferences: ‘Education within our faith communities’, with the emphasis on the question ‘What do we learn and what do we teach about ourselves and about others?’
Guyland: The Perilous World Where Boys Become Men, by Michael Kimmel. New York: HarperCollins Publishers, 2008, xviii+332 pp.
Men to Boys: The Making of Modern Immaturity, by Gary Cross. New York: Columbia University Press, 2008, 316 pp.
Permanent Adolescence: Why Boys Don’t Grow Up, by Joe Carmichiel. Far Hills, N.J.: New Horizon Press, 2009, xi+244 pp.
This paper is based on longitudinal, ethnographic research with young people from ages 10-18 growing up in urban, low-income, immigrant communities of color and how they represented their everyday lives and family-school relationships through photography and video. The author analyzes the similarities and differences between the boys’ and girls’ perceptions, participation in, and representations of their care worlds and how this shapes their identities. The article features the themes of love, care and solidarity that were central to the boys’ understandings and identities, re-casting widely held assumptions about the crisis of Black boyhood that preoccupy current educational discourse.
Katherine Hennessey and Margaret Litvin
When the first Critical Survey special issue on Arab Shakespeares (19, no. 3, Winter 2007) came out nearly a decade ago, the topic was a curiosity. There existed no up-to-date monograph in English on Arab theatre, let alone on Arab Shakespeare. Few Arabic plays had been translated into English. Few British or American theatregoers had seen a play in Arabic. In the then tiny but fast-growing field of international Shakespeare appropriation studies (now ‘Global Shakespeare’), there was a great post-9/11 hunger to know more about the Arab world but also a lingering prejudice that Arab interpretations of Shakespeare would necessarily be derivative or crude, purely local in value.