Youth Identity

Social media has become one of popular media by Indonesian people especially for youth. Data on www.checkfacebooker.com, 17th March 2012 shows that Indonesia is third position after US and India which has total 43,521,320 users with 41% users are teenangers (18-24). Therefore, the assumption is that young people spend part of their leisure time by consuming social media. How the young people use facebook to fill their leisure time and identity construction which is made when somebody is consuming facebook, will be explained in this study. The assumption is that there is different identity construction when the young people consume social media, it is different from their daily life. Using interviewing method is found some interesting data. The identity in the social media becomes a thing which is not determined socially, but it is self-fashion. Somebody can have an identity he or she wants to (it is not real, or it’s supposed to be), even she or he creates an avatar in a kind of game and socializes in that game. Moreover, the identity becomes a thing which is self-create because the cyberspace does not need truthfull and real.

Los jóvenes colombianos no están al margen del desarrollo de lo ciudadano y lo político en el país. Pensar la participación política y ciudadana de los jóvenes nos enfrenta a la necesidad de conocer y reconocer las formas de organización y acción colectiva de los jóvenes, sus formas de actuación y motivos movilizadores, además de su presencia en espacios institucionales, convencionales y no convencionales, sus ideas de lo político, lo social, lo ciudadano y lo público.
En este sentido, Nuevas expresiones políticas, libro que el Observatorio Javeriano de Juventud, entrega a los lectores, pretende aportar miradas comprensivas y analíticas del fenómeno de la participación ciudadana y política de los jóvenes en Colombia, pero también reivindicar sus formas de estar juntos, sus acciones transformadoras, sus intereses y apuestas hacia una realidad que debe ser más justa e inclusiva.

This article provides a conceptual overview for understanding youth identity, national unity and development in Uganda. The central concern of the article is based on understanding the complexity of transition from childhood to adulthood amidst a web of social, economic and political obscurities. Grounded on this conceptual framework, the paper discusses youth-driven identities and national unity, citing cases in which the involvement of youths in sports, pop culture, innovativeness and development activities has promoted national unity and development.

BECOMING LATINX: How we see ourselves in history & relation to how others see us The term Hispanic – Latino/a-La Raza – Chicano/a – Xicano/a – Boriqua-Puerto-Rican – Brown – Mestizo/a-Afro-LatitnX, Mulatto, Creole-Country-hyphenated-American, etc. LatinX is the latest term but a concept that began in 1492 and has continued to evolve ever since the birth of the first child in the Americas among the fusion of Europeans, Africans, Asians, Native peoples. There is so much pride and astounding contributions from the people who identify with these names. Yet, this concept is also a direct result of the brutal pillage of our indigenous communities, rape of our mother's mother, torture of our father's father. Instead of focusing on solely the historical trauma, my goal is to embrace this history by realizing that each of us is trying to resolve this by becoming more humane. Life is about regaining our humanity in the journey that it takes us on in order to become our fullest selves. The human spirit outweighs any oppressive system and the energy of love heals any wound. I encourage us to embrace the journey of creating a sustainable & equitable environment. We protest both covert & silent as well as overt & loud while creating a collective voice. As humans, we all try to connect which is why we look for diversity because we want to know if we are really there for each other as humans. This is solidarity, this is what we are searching for, this is what love is all about, seeking profound intimate human connection. The word " Latin@ " is spelled using the ampersand to replace the letter " a " or " o. " Pizarro, Montoya, Nañez, Chavez, & Bermudez (2002) are Latin@ educators who formed Maestr@s, a group which contended that the Spanish language is imbedded with a male-gendered perspective and coined the use of the ampersand in response: We deliberately created this term Maestr@s to name our group because it is a visual intervention and a re-coding of information. We seek to augment the visual cues to the reader to illustrate that we are moving between different linguistic, epistemological and ideological systems. (p. 290) I propose that the collective identity Latin@ is a starting point for a collective identity acknowledging the decades of struggle to identify this unique group of people. Concurrently, I recognize that this term is dynamic and continues to evolve. After all, most terms to describe this population has been too narrow and even the term Latino/a comes from the time of Emperor Napoleon III during his occupation of Mexico. I distinguish the fluidity of which type of word is used to give space for where each of us is on the continuum of consciousness of our own histories. However, I am not suggesting pursuing the identity politics name game. In fact, I propose that the evolution is more of an exploration of the complexity of this identity so when I utilize the X, it is under the umbrella of Latin@. While oppression manifests uniquely in each community, do not mistaken that oppression is interconnected globally. This means that our liberation is in the global connections. What if we could co-create language for our liberation? According to LatinoUSA, LatinX is a term being use more frequently to create a more gender inclusive concept. Simultaneously, X is also symbolic from the belief of the Nation of Islam that it sheds the slave master's name since those from African origin lost their tribal name due to the Atlantic Slave Trade. However, I include the X in LatinX to expand the notion of gender inclusiveness and lost African origins such that the X is symbolic in the term LatinXs

This article provides a socio-spatial analysis of youth identities within the context of school choice reforms. Unable to conform to cultural ideals inscribed in the American school, a diverse group of youth forced out of traditional schools mediate the local production of school choice initiatives through the formation of youth identities as misfits. Findings suggest that the cultural ideals inscribed in traditional schools produce socio-spatial relations that serve to differentiate and ultimately exclude certain youth.

This critical, theoretical paper conceptualizes what determines an ethics for youth media production. Through discussions of medialiteracy, identity, and multimodality, I attempt to shift the question away from “What are the ethical ways in which youth use media?”toward the question “What are the ethics we have created as media literacy educators within which youth create media?” I assert thatwe must widen our lens to revision ethics as a complex interplay of definitions of media literacy, representations of youth identities, andunderstandings of modality as we move toward envisioning what constitutes an ethics of youth media production.

Adolescence is a somewhat turbulent phase of life to many. This paper explores the challenges of 6 Malaysian adolescents aged between 13 and 17 from low socioeconomic background in developing their identities. In depth semi-structured interviews were carried out. Family problems, peer pressure, and learning difficulties were among the main issues encountered. This study revealed that although the respondents' families' socioeconomic status had affected them, it is not the determinant to their success nor failure. This study also suggests that a sound identity development and academic outcome could be achieved with relatively good parental involvement, well perceived expectations, fitting in with group of friends as well as a healthy surrounding.

For over two years now, I have co-directed a study of Western foreign fighters based at the University of Waterloo and have been interviewing — on Skype and various text messaging platforms — several dozen fighters and members of this Baqiya family. A few things are clear: First, while Twitter suspensions certainly disrupt their ability to seamlessly spread information, they have developed innovative and effective ways of coming back online. Second, these youth receive an enormous amount of emotional and social benefits from participating in their online “family.”

Socialisation is one of the key processes that shapes the identity of youth. This construct, which over the last century has undergone significant transformation, became a pattern for determining the purposes of upbringing (Nature vs. Nurture), or interpretative model that is used to explain character of this process from a socio-cultural perspective. On the basis of ecological framework, the concept of resilience and positive psychology, in recent years it has been developed a new approach towards socialisation-Positive Youth Development (PYD). Because of its relevance, pragmatic assumptions, this model is worth examining in terms of teleology, epistemology and methodical context. According to the Ecological Systems Theory of Urie Bronfenbrenner the youth socialisation process is included in the micro, meso, exo and macro systems. While the socialisation process, youth experiences the interactions between these systems, which in consequence shapes its identity. An element that fits into a methodical context is the characteristic of chosen supportive, educational and preventive actions undertaken towards youth in the northeastern Poland.