Dissertations / Theses on the topic 'Young men – History'

Young men's consumption, especially that of students at Oxford, has not received much attention from scholars although they participated fully in the economic life of the University town by becoming customers, indeed often compulsive shoppers, as numerous Chancellor's Court and bankruptcy court cases suggest. My thesis provides a window onto male students' consumer culture and indebtedness, especially their link to the 'credit system'. 'Conspicuous consumption' and overspending was a marker of undergraduate culture which had two dialectical dynamics: students tried to position themselves in their community by displaying the signs and habits of the elite; and, simultaneously they went through a process of individualization, expressing particular tastes and their own extravagance. These processes reflect how students learnt their future roles as rulers by managing their private interests and public image, but also by developing a consumer experience, a majority of them becoming prudent economic agents. This dissertation explores consumption from both an individual and collective perspective. In particular it examines juvenile agency, going beyond the clichés of the 'great masculine renunciation' and the idea of prominent female shopping, reconstructing the different paths undertaken by young men, from their first steps into consumption, to consumption routine. It builds on diverse disciplines including social and economic history, retailing and advertising, education, law and gender studies to tackle a gap in the history of consumption, capitalism and trade in Oxford. Between 1830 and 1880, student consumerism was intertwined with the university reforms and the rise of competition between tradesmen. This study assesses education costs and budget constraints; commercial practices such as 'touting freshmen'; students' social background and insolvency; the use of long-term credit as a tool to drive consumption; and the formation of male identities through the purchase and display of different goods.

Child imprisonment has a long history, one that predates the formal creation of juvenile justice. However, the continued use of prison establishments for children, known as young offender institutions (YOIs), remains a controversial issue. This thesis seeks to advance the debate regarding the abolition of child imprisonment by drawing on empirical research conducted in an English YOI accommodating teenage boys. In so doing, the thesis contributes to the established prison ethnographic literature by developing an understanding of the attitudes and lived experiences of child prisoners, a typically overlooked dimension of prison ethnography. The thesis critically analyses three key themes that emerged from the empirical research: surviving life inside; interpersonal victimisation; and, the nature of the staff-prisoner relationships and the use of power. It is argued that imprisonment is far from a neutral experience. The stark similarities between the lived experience of adult and child prisoners illustrate the futility of attempting to create a distinct secure estate for children whilst retaining the use of YOIs. The differences that do exist only serve to demonstrate the inappropriateness of detaining children in the prison environment. The recent fall in the youth custody population presents an opportunity to finally abolish child prisons.

This research examines the trajectories that young men and women in Mexico experienced during their transition to adulthood in the 1980s and 1990s. The study, particularly, considers two groups of significant markers of adulthood: social transitions (leaving education, entry into the labour force, parental home leaving), and family formation transitions (first sex, first partnership, and first birth). The thesis investigates the ways that these transitions were experienced among Mexican youth: first, by establishing the main interactions between social transitions and family formation transitions to adulthood; and second, by providing evidence of the main trajectories followed by young men and women in their passage to adulthood from a life course perspective. Applying Event History techniques to retrospective data from the 2000 Mexican National Youth Survey, results show that young men and women experienced different patterns of trajectories in their transit to adulthood marked by a strong gender component. While young men showed a lag between the experience of social and family formation transitions characterized by work-oriented trajectories, young women often experienced almost simultaneous occurrence of social and family formation transitions leading to predominantly family-oriented trajectories to adulthood. Differences between urban and rural respondents were also found to be significant. Another conclusion of the study is that many young people found great difficulty in obtaining their first job after leaving education, leading to high unemployment. Despite the lack of employment opportunities for Mexican young people, family formation transitions were not substantially postponed until later ages unlike many developed nations. The findings also confirm the importance of education on the experience of transitions to adulthood. The study shows the need to restructure the Mexican educational system to enable young people to work and study simultaneously, without having to leave education immediately after entering the labour force. These findings highlight the need to strengthen and reinforce current education policies to stimulate labour force participation of young women.

This thesis uses a practical theological approach to explore concerns regarding black young men (BYM) labelled ‘problematic’, involved in crime and gang-associated activities. Their over-representation in the criminal justice system, also their deaths at each other’s hands, has been the subject of studies and debates in the USA and the UK. Responses and interventions to these concerns have been numerous and varied. This work is rooted in the author’s role as a black Pentecostal pastor in Birmingham and offers a framework from which Black Majority Churches (BMCs) might be able to develop more effective responses to these concerns also exploring the interests and needs of BYM. It addresses the key question: how might the narratives of BYM influence BMCs in shaping more effective theological and pastoral responses to the situation of these men? The research question is explored using a version of the Pastoral Cycle (PC), allowing for the use of interdisciplinary approaches to understand the situation of BYM in Birmingham. Through literature review and empirical investigation of fourteen BYM regarding how they understand their situation and what would help them, conclusions were drawn. The study then explores possible responses of BMCs, using New Testament Church of God (NTCG) as a case study for discussion. It is from these sources that some theoretical, theological and practical prescriptions and conclusions emerge, suggesting that BYM and BMC leaders are prepared to engage in some initial dialogue about the situations facing BYM in Birmingham. This thesis provides new empirically based knowledge about BYM’s perceptions about themselves and their involvement in criminality, and also BMC’s response to their situation. It offers insights into practical theology, sociology and criminology regarding BYM within an urban context.

This thesis contends that youth from age twelve to twenty-five played a pivotal role in the revivals of the Second Great Awakening in New York and New England. Rather than merely being passive onlookers in these religious renewals, the youth were active participants, influencing the frequency, spread, and intensity of the Christian revivals. Relying heavily upon personal accounts written by youth and revival records from various denominations, this work examines adolescent religious experiences during the first half of the nineteenth century. Chapter 1 explores the impact parents had on youth religiosity, showing how the teaching and examples they saw in their homes built the religious foundation for young people. The next chapter discusses how the youth continued to build upon what they were taught in their homes by seeking for personal conversion experiences. This chapter contends that conversion experiences were the crucial spiritual turning point in the lives of young people, and explores how they were prepared for and reacted to these experiences. Chapter 3 outlines personal worship among the youth and describes the specific tactics that churches implemented in helping convert and strengthen the young. As churches used revival meetings and clergy-youth relationships to fortify these converts, young people implemented the same practices in helping their peers. Finally, chapter 4 utilizes revival records and Methodist church data to provide quantitative evidence of the widespread and crucial role that young people had in influencing revivals. Understanding the widespread impact of these youth on nineteenth-century revivals provides new insight into the ways in which young people impacted the greater social, religious, and culture changes sweeping across America at the time.

Uppsatsens syfte är att söka förklaring till varför den svenska regeringen valde att inte erkänna folkmordet på armenier/Seyfo samt undersöka på vilket sätt politiker använder sig av historia när de ska ta beslut i frågor som dels skett i en annan tid och som dels är obekväma att hantera. För att få svar på denna fråga har en kvalitativ metod använts. Argumentationsanalys samt kritisk diskursanalys har använts för att tolka de politiska argumentationerna och nyckelorden i den politiska debatten. Den utredning som regeringen beställde som underlag för sitt beslut har varit ett viktigt undersökningsmaterial. Vidare har intervjuer använts för att få en ökad förståelse av undersökningen. Syftet med uppsatsen har uppnåtts och förklaringen till varför den svenska regeringen valde att inte erkänna folkmordet på armenier/Seyfo är också en slutsats. Det fanns flera bakomliggande faktorer så som att inte stöta sig med en stor väljargrupp, inte riskera handelsrelationer dvs. ekonomiska intressen, dels flyktingfrågan mm. Dessa faktorer var dock inte de största utan den absolut största och även viktigaste orsaken var den som de inte tordes nämna. Denna faktor var att de var rädda för att ett erkännande skulle leda till påtryckningar och hot från Turkiet samt från olika intressenter i Sverige.
The purpose of the thesis is to seek an explanation as to why the Swedish government chose not to acknowledge the Armenian/Seyfo genocide and to investigate how politicians make use of history when making decisions on issues that have happened in another time and which are partly uncomfortable to manage. A qualitative method has been used to answer this question. Argumentation analysis and critical discourse analysis have been used to interpret the political arguments and keywords in the political debate. The investigation that the government ordered as a basis for its decision has been an important investigative material. Furthermore, interviews were used to gain a better understanding of the study. The purpose of the thesis has been achieved and the explanation as to why the Swedish government chose not to acknowledge the Armenian/Seyfo genocide is also a conclusion. There were several different underlying factors such as not clashing with a larger voter group, not risking trade relations i.e. financial interests, partly the refugee issue, etc. However, these factors were not the greatest, but the absolute greatest and also the most important reason was the one they did not dare mention. This factor was that they were afraid that recognition would lead to pressure and threats from Turkey as well as from various stakeholders in Sweden.

Informe de Seminario para optar al grado de Licenciado en Lengua y Literatura Inglesa.
This essay will deal with an aspect that cannot be ignored nor go unnoticed when we read A Portrait of the Artist as a Young Man; Joyce's interest in the theme of religion, or the importance of religion in the development of the artist as a young man, according to Joyce.

Dissetação (mestrado) - Universidade Federal de Santa Catarina, Centro de Comunicação e Expressão
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Análise da caracterização e da representação do artista nos romances A Portrait of the Artist as a Young Man de James Joyce e Lost in the Funhouse de John Barth. A análise destes romances quanto às diferenças existentes no modo de representação do artista, faz com que eles possam ser lidos, respectivamente, como representantes das narrativas modernista e pós-modernista.

Informe de Seminario para optar al grado de Licenciado en Lengua y Literatura Inglesa.
The general objective of this work is to analyze the work of James Joyce, specifically, the analysis of A Portrait of the Artist as a Young Man.

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The Bases Education Movement – BEM – was created by the 50.370/1961 decree, having catholic and governmental stakes, investing in the Young and Adult Education with the layman contribution. The layman participation let the insertion of new ideologies at the movement, objecting the social awareness and transformation of the evolved public. This awareness unleashed the conservator elite dissatisfaction and starting by the civil-military blow of 1964, the most conservator devotes redrived the movement, getting new directions to the non-subversion of the established order. Was realized during the years, the movement had been using tactics to continue its social job. The BEM, since its creation, had acted by radiophone classes in the North, Northeast and Midwest regions, but some summaries point that at certain moment, it had used the direct alphabetization, without the radio, to contribute with the activities that had been already developed at the communities or at the areas where the radiophone waves didn’t come. Beyond this actuation, the movement devoted to the formation and refinement of groups that acted with de human development, principally, educationally. With these data, the movement studies were started, trying to find the vestiges presented by the BEM researchers about the existence of a radiophone school at Paraíba state, that was unviable. At this question, the views were directed to the history of this movement at the state, objecting to comprehend the BEM educational vestiges at Paraíba, between 1966 and 1970, considering the accessed documents. To analyze and comprehend these vestiges, the analysis presupposes of the “said and non-said” speech were used as support, that contributed to come better the sources vision and reading, as decrees, summaries, alphabetization projects, beyond the Paraíba archbishop letters, D. José Maria Pires and BEM representatives. Some Catholic Church documents were consulted, that oriented directly or indirectly the BEM discussions, as the encyclicals DivinisRedemptoris (1937), Mater et Magistra (1961),DiviniIlliusMagistri (1929), Gravissimumeducationis (1965) and Apostolicamactuositatem (1965). Beyond these sources, some actors that also researched the movement at others states were discussed: Fávero (2006); Râposo (1985), Wanderley (1984), Kolling (s/d), Kadt (2007), and others. So, was searched to collaborate with the rewriting of the BEM history at Paraíba, contributing to the education history at the state.
O Movimento de Educação de Base – MEB - foi criado por meio do decreto 50.370/1961, possuindo raízes católicas e governamentalistas, investindo na Educação de Jovens e Adultos com a contribuição de leigos. A participação dos leigos permitiu a inserção de novas ideologias junto ao movimento, com vistas à conscientização e à transformação social dos envolvidos. Esta conscientização desencadeou a insatisfação de elites conservadoras e a partir do golpe civil-militar de 1964, os religiosos mais conservadores reorientaram o movimento trazendo novos direcionamentos para a não subversão da ordem estabelecida. Percebemos que ao longo dos anos, o movimento foi utilizando táticas para continuar seu trabalho social. O MEB, desde a sua criação, atuava por meio de aulas radiofônicas nas regiões do Norte, Nordeste e Centro-oeste, no entanto, alguns relatórios apontam que em determinado momento utilizou-se da alfabetização direta, sem rádio, para contribuir com os trabalhos que já vinham sendo desenvolvidos nas comunidades ou para as áreas em que a frequência radiofônica não chegava. Além dessa atuação, o movimento dedicou-se ao trabalho de formação e de aperfeiçoamento de grupos que atuavam com o desenvolvimento humano, principalmente, educativo. Em mãos desses dados, iniciamos os estudos do movimento, buscando encontrar os vestígios apresentados por pesquisadores do MEB sobre a existência de uma escola radiofônica no Estado da Paraíba, investigação que se revelou inviável. Face à questão, direcionamos nossos olhares para a história desse movimento no Estado, objetivando compreender os vestígios educacionais do (MEB) na Paraíba no período de 1966 a 1970, considerando os documentos a que tivemos acesso. Para analisar e compreender tais vestígios, nos apoiamos nos pressupostos da análise do discurso dos “ditos e não ditos”, que contribuíram para melhorar nossa visão e leitura das fontes, como decretos, relatórios, projeto de alfabetização, além das cartas do arcebispo da Paraíba, D. José Maria Pires, e de representantes do MEB. Consultamos, ainda, alguns documentos da Igreja Católica que orientaram direta ou indiretamente as discussões do MEB, como as encíclicas Divinis Redemptoris (1937), Mater et Magistra (1961),Divini Illius Magistri (1929), Gravissimumeducationis(1965) e Apostolicamactuositatem (1965). Além dessas fontes, discutimos com alguns autores que também pesquisaram o movimento em outros Estados: Fávero (2006); Râposo (1985), Wanderley (1984), Kolling (s/d), Kadt (2007), entre outros. Desta forma, buscamos colaborar com a reescrita da história do MEB na Paraíba, contribuindo para a história da educação no Estado.

While studies in masculinities and globalization are a rapidly growing field, few studies address the role of marriage in shaping masculinities. This project explores the emerging pattern of young, urban Fijian men who marry non-Fijian women and in doing so, challenge neo-traditional marriage formations and gender roles. In this particular project, I investigate how Fijian men experience these types of marriages with non-Fijian women and how they negotiate their masculinity within their marriages. I also explore how the confluence of colonial experiences, current globalization trends, and culture affect how these men understand their masculinity. I employ several methodologies including multiple interviews, participant observations, and visual anthropology methods. Through these methods, I explore how the relationship between Fijian men and non-Fijian women alters men’s experiences of masculinity and identity at the individual level. Results illustrate the importance of work in defining manhood, according to these men. As well, results suggest that the wives play a powerful role in influencing their husbands’ values with regards to work ethics and the general acceptance of global values. These relationships show the intersection and complexities that emerge between evolving ideas regarding masculinities and marriage, Fiji’s colonial experience and current global values.

This thesis is composed of a creative component, a collection of short stories and monologues entitled An Elegant Young Man, which is a fictional evocation of twenty-first century life as seen by an awkward and uncertain young man from the provinces of Sydney’s western suburbia; and an exegesis examining the role of shame in constructs of white male subjectivity through the literary theories of Bob Hodge and Vijay Mishra, and the writings of contemporary Australian author Brendan Cowell. An Elegant Young Man is set in and around Sydney’s western suburbs, with particular emphasis on the area of south-west Sydney surrounding Liverpool. The narrator, a young man named Luke Francis Carman, is intended as an ambiguous configuration: bursting with ecstatic exuberance on the one hand, painfully self-conscious and shamefaced on the other – an introverted bookworm who dabbles in the theatre of professional wrestling. In this and other respects he might be seen as a reflection of the schizoid nature of Australian white male subjectivity set out in the literary theories of Hodge and Mishra in Dark Side of the Dream and explored in this exegesis. Contributing to this character portrayal is the influence of western Sydney itself, a place in which the incoherencies of the colonial past are intensified by its literary and cultural distance from the metropolitan centre. Another dimension of the narrator’s character is his writing style and particular way of seeing things, which is a consequence of his reading life. Luke Francis Carman’s explicit literary influences are largely American writers – Kerouac, Ginsberg, Whitman and Hemingway. These white male writers offer the narrator an idealised, bold, unabashed openness to the possibilities of a subjectivity that can incorporate even the mortification of shame – an affect which Luke feels is ever present in his own self-consciousness, and in his attempts at interacting with those around him. The exegetical component of this thesis argues that if Bob Hodge and Vijay Mishra were correct when they proposed that Australian culture should be seen as a schizophrenic psyche of repressed and explicit silences constructed against the guilt and rootlessness of colonial illegitimacy, then the writer Brendan Cowell is both the predictable and necessary result. Representing the cowed, tamed, domesticated, artistic counterpart of the ‘Aussie’ Australian – white, terse, vulgar, masculine, sexually potent – the figure of Cowell is a confessional one, offering pseudo-privileged access to the operations of shame and shamelessness in the mythical ‘Aussie’ male. The exegesis explores this complex in Cowell’s work – with particular emphasis on his 2010 novel How It Feels – through the lens of shame as developed by affect studies and postcolonial theory, to argue that Hodge and Mishra’s analysis still applies to a culture that has changed considerably since the publication of Dark Side of the Dream, and to offer a more nuanced understanding of the white male Australian subject as he stands in this young and uncertain century. (ACCESS TO THE NOVEL PART OF THE THESIS IS RESTRICTED INDEFINITELY)

This thesis comprises an exegesis which examines the manifestation of understanding and its relationship with language through the literary theory of Mikhail Bakhtin’s utterance, primarily focusing on the ideas present in his work The Dialogic Imagination, and the creative works of Felicity Castagna and Luke Carman; and a creative work entitled Capire, a fiction detailing the adolescent struggle of a young boy navigating a series of relationships between family and friends, discovering the importance of language as a part of his life and as part of his understanding. Bakhtin’s theory posits that the novel is a combination of artistically arranged languages, operating simultaneously to convey understanding and meaning. This is accomplished through a complex formation of stratified dialogue and discourse. Each example of these stratifications present in literature are able to be analysed as utterances, the smallest discernible unit of speech communication. From within these utterances, language takes its artistic form. The exegesis seeks to mobilise Bakhtin’s theory of the utterance within Castagna’s No More Boats and Carman’s An Elegant Young Man. These works present narratives which allow for the elucidation of the concept of language and the utterance. Castagna presents a story of loss and struggle, while Carman presents readers with a series of conflicting and contrasting voices. Each author constructs for their protagonist a unique language which will be analysed through Bakhtin’s dialogic concepts. Within the creative work Capire, the life of Christian Baglio is traced from his first day of school at five years old to his final weeks of high school at the age of eighteen. Christian finds himself in a family who, while loving and supportive, are a point of difficulty when it comes to communication. The Baglio family are all bilingual, able to speak both English and Italian, with the exception of Christian. As he grows older, Christian must navigate a relationship with his family which is inhibited by his inability to speak a language which he perceives as being an integral part of his family experience. His understanding of these relationships and the world around him will change drastically as he matures and begins to contemplate his understanding, and the understanding of those around him.