In this paper I argue for the following conclusions. First, quotas are not normative goals in themselves but only a means to reach non-discriminatory selection procedures. Second, in a democracy quotas are most plausibly used as a means to fill offices in those bodies which have a major impact on how well interests or discourses are translated into policy. Third, quotas for the young can be justified since, due to demographic development, their discourses tend to be marginalized. Fourth, youth (...) quotas cannot be a means to ensure long-term policy-making, but they can enhance legitimacy of long-term impacts from policy decisions taken today. (shrink)

Youth ministry as a sub-discipline of practical theology has traditionally always had an ecclesial focus. The focus was often based on the practices of proselytisation and discipleship, a sort of ‘reach and teach’ model whereby Christian believers would do the ‘reaching and teaching’ of the ‘lost’ youth. This is most true in an evangelical context and is further undergirded by a Western concept of personal salvation nearly devoid of any communal responsibilities and context. The traditional model, therefore, in (...) evangelical churches was reaching the ‘lost’ with the Gospel of Jesus Christ, with the aim of personal salvation for the individual who would eventually become a member of the faith community through a discipleship programme. Thus, the beginning and end of the entire process were the focus on personal salvation devoid of any contextual consideration. Youth ministry as practical theology must move into the area of public theology to engage the practices inherited from the western model by engaging with the public (youths) as public theologians (those who influence the theologies of the youth), and the public faiths and spiritualities (the expression of the youth’s theologies) to be relevant to the majority and developing world.Contribution: In this study, the author suggests that this ‘reach and teach’ paradigm with an ecclesial focus in the context of the majority and developing world is no longer suitable to meet the needs of youth. In addition, the author recommends a more appropriate framework with youth ministry as public practical theology for consideration. (shrink)

Discipleship is a responsibility of the Church. It is an outlet in which the regeneration of Church leadership to the younger generation is conducted. Before the COVID-19 pandemic, discipleship and mentoring of youth leaders, especially key persons of GKII (Gereja Kemah Injil Indonesia) youth were provided by means of in-person activities. During the pandemic, digital media has been utilised for various church activities, including mentoring these key persons. Hence, this research intends to explore: (1) the method by which (...) key persons practise digital discipleship and (2) the benefits of digital media in youth discipleship to facilitate faith growth. This research is a qualitative research. Data were collected by means of interviews and observations on several key persons’ digital media accounts. The research shows that social media significantly benefits the discipleship process. It was found that digital discipleship was quite often carried out during the pandemic, especially in urban areas, with WhatsApp and Zoom meetings as its two primary means. However, it slightly declined along with the lifting of social gathering restrictions. The main themes explored in the mentoring sessions were discipleship, soteriology, spiritual life, motivational and digital media materials, and youth ministry in the digital era. The discipleship practice used was the NM-SM (Nurtured, Matured, Served, Mission) pattern.Contribution: The results of this research contribute to the development of knowledge, especially in the field of youth discipleship, and digital media-based discipleship. This research also shows that digital media has become an effective theological space during the pandemic and post-pandemic periods. (shrink)

Drawing on the principle of subsidiarity, this article develops a framework for allocating medical decision-making authority in the absence of capacity to consent and argues that decisional authority in paediatric transgender healthcare should generally lie in the patient. Regardless of patients’ capacity, there is usually nobody better positioned to make medical decisions that go to the heart of a patient’s identity than the patients themselves. Under the principle of subsidiarity, decisional authority should only be held by a higher level decision-maker, (...) such as parents or judges, if lower level decision-makers are incapable of satisfactorily addressing the issue even with support and the higher level decision-maker is better positioned to satisfactorily address the issue than all lower level decision-makers. Because gender uniquely pertains to personal identity and self-realisation, parents and judges are rarely better positioned to make complex medical decisions. Instead of taking away trans youth’s authority over their healthcare decisions, we should focus on supporting their ability to take the best possible decision for themselves. (shrink)

This book gathers international and interdisciplinary work on youth studies from the Global South, exploring issues such as continuity and change in youth transitions from education to work; contemporary debates on the impact of mobility, marginalization and violence on young lives; how digital technologies shape youth experiences; and how different institutions, cultures and structures generate a diversity of experiences of what it means to be young. The book is divided into four broad thematic sections: Education, work and (...) social structure; Identity and belonging; Place, mobilities and marginalization; and Power, social conflict and new forms of political participation of youth. (shrink)

Youth work is deemed to require a distinctive commitment to ethical behaviour from the adults involved. This is expressed in the requirements for the initial education of workers, in the subject benchmarks and national expectations for youth workers. A significant influence in this debate is Howard Sercombe. Sercombe seeks a substantive framework for youth work ethics. The project offers clear potential benefits alongside equally great dangers. His platform is an integration of two foundations: a particular definition of (...) youth work and a particular account of what it means to be ‘a profession’. I argue that both foundations are flawed, and potentially harmful to practice and policy. At the heart of Sercombe’s account, however, is a focus on youth work as based on a ‘covenantal relation of trust between youth workers and young people’. This insight, submerged and marginalised, does offer a substantive foundation for youth work ethics. (shrink)

The digital era brings various benefits to adolescents. However, operating on the digital environment without sufficient knowledge and skills will expose them to multiple types of risks, especially in the country with low digital safety education rate like Vietnam. The current study examines factors that can contribute to cultivating adolescents’ digital resilience using the information-processing reasoning of the Mindsponge Theory. A UNESCO dataset of 1061 Vietnamese high school students was analyzed using the Bayesian Mindsponge Framework analytics. It is found that (...) adolescents’ daily Internet usage frequency, parents’ Internet safety guidance, and teachers’ safety guidance are positively associated with digital resilience. However, the effects of parents’ and teachers’ Internet safety guidance on digital resilience are conditional on the daily Internet usage frequency. Parents’ guidance only enhances adolescents’ digital resilience if they use the Internet less than four hours per day. In contrast, the positive effect of teachers’ guidance on adolescents’ digital resilience becomes stronger when the students spend more time on the Internet (more than 1 hour). Based on these findings, we suggest that adolescents can learn to minimize risks and protect themselves by exposing more to the digital environment. Parents’ and teachers’ supports are important in enhancing adolescents’ capability to deal with digital threats, but types of supports need to be carefully considered to avoid reverse impacts on adolescents’ resilience. (shrink)

Religious moderation is a crucial issue, along with religious and cultural values that develop in society. Religious moderation’s success will significantly determine millennial Muslim youth’s tolerant attitudes, mediated by intellectual humility. This study aimed to identify and design a model of religious moderation on tolerance by mediating intellectual humility. The research used mixed methods; data analysis used NVivo 12 Plus (software by QSR International), to compile variable nominations; and Partial Least Squares - Structural Equation (PLS-SEM) creates research models. There (...) were 350 Indonesian youth informants in the study, which used interviews and focus group discussions. The results showed that religious moderation in youth, including national commitment, antiviolence and acceptance of local culture, can strengthen tolerance, mediated by intellectual humility. The tolerant attitude shows high and stable data and confirms the strengthening of religious moderation in young people. From the identification, a model of religious moderation in youth was designed and revised, and the results have met all the requirements for modelling so that it can be continued for testing.Contribution: This research provides essential assistance in implementing religious moderation for young people, which is currently the most prevalent issue in Indonesia. The world needs a moderate religious attitude to become a middle ground for various religious and cultural differences among people globally. (shrink)

This article explores relationships of youth power in a set of threads leading to the potential of today’s youth activism to combat the climate crisis. Following an introduction featuring Sweden’s Greta Thunberg, the threads are these: First from an American context is history of youth development, with one emphasis on the construction of adolescence. Second is learning experience about the US environment with its own national ‘exceptionalist’ history. Third is the role of inspiring youth movements, from (...) history and contemporary times. Fourth is a turn to climate activism by youth as central to democracy. One general thematic about youth power across the article is that it oftentimes takes on a mythical character. (shrink)

Italy is one of the European countries with the highest levels of gender inequalities (World Economic Forum 2011). The aims of this paper were to understand to what extent the well-documented gender gap in Italian adult society has an impact on both political and civic actions of younger generations, and whether the process of participation assumes specific features according to gender. 835 Italian participants (49.6% males; 50.4% female, aged from 16 to 26 years old; 20% under voting age) completed a (...) self-administered questionnaire. Analyses confirmed general trends (voting at elections is the most frequently performed political action among Italian youth) and showed the existence of a small gender gap (a major orientation of young women toward civic action, while young men are more engaged in manifest political participation). The results confirmed that family cultural capital and normative support are significant predictors of political participation, in particular for girls and young women. (shrink)

In this chapterI discuss beauty and youth in Balinese dance, with special reference to Legong. Legong is the "classic" Balinese dance genre for females and is represented by Balinese to the world as the quintessence of grace, charm, and beauty in their performing arts. . . . Apparently, the notion of beauty that is invoked here is not straightforwardly equivalent to the heterosexual male norms for female sexual attractiveness, which may favor younger women but don't require them to be (...) under twenty. What then is the connection between beauty and youth in Balinese legong? (shrink)

In 1970 the voting age in Canada changed from 21 to 18. Since then, there have been calls to lower it further, most commonly to age 16. Against the motion, however, it has been argued that youth may lack the ability to exercise a mature and informed vote. This paper argues against that worry and shows how restricting youth from voting on the basis of a misbelief about their abilities amounts to an epistemic injustice.

The book is concerned with the shifting notions of self and identity and develops a Foucauldian analysis that examines these inherently philosophical notions in ...

The proliferation of digital technologies is precipitating a transformation in the socio-cultural fabric of human existence. The present study is dedicated to investigating the coexistence of various reading practices among contemporary youth in the modern era. The advent of new forms of reading has resulted in a shift from conventional paper-based reading to electronic formats, which, in turn, has transformed the practice of reading and the way of life associated with it. The methodological foundation of this research is the (...) socio-philosophical theory that the practice of reading, rooted in the habitus of reading, is enacted by practitioners, and organized through public initiatives. The context of the reading practice system is a distinct historical system of circumstances in which practices are reproduced. This study encompasses an empirical component, focusing on the examination of reading practices among young individuals in a large modern city, specifically within the confines of Yekaterinburg (N = 200). The research was conducted between December 2021 and January 2022. This study permits an analysis of the constituent elements of the reader’s habitus model as a form of life. (shrink)

Purpose This study aims to explore the main concerns and attitudes Basque adolescents have regarding online privacy. It analyzes their motivations for sharing private information and the kind of information they share. Likewise, it examines whether they consider the potential consequences of revealing certain information online and analyzes if there are any differences between the motivations and attitudes of young people from Gipuzkoa and Labourd. Design/methodology/approach For this study, three methods were combined to collect the data in 17 schools in (...) the Basque provinces of Gipuzkoa and Labourd: a survey carried out among 1,133 students, out of which 242 also completed a diary and 482 took part in discussion groups. Findings The data from this research does not fully support the “youth cultures of disclosure” in the Basque Country; however, some of these practices have been observed. Originality/value Time spent online by adolescents has increased sharply in recent years. This increase has brought with it concerns about youth’s level of awareness regarding online privacy. This is the first cross-border study conducted in the Basque Country addressing this topic. (shrink)

The impact of "human enhancement" can manifest itself only overtime. And this is why, the author argues, "human enhancement" is an issue for the youth-oriented policies. As such, the problem of "human enhancement" is a social problem. The author stresses the influence of individual experiments that young people run on themselves and that have to do with human enhancement. He argues that these experiments have the potential of opening new directions for a social construction of reality. He relates this (...) potential to the innovative impulse that young people have. (shrink)

Ethical Issues in Youth Work presents a systematic analysis of some of the core ethical dilemmas facing youth workers in their day to day practice. Among the topics discussed are: *when to break confidentiality *the ethics of religious conversion *conflicts between cultures *balancing the autonomy and control of young people *maintaining an equilibrium between accountability to funders, empolyers and young people This book also examines some of the key issues facing youth workers in the context of public (...) fears of youth crime, lawlessness, drug use, teenage pregnancy and policies designed to control and contain as well as educate and care for young people. Ethical Issues in Youth Work offers a timely and unique insight into both the perennial dilemmas of youth work practice and some of the more recent challanges faced by youth workers in the light of current public attitudes and government policy towards young poeple. (shrink)

Church youth work is the activities and programs organized by churches for young people. These activities aim to contribute to the religious, spiritual and social development of young people. Church youth work brings young people together and supports them in areas such as religious education, spiritual development, community service, leadership development and active participation in the religious community. It is seen that youth work, which was previously a part of family work, has been organized as a different (...) field of work over time. Churches carry out activities in this field through an organizational structure called youth ministry. Churches generally have a certain systematic and work program in their youth work. Most churches organize their youth programs according to the relevant educational levels. Churches tend to create smaller sub-groups within the youth program and divide young people by grade level. These divisions are usually at the middle and high school level, but youth groups extend to university students and are often referred to as "college and career". Higher education seems to be emphasized in youth work. Many theological faculties offer different postgraduate programs to meet various needs. The quality of youth work is largely determined by the academic studies conducted in this field. Practical theology, which is established as an academic discipline in faculties of theology, both provides the theoretical background that shapes the practice of these studies and provides training to train qualified personnel in the field. The approach to youth ministry can vary, taking into account the different views on the subject, the places where this ministry is provided and the characteristics of people. There are different paradigms in church youth work, especially for young people living in cities. These are called traditional, liberal, activist and prophet-centered youth paradigms. Another pillar of church youth work is spiritual counseling services. Recently, churches have started to employ professional spiritual counselors. Spiritual counseling, a concept that emphasizes the Christian cultural origins of counseling, is now included in youth work. Spiritual counseling is seen as a professional guidance fed by religious and spiritual sources. Church spiritual counselors listen to the problems faced by young people, support them and try to understand them. Spiritual counselors provide guidance based on religious teachings and values to support the personal development of young people. Spiritual counseling conducted by churches can take various forms. These include individual counseling, group counseling, family counseling, online counseling, retreats and workshops. The personnel who carry out the youth work of the churches are also called youth leaders. Accordingly, it is seen that various leadership models in the literature are discussed in this context. Some leadership models that are thought to inspire youth work are: Servant leadership, ethical leadership, spiritual leadership and transformational leadership. In this research, these leadership models are discussed in the context of church youth work. This research aims to reveal the basic approaches and principles in this field by focusing on the studies in the context of non-formal religious education in Catholic Churches. Although it varies from region to region or from church to church, the main problem of this study is to examine the youth work of the Catholic Church in the context of non-formal religious education in general. The research data were obtained through document analysis method. On this occasion, it is thought that this study will also be useful in the context of a comparative evaluation of non-formal religious education in our country. (shrink)

This paper examines youth practitioner professionality responses to neo-liberal policy changes in youth work and the youth support sector in the UK, from New Labour to Conservative-led administrations. Using a narrative inquiry approach, six early career practitioners explore and recount their experiences of moving into the field during changing political times. The narratives reveal differentiated responses to a climate of increasing managerialism and performativity but point to the value of narrative capital as a personalised resource.

In Corrupting Youth, Peter Euben explores the affinities between Socratic philosophy and Athenian democratic culture as a way to think about issues of politics and education, both ancient and modern. The book moves skillfully between antiquity and the present, from ancient to contemporary political theory, and from Athenian to American democracy. It draws together important recent work by political theorists with the views of classical scholars in ways that shine new light on significant theoretical debates such as those over (...) discourse ethics, rational choice, and political realism, and on political issues such as school vouchers and education reform. Euben not only argues for the generative capacity of classical texts and Athenian political thought, he demonstrates it by thinking with them to provide a framework for reflecting more deeply about socially divisive issues such as the war over the canon and the "politicization" of the university.Drawing on Aristophanes' Clouds, Sophocles' Antigone and Oedipus Tyrannos, and Plato's Apology of Socrates, Gorgias, and Protagoras, Euben develops a view of democratic political education. Arguing that Athenian democratic practices constituted a tradition of accountability and self-critique that Socrates expanded into a way of doing philosophy, Euben suggests a necessary reciprocity between political philosophy and radical democracy. By asking whether we can or should take "Socrates" out of the academy and put him back in front of a wider audience, Euben argues for anchoring contemporary higher education in appreciative yet skeptical encounter with the dramatic figure in Plato's dialogues. (shrink)

Youth constitute one third of total population in Nepal. This paper looks at the work and motivation of youth volunteers in disaster management in Nepal in order to evaluate how these ideas and values among the youth played roles in the re-construction of the Nation from the 2015 Earthquake. The study used primary data through group interviews with volunteers of Youth’s UNESCO Club in Kathmandu city who were actively involved in disaster-relief programs at Sindhupalchowk, Kathmandu, Bhaktapur (...) and Ramechhap districts, together with key informant interviews and case studies. Findings from the study shows most youth joined in the volunteer program on their own initiative. They are concerned about issues including personal safety, quality and appropriate training, coordination, wrong attitudes, gender inequality and media coverage. People engaging in similar acts may have different underlying motivations for doing so. Findings from the study shows that mostly, the volunteers are motivated based on their values which are welfare of others or unselfishness. Other underlying motives include opportunity to learn, career prospects, social pressure, to reduce feelings of guilt and enhance one‘s self-esteem. Activities for taking forward their work includes ensuring quality and appropriate training and appropriate gears and tools for search and rescue work, awareness raising, recognition and visibility of their work. Psychosocial counseling is important after rescue operations, as it is important to heal the psychological wounds after an emergency or a critical event. The study suggests involving volunteers in all stages of disaster management planning process. It is a matter of combined responsibility that volunteers are recognized for the contributions and their needs are ensured for them to accomplish their efforts successfully. (shrink)

ArgumentThe imitation of adults was the dominant educational early modern model, as it had been from the classical era. Yet, from 1500 onward, this traditional model clashed with new pedagogical ideals that explored if and how the youthful mind differed from the adult. To investigate this clash, I examine individual and aggregate cases – taken from the Dutch (illustrated) textual culture – representing conceptualizations of what has been labelled “the curiosity family” (concepts such as curiosity, inquisitiveness, invention). As previously established, (...) during the seventeenth century, curiosity turned from a vice to a virtue among adults. Textual evidence suggests that for the early modern Dutch youth, docility, long valued, remained the guiding ideal. Shortly after 1700, however, two changes can be detected: for youth, travel literature and travel as a metaphor became a means to explore the world without adults; and for adults, the experimental learning style of the young became a new learning model. (shrink)

This paper traces an expanded ethical perspective for youth and community work (YCW) practice in response to the climate and biodiversity crises. Discussing ecological ethics, we problematise the liberal humanist emphasis on utilitarianism and reject it as inappropriate for YCW in these times. Instead, we argue for an ecocentric practice ethic which intrinsically values the non-human world. To advance an ecocentric ethical perspective for YCW we draw on decolonial and posthuman theory. Inspired by a Freirean dialogical approach, we apply (...) these theoretical domains as lenses to problematise YCW practice, seeking a generative dialogue between perspectives. Through this, we identify three emergent tasks for ecocentric YCW: (a) thinking and acting beyond the individual; (b) cultivating reciprocal care and connection and (c) practicing critical pedagogies of place. This third element builds on YCW's social pedagogic tradition and provides a practical means to incorporate ecocentric ideas into practice. We conclude that, given the unprecedented implications of climate crises and biodiversity collapse, a YCW ethics that does not consider these implications for young people is insufficient for the context of practice today. Enacting an ecocentric YCW ethics requires ongoing collective praxis and dialogue between young people, practitioners, educators, managers and students. (shrink)

Brussen, Kerri Anne Adolescence and young adulthood are a time of change. It is also a time where there is an increased chance of being diagnosed with a mental illness. Professor Patrick McGorry has driven the agenda to transform the approach to youth mental health. This article is a review of the recommendations of McGorry and others within the mental health field on how best to care for our youth with a mental illness. We also briefly look at (...) some of the services offered by a Catholic agency. (shrink)

The present paper aims to stress the role that young people play as ‘actual citizens’, actively engaged in constructing the meaning-and-actions that define their own participation in the community. The case examined is the Chiampo Valley, in the North-East of Italy. This area is the most important tannery district in Europe and has serious problems concerning industrial waste management. By means of a questionnaire, we focus on the way 229 secondary school students perceive themselves as members of the local community, (...) on what they see as being priorities in their own context, and on the contributions that they may make to addressing environmental issues. The results suggest that it is important for local institutions to give a voice to young people-as they themselves require-by developing participatory processes in institutional decision-making regarding environmental policies and-in general-the life of the community. (shrink)

Anyone involved in youth ministry will be able to testify to the fact that no perfect youth ministry model exists. Youth ministry models employed should consider the vision, mission and needs of the contexts in which they are to be used. Although not new, the term 'decolonise' has become a prominent part of African discourses after the 2015 and 2016 student protests at various university campuses in South Africa. A strong call to decolonise theology and how we (...) do church has been included in these calls. Students have argued against a theology and ecclesiology that is exclusively based on European and other international foundations. My challenge with all these discussions has been discerning the difference between decolonisation and contextualisation within theology. I have often wondered whether those calling for a decolonised theology are actually referring to problems connected to a theology that is not correctly contextualised. When I ask whether youth ministry models in Africa should be decolonised, I do so in the awareness that these models have brought with them both challenges and opportunities for ministry on this continent. Youth ministry models employed in Africa need to stem from the contextual situations and readings of the biblical text in which they find themselves. This article is aimed at exploring the work of Scripture Union as a mission-based youth ministry model in Africa in view of the present call to decolonise theology. (shrink)

The framing of the risks of experiencing mild traumatic brain injury in American football and ice hockey has an enormous impact in defining the scope of the problem and the remedies that are prioritized. According to the prevailing risk frame, an acceptable level of safety can be maintained in these contact sports through the application of technology, rule changes, and laws. An alternative frame acknowledging that these sports carry significant risks would produce very different ethical, political, and social debates.

Children in North America, some as young as eleven or twelve, routinely don helmets and pads and are trained to move at high-speed for the purpose of engaging in repeated full-body collisions with each other. The evidence suggests that the forces generated by such impacts are sufficient to cause traumatic brain injury among children. Moreover, there is only limited evidence supporting the efficacy of interventions typically used to reduce the risks of such hazards. What kind of risk assessment enables such (...) activities to be a relatively common feature of childhood in Canadian and American society?In order to understand this state of affairs, we must examine the particular risk frame under which such hazards are commonly assumed. Risk assessments are embedded in the cultures in which they are situated and must be evaluated in their social contexts. (shrink)

“[…] only by uniting the power of the entire village could they chase Snake away.” —In “The Virtue of Sacrifice”; The Kingfisher Story Collection [1].

_Purpose._ This article reveals the importance of the analysis of the theory of generations to identify the essential characteristics of the phenomenon of youth. _Theoretical basis_ of this study is socio-philosophical anthropology, i.e. philosophical anthropology using certain methods of sociological, socio-psychological and ethnological research, as well as philosophical comprehension of the application of these methods in special sciences. _Originality._ The authors rethought the theoretical and practical potential of generational theory through its reconceptualization based on philosophical anthropology, which created an (...) opportunity to shift research attention from the attempts to identify superhistorical characteristics of youth to the identification of the essential nature of specific historical and sociocultural features of young people as representatives of a particular culture. _Conclusions._ Defining the youth phenomenon requires accounting at least three constraints that on the one hand, play a role of warnings that deter from theoretical and practical errors in the study of the youth phenomenon, and on the other hand, guidelines for identifying real, specific characteristics of youth as a social phenomenon. Limitations of theoretical and practical analysis of young people are as follows: first, the need to consider demographic data not as final, but only as initial and preliminary, such that require further substantive socio-cultural analysis; second, the inadmissibility of ignoring the cultural diversity of the manifestations of the youth phenomenon, instead the need to identify the special characteristics of youth of different ethnic, religious and other groups; third, the need to take into account the specifics of self-identification of those who identify themselves as young people as a social group. (shrink)

A premise of this paper that despite an emphasis on professional distance the occurrence of self-disclosure is inevitable in the practice of youth work, yet there is little in-depth discussion in the literature, which recognises or reflects this. We utilise literature from counselling and psychotherapy which highlights the pervasive and unavoidable nature of self-disclosure within therapeutic relationships. In doing so we argue that not only is self-disclosure inevitable in youth work, but that decisions about whether or not particular (...) disclosures are right or wrong are difficult, arguing that they need to be reflected upon and explored in their particular context. We suggest some boundaries for self-disclosure, as well as offer a model within which to begin to distinguish aspects of self-disclosure. This it is hoped will help maintain both effective and professional relationships with young people, but maintain that this still requires the professional judgement of youth workers. In so doing self-disclosure is recognised as not only inevitable but as a useful aid to youth work practice. (shrink)

The work examines the influence of the relationship that football players have with significant others on their psychological wellbeing (PWB), adopting a psychosocial perspective. According to this perspective, PWB can be considered a basic condition for an effective talent development and holistic growth of young athletes. Current literature on talent development in sport has been analyzed to support the theoretical hypothesis of psychosocial perspective. Thus, it has been tested empirically through a Structural Equation Model. Analysis reveals a strong and positive (...) influence of some dimensions of the relationships with significant others on the psychological wellbeing, specifically team effort, coach closeness and parental learning climate. Following ANOVA shows that élite players perceive significantly better relationships than sub-élite and amateurs and have significantly higher levels of PWB. Those results provide a first evidence for the importance of relationships within and outside sport for an effective talent development, since they positively influence players’ PWB, that is higher in higher competitive level players. It emerges the necessity to further investigate different aspects of psychological wellbeing and to deepen the knowledge about the meaning of relationship in developmental athletes according to a psychosocial approach. (shrink)

This paper presents some of the background to the development of the Youth Olympic Games, the principles underlying them, and some of the practical challenges in implementing them. Regarding the sports programme, modifications from the Olympic Games programme are noted, and innovations examined in terms of underlying values, such as immaturity and harm, talent identification and early specialisation, and the exploitation of young athletes. Issues arising from the first edition of the YOG include participation and equality of opportunity, selection (...) of sports and nations for the programme, age and fairness, age falsification and cheating, victory and defeat, participation and excellence, and political discrimination, peace and international understanding. The paper concludes that, although many of the above issues present already-existing challenges for the Olympic movement, albeit in a novel form, there were also some novel issues thrown up by a ?youth? edition of the Olympic Games, and many of the ethical and other value questions raised have much wider applications and consequences. It is to be hoped that ethical issues arising out of the YOG will provide a fresh impetus towards discussions as to the nature and promotion of ethical sport. (shrink)

Active and targeted reforms at the local and state levels have had success reducing youth incarceration rates. While most agree the work is not done, reform of the youth incarceration system has had important successes. At the same time, activists and advocates have increasingly rejected the goal of reforming youth prisons in favor of abolishing them. I outline some objections to prominent abolitionist arguments. Specifically, I show why arguments that focus on the racist historical origins of the (...) incarceration system, structural injustices within that system, or the inefficiency or harms of the current system justify reform of youth imprisonment practices, not complete elimination of them. By advancing these critiques, I do not claim to show that the reformist perspective is superior to the abolitionist one. Instead, I aim to identify an argumentative burden that abolitionists must address if they are to give reformers good reason to become abolitionists. (shrink)

While participation in social media has become everyday practice among young people, there have been few studies examining how youth as social media users are represented in the media discourse. Focusing on the promotional materials of an award-winning and widely-viewed documentary film, The Social Dilemma, this paper examines the media depictions of youth that attract the public’s attention. Through a social semiotic analysis, we analyzed the representational, interactive, and compositional meanings in the poster and trailer to identify how (...) young people have been represented in the media discourse. Our findings show that they are constructed as vulnerable social media users who are manipulated by social media companies. We argue that such depictions of youth not only negate their sense of agency but also ignore their active engagement in the participatory culture afforded by social media. The implications of such depictions propagate a protectionist perspective of youth. This can undermine efforts towards the development of an empowerment approach in digital literacy education. (shrink)

Since the last two decades, charity movements have been flourishing in Indonesian Islamic landscape. These organisations are involving not only state sponsored organizations, but also non-government associations and professional industries. This article exclusively discusses the youth-based charity movements in two important Islamic universities in Indonesia and tries to offer a new glance of youth charity movement as to which their movement relates to the issue of identity and social welfare. The article uses a qualitative method through a systematic (...) literature review, in-depth interview, and observation to the activities of two youth-based charity movements at two state Islamic universities in Jambi and Surabaya. This paper further argues that the spirit of philanthropic movement does not only depend on economic wealth, but also on social solidarity, Islamic principle of economic distribution, and networks among the students that have been successfully translated into both social welfare activism and humanitarian activities. (shrink)

Baudrillard, Youth, and American Film examines the troubling effects of American cinema's portrayal of youth with Jean Baudrillard's radical social theory and philosophical system.

Youth materialism excites adolescents’ unethical consumer beliefs (UCB-dishonesty). We develop a second-stage moderated mediation model, investigate the relationships between materialism and Generation Z teenagers’ consumer ethics (UCB-dishonesty), and treat two self-concept mechanisms (power and self-esteem) as dual mediators and culture as a moderator (China vs. France). We theorize that materialism enhances power (public self) and reduces self-esteem (private self). French adolescents’ sense of power increases UCB more than their Chinese counterparts. Chinese teenagers’ self-esteem reduces UCB more than their French (...) counterparts. We challenge the assumption that the interaction effects between consumers’ self-concepts and UCB are the same across cultures. We offer the following discoveries based on 1,005 (409 Chinese and 596 French) adolescents. First, the measurement model of consumer ethics with four subconstructs is superior to the model with one overall construct. Second, a sense of power and self-esteem mediate the relationships between youth materialism and consumer ethics, creating two positive and negative paths for power and self-esteem, respectively. Third, French adolescents display a higher magnitude and positive intensity between adolescents’ power (public self) and UCB-dishonesty than their Chinese counterparts across all four subconstructs. Chinese teenagers illustrate a lower magnitude but a higher negative intensity between self-esteem and UCB than their French counterparts across three subconstructs, with one exception: Adolescents’ self-esteem has no impact on “no harm, no foul” across cultures. Neither buyers nor sellers experience substantial financial gains or losses. Finally, cultures moderate the second-stage mediation effects. Scholars must enhance adolescents’ self-esteem and curb their power to promote honesty. We offer implications for materialism, consumer ethics, self-concepts, and culture for consumers and retailers. (shrink)