Academic literature on the topic 'Youth Tuvalu Social life and customs'
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Journal articles on the topic "Youth Tuvalu Social life and customs"
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Mitrovic, Katarina. "Anthropological research on coming of age and “extended youth”: Youth “well-spent” in Serbia." Stanovnistvo 60, no. 2 (2022): 89–106. http://dx.doi.org/10.2298/stnv2202089m.
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While focusing on the phenomenon of ?extended youth?, this paper presents the results of anthropological research on coming of age: classical and contemporary. The paper questions the parameters of ?normality? when it comes to ?extending? phases, youth in particular. While examining what it means to be young, the paper emphasises anthro?pological contributions to life course research. First of all, the paper focuses on research that highlights concepts seen as universal and biological. Moreover, it approaches classical anthropological research that analyses lifecycle customs and rites of passage. By emphasising classic an?thropological works, such as the contributions of Margaret Mead, the paper shows how ethnographic examples have helped present the diversity of the perception of ?ade?quate?, ?normal?, and ?good? when it comes to life stages or transitions from one life stage to another. In addition to the work of Mead, special attention is paid to the work of Arnold van Gennep, whose research on rites of passage had a great influence on generations of Serbian ethnologists and anthropologists. Van Gennep?s scheme of successive stages made up of the pattern of rites of passage (separation, transition/liminality, and ag?gregation) has been particularly important in the context of the transition into adulthood. Finally, this paper analy?ses how young people in Serbia perceive their youth and life stages in the contemporary context. The presented results are part of a qualitative research study based on in-depth interviews conducted in 2019 and 2020. The re?sults highlight the cultural representations of the ?normal? life course and life stage transitions, then present how some young people manage their transition to adulthood in order to perceive their youth as ?well-spent?. The con?clusion examines how time, life phases, and expectations have been constructed in the local context. Moreover, the paper highlights the layers of the transition to adulthood and autonomy (residential, financial, emotional etc.) that, furthermore, show the complexity of the phenomenon of ?extended youth?. By questioning the mainstream explanations of extended youth as an exclusive consequence of structural factors and political crisis, the paper offers an alternative explanation of extended youth through the analysis of cultural logic.
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Gorova, Vitalina. "Social Traditions of Entertainment and Communication of Ukrainian Peasants in the SECOND HALF OF THE 20th – early 21th centuries (ON EXPEDITIONARY MATERIALS)." Ethnic History of European Nations, no. 61 (2020): 7–16. http://dx.doi.org/10.17721/2518-1270.2020.61.01.
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Socio-normative life of Ukrainians of the 20th – the beginning of the 21th centuries, that covers aspects of management, self-organization and formation of public institutions, mutual assistance and leisure, regulation of behavior, is a poorly studied topic in ethnological science. During the establishment of the Soviet system, which completely changed the traditional way of life of Ukrainian peasants, a major transformation of the customs of public life took place. Following Ukraine’s independence, modern social normative practices were developing according to the requirements of the new legislation. As the result, nowadays there is a considerable urgency to investigate the specifics and changes that have taken place in public life in the Ukrainian villages in the second half of the 20th – early 21th centuries. In the new socio-economic and national-religious contexts, despite the changes in industrial relations and socio-professional composition of the rural population, the system of traditional social life in Ukraine was able to maintain positive and well-considered skills of social coexistence, forms of daily and festive leisure, as well as the moral and ethical standards of people’s coexistence. The article on the materials of expeditions to Chernivtsi, Ternopil, Zakarpattya, Odessa, Kharkiv regions analyzes the preservation and peculiarities of transformation of traditional social forms of leisure and communication of peasants during the second half of the 20th – early 21th centuries. The types and places of daily (customs of «calling for freshness», «going for liver», mutual assistance, evening meetings) and festive (during the temple holiday, mutual guests, youth entertainment, celebration of the village holiday) leisure of the village community are revealed. Most of the information was recorded on evening meetings. They are a socio-everyday entity that organically combines entertainment and work elements. Usually, the main guideline for their conducting was hand work (spinning, embroidery, sewing), accompanied by songs and entertainment. The made records give a certain idea of the contemporary collective customs and traditions of Ukrainians in rural areas, especially of interpersonal relations in the Ukrainian peasant environment of today. The common belief among the respondents is that some changes in people’s behavior are manifested by a decrease in interest in communication than before (reciprocal guest-houses between the villagers have become a rarity – they only gather on holidays). Today, the customs of collective mutual assistance (in case of distress or distress in one of the villagers) are still preserved among the rural population.
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Ribut, Gusti Ayu Santi Patni, Ida Bagus Gde Yudha Triguna, and I. Wayan Suija. "Didactic strategy of wetu telu cultural heritage on sasak tribe." International journal of linguistics, literature and culture 5, no. 3 (May 1, 2019): 9–17. http://dx.doi.org/10.21744/ijllc.v5n3.625.
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Wetu Telu culture is an indigenous culture of the Sasak tribe which is acculturation of Javanese, Balinese, and Islamic cultures. In religious practice, they are immersed in customs. According to Islam, WetuTelu culture is considered as an incomplete Islamic religion. But until now, the Wetu Telu culture still exists with its customs. This is an interesting phenomenon to be studied as a material for the dissertation "The Didactic Strategy of Wetu Telu Cultural Heritage on Sasak Tribe in Lembuak and Nyurlembang Village, Narmada Sub-district". This research used 3 theories; (1) cultural adaptation theory, to solve the first problem, (2) behaviorism theory, to solve the second problem, and (3) structural functionalism theory to solve the third problem. The data were in the form of qualitative data. They were collected by using: observation, interview, document study, and literature study. The findings of this study are The forms of the Wetu Telu culture which are still maintained today consist of ceremonies namely; Ritual life (gawe urip), Death Ritual (gawe pati), Art. Second, the strategy used to maintain the Wetu Telu culture is the Didactic Strategy of Cultural Heritage through Formal Education (social inquiry and expository), Informal (exemplary, habituation and advice) and Non-formal (Life skills education, youth education and women's empowerment education) Third, the implications towards the community: strengthening religious knowledge, increasing relations of social solidarity, creating inter-religious harmony.
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Mahmuda, Mahmuda, and Reynold Padagas. "THE MOSLEM YOUTH POLITICAL ETHICS IN THE NOW ERA." Alfuad: Jurnal Sosial Keagamaan 6, no. 1 (July 5, 2022): 97. http://dx.doi.org/10.31958/jsk.v6i1.5720.
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Ethics is a view that is considered very urgent in the order of social life. The implementation of ethics is usually carried out in accordance with the habits of people or each individual in absorbing everything, whether seen, felt or also experienced. Habits that arise are also based on various backgrounds such as appropriate norms from the customs of certain ethnic groups, religions or races. Islam has provided space and opportunity for anyone in politics, of course, in ways that are in accordance with the Shari'a based on the Koran and As-Sunnah, and cannot be separated from anyone who wants to build this country in the future. The important role of Islamic youth is certainly highly expected in changing the concept of politics, which must be accompanied by productive youths in how to take a stand and take part in politics in our loving country. In today's era, there are many problems that occur in the field regarding the character and events that originate from the youth, who are preoccupied with virtual world activities and activities that are not related to the influence of the nation, even being concerned with bad behavior among the community. Here the author wants to examine the extent to which youth are involved in playing an active role and participating in nation building which is related to knowledge in the world of politics.
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Peralta, Louisa R., Renata L. Cinelli, Wayne Cotton, Sarah Morris, Olivier Galy, and Corinne Caillaud. "The Barriers to and Facilitators of Physical Activity and Sport for Oceania with Non-European, Non-Asian (ONENA) Ancestry Children and Adolescents: A Mixed Studies Systematic Review." International Journal of Environmental Research and Public Health 19, no. 18 (September 14, 2022): 11554. http://dx.doi.org/10.3390/ijerph191811554.
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Background: Participation in sport and physical activity (PA) leads to better overall health, increased life expectancy, and decreased mortality rates across the lifespan; however, there may be a range of individual, family, and community factors that influence PA participation among ONENA children and adolescents residing in the 22 Pacific Island Countries and Territories (PICT) and Australia. This review aimed to synthesise existing quantitative and qualitative literature regarding barriers to and facilitators of PA and sport among ONENA youth. Methods: The literature was systematically searched to include studies reporting barriers to and facilitators of PA and sports participation among ONENA children and adolescents aged 0–18 years residing in the 22 PICT and Australia. Using a pre-established taxonomy based on the social-ecological model, a deductive analysis was performed. Quality appraisal was performed using the mixed methods appraisal tool. Results: Of 1388 articles, 14 studies were included, with 128 ONENA children and adolescent participants across the four qualitative studies; 156,581 ONENA children and adolescents across the seven quantitative studies; 801 parents, children, and adolescents in one quantitative study; and 642 parents in two quantitative studies. Of the 14 included studies, none were based in Australia and only 10 of the 22 PICT were reported as the participants’ residence: Palau, New Zealand, Tonga, Cook Islands, Kiribati, Samoa, Solomon Islands, Tuvalu, Vanuatu, and Fiji. Four studies reported barriers, and another four studies reported facilitators of PA and sport, with the remaining studies reporting both barriers and facilitators. Overall, there were more barriers reported (30 in total) than facilitators (27 in total). Conclusions: Research in this area is lacking, with ONENA youth living in Australia and 12 PICT not represented. Overall, there were a larger number of facilitators experienced at individual and interpersonal levels, while barriers were highest at the community level, with the policy level having facilitators and barriers equally represented. Programs that offer PA and sport participation options with embedded SDT-informed strategies for all family members; that are accessible through existing transport and related social, cultural, and physical infrastructure; and that are committed to communities through formal co-design partnerships are needed, to enhance the PA and sport participation of ONENA youth residing in PICT.
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Manuputty, Anike J. M., and Lodewyk Nahuway. "Profil Pranata Sosial Komunitas Suku Nuaulu." PUBLIC POLICY (Jurnal Aplikasi Kebijakan Publik & Bisnis) 2, no. 2 (July 27, 2021): 1–18. http://dx.doi.org/10.51135/publicpolicy.v2.i2.p1-18.
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ABSTRACT
Social institutions are rules that apply in regulating human behavior in acting based on considerations of norms and values that live in the life of society. This study aims to determine the existence and benefits of socio-cultural institutions in the Nuaulu tribe community. Data collection techniques with observation and in-depth interviews. Research informants came from elements of the state government, traditional leaders, youth leaders, educators and community leaders.
The results of the data analysis concluded that hereditary customs strongly influenced the life of the Nuaulu people with the loyalty of the people in carrying out the prevailing institutions. The economic system and the community's livelihood system are farming, processing sago, gathering and laboring. The socio-cultural institutional arrangements are in the form of an adult ceremony for boys (Brokeneri), an adult ceremony for girls (pinamou), a wedding ceremony, a pregnancy ceremony, a birth ceremony, a haircut ceremony (tihtikuau) and a funeral ceremony. The structure of the kinship system is a patrilineal (male lineage) and it is not required to have intermarriage. Religious institutions and beliefs are tribal religions. Educational institutions, knowledge, and technology are based on experience (local knowledge) from generation to generation, and children of school age have attended various levels of education to tertiary education.
Keywords: Social Institutions, Nuaulu Tribe Community.
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Manuputty, Anike J. M., and Lodewyk Nahuway. "Profil Pranata Sosial Komunitas Suku Nuaulu." PUBLIC POLICY (Jurnal Aplikasi Kebijakan Publik & Bisnis) 2, no. 2 (July 27, 2021): 188–205. http://dx.doi.org/10.51135/publicpolicy.v2.i2.p188-205.
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ABSTRACT
Social institutions are rules that apply in regulating human behavior in acting based on considerations of norms and values that live in the life of society. This study aims to determine the existence and benefits of socio-cultural institutions in the Nuaulu tribe community. Data collection techniques with observation and in-depth interviews. Research informants came from elements of the state government, traditional leaders, youth leaders, educators and community leaders.
The results of the data analysis concluded that hereditary customs strongly influenced the life of the Nuaulu people with the loyalty of the people in carrying out the prevailing institutions. The economic system and the community's livelihood system are farming, processing sago, gathering and laboring. The socio-cultural institutional arrangements are in the form of an adult ceremony for boys (Brokeneri), an adult ceremony for girls (pinamou), a wedding ceremony, a pregnancy ceremony, a birth ceremony, a haircut ceremony (tihtikuau) and a funeral ceremony. The structure of the kinship system is a patrilineal (male lineage) and it is not required to have intermarriage. Religious institutions and beliefs are tribal religions. Educational institutions, knowledge, and technology are based on experience (local knowledge) from generation to generation, and children of school age have attended various levels of education to tertiary education.
Keywords: Social Institutions, Nuaulu Tribe Community.
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Suárez Araméndizi, Miguel Antonio, Edwin Andrés Monsalvo Mendoza, and Sebastían Martinez Botero. "Progreso y delincuencia: mecanismos de control social en Manizales (Colombia), c. 1910-1940." HiSTOReLo. Revista de Historia Regional y Local 6, no. 12 (July 1, 2014): 334–73. http://dx.doi.org/10.15446/historelo.v6n12.42143.
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Este trabajo describe la manera en la cual las élites de Manizales asumieron el problema social de la delincuencia, como un fenómeno vinculado al crecimiento demográfico, el “relajamiento de las costumbres” y la falta de control sobre la juventud. Tal discurso, tuvo su correlato en el despliegue por parte de las autoridades, de prácticas coercitivas tales como la prisión y la Casa de Menores Infractores. A través del análisis de la prensa periódica, el Anuario Estadístico de Manizales y algunas publicaciones de carácter científico y divulgativo que circularon durante la época de estudio, se evidencia una relación entre los discursos progresistas, el aumento de la delincuencia y el surgimiento de medidas de control sobre la prostitución, el tabaquismo, el consumo de alcohol y en general de la “mala vida”. Progress and Crime:Mechanisms of Social Control in Manizales (Colombia), c. 1910-1940AbstractThis paper describes the manner in which the elites of Manizales assumed the social problem of crime as a phenomenon linked to population growth, the “relaxation of customs” and lack of control over youth. Such speech had its counterpart in the deployment by the authorities, of coercive practices such as prison and the Casa de Menores Infractores (Young Offenders House). Through analysis of the periodical press, the Statistical Yearbook of Manizales and some scientific publications and informative that circulated during the time of study, we show the relationship between progressive speeches, the increase in crime and the rise of measures control over prostitution, smoking, alcohol consumption and the notion of “bad life”.Keywords: crime, social control, progress, prison.
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Sagher Ahmed and Dr.Hameed Shahwani. "براہوئی خلقی شاعری ٹی ثقافت نادُروشُم." Al-Burz 10, no. 1 (December 20, 2018): 104–20. http://dx.doi.org/10.54781/abz.v10i1.70.
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This study is focused on cultural glimpses in Brahui folk poetry, the major aim of this article is to overview the culture especially in the context of Brahui folk poetry which includes social and cultural change, norms, values, customs, taboos, rituals, material and non-material culture, the religious norms and values. before the industrial society the major number of societies were nomadic and the livestock is the major source of livelihood in today's life also which causes the people to migrate from one place to another place for the purpose of food and shelter, and to find enough food for their livestock so same is the case with the Brahui speaking people because of climate change they had to migrate from cold areas to hot areas especially towards Sibi, Kachi and Sindh province which can be seen in the Brahui folk poetry, further the Brahui folk poetry is well known to transfer the oral history with the help of their poetry as there are enough evidence of their bravery and battles with different invaders, also they have praised their national heroes and even there can be seen encouragement for their youth and rivalry in the different times, the Brahui folk poetry has rich information about their daily lives and routines, from birth to death they have used different type of poetries to show their happiness and sorrows, even they have mentioned the intensity of cold and hot weather in the Brahui folk poetry.
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Sorochuk, Liudmyla. "FUNCTIONING OF UKRAINIAN ETHNOCULTURAL TRADITION IN THE CONDITIONS OF MODERN CHALLENGES AND THREATS." Almanac of Ukrainian Studies, no. 29 (2021): 164–70. http://dx.doi.org/10.17721/2520-2626/2021.29.22.
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The article examines the problem of the functioning of the Ukrainian ethnocultural tradition in the context of modern challenges and threats. Emphasis is placed on the need to preserve the national cultural heritage of Ukrainians and the role of cultural and spiritual priorities that form a full-fledged socio-cultural environment and values of the younger generation. The peculiarities of the creation of cultural space in Ukraine and the forms of existence of Ukrainian folklore in the socio-cultural environment are considered, taking into account the challenges and threats of the modern world. The essence of folk traditions and customs as spheres of cultural and spiritual heritage, which influence the communicative organization of people with certain life values, is substantiated. The article considers the essence of the Ukrainian ethnocultural space as an object of Ukrainian studies. It has been proved that ethnoculture is an important factor in the unity of a nation and is an indicator of ethnic and national identity among other peoples, as well as one of the factors of the revival and preservation of national memory. It should be noted that such categories as ethnicity, mentality, national traditions, customs, cultural and ideological components play a significant role in the content of national memory. Folk traditional culture is also a socio-cultural segment of national memory, which potentially helps to consolidate Ukrainian society. It is revealed that Ukrainian culture has long been leveled, censored, ideologically pressured, and destroyed, especially during the Soviet era, but despite the difficulties. Now it is a national and cultural revival of Ukrainian ethnocultural heritage, which is a priority for preserving Ukrainian identity and establishing the independence of the Ukrainian nation in the world. It is proved that ethnoculture highlights the inexhaustible and multifaceted talent of Ukrainians, who are the bearers of folk art. Therefore, responding to modern challenges and threats, changes in the social and political life of the country, new genres of folklore, new types of folk art (youth subculture; graffiti; political anecdotes, such as the genre of laughter culture, etc.) are created in information and cultural space, ridiculing and condemning conflict situations and negative phenomena in society. The Ukrainian nation is modernizing, is actively creating its cultural space despite the influence of the ideology of the "Russian world", despite the economic troubles, the military conflict in the east of our state. The article emphasizes the role of Ukrainian ethnoculture as a component of national culture, which has great potential in establishing Ukraine in the world cultural space, is a powerful factor of deconflicting of Ukrainian society and a consolidating factor of the political unity of Ukrainians, especially in modern hybrid warfare.
Dissertations / Theses on the topic "Youth Tuvalu Social life and customs"
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Quest, A. Del. "Out of the Way and Out of Place: An Interpretative Phenomenological Analysis of the Experiences of Social Interactions of Bisexually Attracted Young People." PDXScholar, 2014. https://pdxscholar.library.pdx.edu/open_access_etds/2002.
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Research addressing the concerns of bisexually attracted youth has markedly increased in the past few years, yet remains limited in comparison to that addressing the issues of lesbian and gay youth (Brewster & Moradi, 2010). Those few studies treating bisexual participants as distinct from lesbian and gay participants have findings indicating that some youth who identify as bisexual experience higher rates of depression, pregnancy, substance abuse, suicidal ideations, and suicide attempts compared to their lesbian and gay peers (Kennedy & Fisher, 2010; Lewis, Derlega, Brown, Rose, & Henson, 2009; Saewyc, Homma, Skay, Bearinger, Resnick, & Reis, 2009). Most commonly, however, research studies examine all lesbian, gay, bisexual, transgender, and queer participants as one group, and little is known about the ways in which these distinct groups differ. Biphobia, defined as the aversion felt toward bisexuality and bisexuals as a social group or as individuals, contributes to barriers in addressing this gap.
The primary objective of this study was to gain an understanding of how the participants recalled their social interactions and how they made sense of them. In depth, semi-structured interviews were conducted with ten young people who were bisexually attracted when they were of high school age. Results were analyzed and discussed using an Interpretative Phenomenological Analysis (IPA) approach. Analyses of these accounts revealed the ways these young people made sense of feeling dismissed, isolated, invisible, and unsafe in their environments and the ways they used their observations to control future interactions. The participants discussed their experiences with coming out to family members and friends and the strain of choosing to hide their attractions to more than one gender.
These findings indicate the need for services offering specific supports and interventions for bisexually attracted youth. Social workers, youth workers, and educators can best serve this population by acknowledging the uniqueness of their experiences. Future research, focused on group specific concerns, could close the existing gap in the knowledge base.
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Wong, Sze Man. "Risk and pleasure : a comparison of the clubbing experiences between higher and lower educated female youth in Hong Kong." HKBU Institutional Repository, 2011. https://repository.hkbu.edu.hk/etd_ra/1294.
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Shrifter, Courtney Nicole. "Child Welfare and Delinquency: Examining Differences in First-Time Referrals of Crossover Youth within the Juvenile Justice System." PDXScholar, 2012. https://pdxscholar.library.pdx.edu/open_access_etds/649.
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The link between child welfare and juvenile justice is well established, with over forty years of research that focuses on the increased risk of delinquency associated with child maltreatment. However, with over 700,000 children in the United States being victims of abuse and/or neglect in 2010 (DHHS, 2011), it is important to continue investigating this connection. Few studies are able to identify the same youth in both systems, therefore this study provides the unique opportunity using child welfare and juvenile justice administrative data from Oregon, to compare juvenile offenders that have been in the child welfare system, otherwise known as "Crossover" youth, to Non-Crossover juvenile offenders. The study attempted to examine if Crossover youth differ in terms of demographics, as well as if they committed offenses with higher severity scores than Non-Crossover youth. It also investigated whether an individual's status as a child welfare youth impact processing decisions in the juvenile justice system. Results indicate that Crossover youth have a higher percentage of females, African Americans, and are significantly younger. Crossover youth also have higher severity scores than non-crossover youth, and have a higher percentage of more intense adjudicated delinquent sanctions. Limitations of these findings and suggestions for further research are discussed.
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Cummings, Laura Lee. "Que siga el corrido: Tucson pachucos and their times." Diss., The University of Arizona, 1994. http://hdl.handle.net/10150/186832.
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The pachuco culture is a rich contemporary tradition born in the southwestern United States in the early 20th century. The innovative youth culture emerged in U.S.-Mexico border towns, but contemporary, urban-hip cholo forms are now found in cities in both countries, many distant from the border. Among working-class and informal sector youth partial to a particular dress style, (the zootsuit is best known), and a cryptic, hybrid language, being pachuco is a form of life with demonstrable continuity over sixty years, in social organization, language, and style. This research is the first ethnography with older men and women of the earliest Southwest generations associated with the culture. Their life history and linguistic narratives speak of the formative moments of being pachuco in Tucson, Arizona. The interpretive frameworks used by consultants are explored as they discuss history, culture, language and identity. To do this, I use recently developed theoretical tools in linguistic anthropology, especially the concepts of metapragmatics and indexicality (Silverstein 1985, 1979) and dialogicality (Bakhtin 1984, 1929). Uniquely among ethnographies of pachucos, I attend to the language use of women, their experiences and perspectives. The major findings are: (1) The youth culture was present in Tucson and the Southwest in at least 1929, if not earlier; (2) research on the regional Indian roots of the culture has been neglected; (3) females have participated in the youth culture from early on; (4) stigmatization and criminalization of the culture continues today in forms resembling the dynamics surrounding the so-called "Zootsuit Riots" of 1943; and (5) in linguistic theory, formulations relating to the transmission of indexical information may need reformulation to account for languages like Pachuco where the interplay of a number of systems creates a high degree of symbolic ambiguity.
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Barcenas, Minerva. "Latino emancipated foster youth perceptions." CSUSB ScholarWorks, 2004. https://scholarworks.lib.csusb.edu/etd-project/2510.
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The purpose of this study is to obtain a profile of San Bernardino Latino foster emancipated youth regarding their positive and challenging experiences. The focus is on emancipated youth and immigrant acculturation. The study examined the kinds of programs and factors that have had the most success in enabling foster youth to become independent adults.
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Ashraf, Mujeeba. "Experiences of young adult Muslim second generation immigrants in Britain : beyond acculturation." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/8099.
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This research is an attempt to understand the living experiences of young adult Muslim SGIs, in Britain. This research advocates to understand their living experiences from the perspective of social identity approach which discusses multiple dimensions of identity, unlike acculturation theory which focuses on a mono dimension of identity. This research introduced a multiple social identity model for Muslim SGIs. Contrary to the previous literature, the first study, the interview study, revealed that they explained their conflicts with their non-Muslim British peers and with their parents on the basis of non-shared identity. With their non-Muslim British peers they shared cultural (national) identity, therefore, they explained their conflicts in terms of different religious values (practices); with their parents they shared religious identity, therefore they explained their conflicts in terms of different cultural (ethnic) values and practices. They argued that their parents practise various cultural practices in the name of Islam, and Muslim SGIs distinguished Islam from their parents' culture, and identified with the former, not the latter, and attributed their conflicts to their parents' cultural values. In addition, they explained that their religious identity enables them to deal with conflicts with peers and parents. The second study, the focus group, successfully validated the findings of the first study, and it broadened the understanding of the fact that SGIs and their parents both explained their religion in their own cultural context. Their religious (Muslim) identity also promotes their relationships with their non-Muslim British peers and parents, which contributes positively towards their British identity, and more specifically they define themselves as British Muslims. In the third study, the survey study, the hypotheses were developed on the bases of the qualitative studies. It was expected and found that British and Muslim identities were positively correlated; they had non-significant identity differences with the Muslim identity and significant identity difference with British and ethnic identities from their parents. Ethnic identity difference from their parents was the only found predictor of their attribution of their conflicts to their parents' cultural values.
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McKelvy, Tara N. "Academic, Social and Emotional Functioning of College Students with Attention-Deficit/Hyperactivity Disorder (ADHD)." Thesis, University of North Texas, 2015. https://digital.library.unt.edu/ark:/67531/metadc804887/.
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Attention deficit/hyperactivity disorder (ADHD) is frequently associated with negative occupational, social and psychological outcomes among community samples of adults; as such, it is expected that college students with ADHD face similar struggles. The research targeting this group of individuals, however, is sparse and tempered by significant limitations. The current study aimed to address methodological limitations in the current literature by including instruments to formally diagnosis ADHD and comorbid disorders, utilizing psychometrically sound instruments and comparing functioning of college students with ADHD across gender and subtype. It was hypothesized that participants with ADHD would report lower GPAs, higher levels of emotional distress and negative relationship characteristics than participants without ADHD. It was also hypothesized that participants with ADHD-combined type (ADHD-C) would report higher levels of substance and alcohol use than participants with ADHD-predominately inattentive type (ADHD-I), and that participants with ADHD-I would report higher levels of anxiety and depression than participants with ADHD-C. Women diagnosed with ADHD were expected to report higher levels of anxiety and depression than men diagnosed with ADHD; whereas, men diagnosed with ADHD were expected to report higher levels of substance and alcohol use than women. MANOVA, ANOVA and Mann-Whitney U tests were conducted to test hypotheses. Results revealed no significant differences between the ADHD and comparison group on GPA and relationship characteristics. Participants diagnosed with ADHD did report significantly higher emotional distress than participants in the comparison group. No differences in GPA or relationship characteristics were found across ADHD subtype or gender. Overall, these findings provide evidence to suggest that college students with ADHD are functioning relatively well compared to their non-ADHD peers.
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Pan, Yu Lan. "Desire for the other in Maxine Hong Kingston's The Woman Warrior : Memoirs of a Girlhood among Ghosts." Thesis, University of Macau, 2010. http://umaclib3.umac.mo/record=b2456358.
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Schoon, Alette Jeanne. "Raw phones: the domestication of mobile phones amongst young adults in Hooggenoeg, Grahamstown." Thesis, Rhodes University, 2011. http://hdl.handle.net/10962/d1002937.
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This dissertation examines the meanings that young adults give to their mobile phones in the township of Hooggenoeg in Grahamstown in the Eastern Cape. The research was predominantly conducted through individual interviews with nine young adults as well as two small gender-based focus groups. Participant observation as well as a close reading of the popular mobile website Outoilet also contributed to the study. Drawing on Silverstone, Hirsch and Morley’s (1992) work into the meanings attributed to the mobile phone through the domestication processes of appropriation, objectification, incorporation and conversion, the study argues for the heterogeneous roles defined for mobile phones as they are integrated into different cultural contexts. The term ‘raw phones’ in the thesis title refers to a particular cultural understanding of respectability in mainly working-class ‘coloured’¹ communities in South Africa, as described by Salo (2007) and Ross (2010), in which race, class and gender converge in the construction of the respectable person’s opposite – a lascivious, almost certainly female, dependent, black and primitive ‘raw’ Other. The study argues that in Hooggenoeg, the mobile phone becomes part of semantic processes that define both respectability and ‘rawness’ , thus helping to reproduce social relations in this community along lines of race, class and gender. A major focus of the study is the instant messaging application MXit, and how it assists in the social production of space, by helping to constitute both private and dispersed network spaces of virtual communication, in a setting where social life is otherwise very public, and social networks outside of cyberspace are densely contiguous and localised. In contrast, gossip mobile website Outoilet seems to intensify this contiguous experience of space. My findings contest generalised claims, predominantly from the developed world, which assert that the mobile phone promotes mobility and an individualised society, and show that in particular contexts it may in fact promote immobility and create a collective sociability.
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Stepp, Jr Theodore J. "Serving Samoan Youth in Honolulu: Culture, Religious Education, and Social Adjustment." 1989. http://hdl.handle.net/10125/21125.
Full textBooks on the topic "Youth Tuvalu Social life and customs"
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Bennetts, Peter. Time & tide: The islands of Tuvalu. Melbourne: Lonely Planet, 2001.
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Bloom, Ursula. Youth at the gate. Bath: Chivers, 1989.
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3
Youth cultures in America. Santa Barbara, California: Greenwood, 2016.
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