Youth Movement Research Articles

Penerapan Metode Ward and Peppard dalam Analisis Infrastruktur TI pada Global Youth Action

Global Youth Action is a company engaged in youth empowerment with a focus on supporting the achievement of Sustainable Development Goals (SDGs) through the collaboration of various youth movements in Indonesia and internationally. However, the company still faces challenges in terms of infrastructure and information system (IS) applications that are not fully capable of supporting business processes optimally. One of the main obstacles is the limited human resources who have expertise in managing SI and information technology (IT) effectively. In preparing the SI strategic planning framework, this research uses the Ward and Peppard approach to analyze company needs. The analysis process includes mapping the company's internal and external environment through Value Chain Analysis and SWOT Analysis, as well as grouping the application portfolio using McFarlan Strategic Grid. The results of this research recommend the development of various applications such as the Global Youth Action Website application, SAP application, customer service information system, asset information system, and executive information system. These recommendations are expected to provide strategic direction for the global youth action company, as well as improve IT HR competencies and strengthen the application portfolio to support the sustainability of business processes at Global Youth Action.

Dear Mr Sobukwe: examining Robert Mangaliso Sobukwe’s pan-African vision and how it has influenced youth movements in South Africa today

Pan-Africanism is experiencing a resurgence amongst young people in post-1994 South Africa. In this article, I explore how people across different generations interpret the legacy of a critical figure in South African history, Robert Mangaliso Sobukwe. The participants in this research and I represent a sliver in the changing interpretations of Sobukwe’s legacy in South Africa after 1994. I have chosen an epistolary form as the key organising framework to share my ethnographic research, mirroring Sobukwe’s own prolific letter writing practice throughout his life. The article presents letters written by two participants in my research to Sobukwe, followed by a response letter from me. This forms a dialogical conversation between me, the researcher, the participants in my research and Robert Sobukwe. The research essay contains elements of auto-ethnography, allowing me to engage closely with how Sobukwe has impacted my own thinking about justice in South Africa. I focus on education, a key tenet in Sobukwe’s pan-Africanist vision. The article shows the ongoing erasure of Black liberation fighters from contemporary South Africa and the impact of coloniality in education.

The ‘other revolution’. The Italian extreme right beyond the legacy of fascism: Political and generational confrontations in the 1960s and 1970s

ABSTRACT Revenge, estrangement, nihilism. These are the main feelings identified by historians to describe the political culture and anthropology of the subversive far right, from the second post-war period to the years of terrorism. Social scientists have placed at the centre of their analysis the radical right’s process of coming to terms with the grief caused by the defeat of the fascist regimes in the Second World War. The emphasis on pessimism, however, has pushed into the background the specificity of the elaboration of defeat within right-wing radicalism. The efforts of far-right intellectuals, in fact, had been aimed at overcoming ‘nostalgism’, that particular form of political melancholy, widespread in neo-fascism, which led to regret rather than overcome the fascist experience. In this perspective, the outbreak of global protest in the 1960s opened a difficult generational confrontation within the Italian far right. Neo-fascist youth movements rediscovered the myth of the ‘fascist revolution in its original form’. The division even ran through families, opposing veterans of the Italian Social Republic with extra-parliamentary militants who later entered underground terrorism.

Antiochian Orthodox Liturgy and Formation of Young Adults: Union with the Lord

This practical theological study considers what the participation of young adults in the Antiochian Orthodox liturgy in Lebanon means for their formation. We distinguish four formational categories: (1) formation through liturgical rituals, (2) formation through education and coaching, (3) formation through the energies of God in the dimensions of beauty, peace, and protection, and (4) formation into liturgical lives. The first two categories demonstrate the mutuality of participation and formation. In the third category, the mystical tradition yields an affect, expressed by words such as beauty, peace, and protection. This affect points to the energies of God in which the young people long to participate. This received love of God in liturgy is shared (in a diaconal way) in daily life. However, this liturgical experience remains incomprehensible for those not properly initiated through the channels of youth movements or clubs.

Introduction to the special issue on the consequences of immigration policies on children, youth, and families who experience migration-related trauma.

We are excited to introduce this special issue on the consequences of immigration policies on children, youth, and families who experience migration-related trauma. International migration has increased over the last 5 decades. Recent estimates suggest that 281 million people live in a country other than the one in which they were born (McAuliffe & Triandafyllidou, 2021). These migratory patterns are complex and present both challenges and opportunities for trauma psychologists and professionals from diverse disciplines who approach their work with immigrants from a trauma-informed perspective. In this 21st century, a variety of stressors and crises continue to propel the movement of children, youth, and families across the globe. Trauma often pervades the experiences that cause people to leave their homes. They may need to escape oppressive political systems; criminal gangs, war, or disasters; or simply to survive. Migration itself can lead to exposure to additional traumatic events, such as physical and sexual violence, kidnapping, and trafficking. Finally, upon arrival in a host country, individuals may experience further stressors as they struggle to navigate immigration systems with discriminatory processes and inadequate resources. In this special issue, 14 articles illustrate various ways by which migration-related traumatic experiences can inform assessment and treatment, public health policy, and human rights advocacy. Focusing primarily on children and families, unaccompanied youth, and adult migrants from Latin America and other regions, the authors explore premigration, migration itself, and postmigration issues that arise when individuals migrate to survive. The articles highlight how the resiliency and strength of individuals and families can be called upon to empower them in their journey toward healing and the critical need for cross-disciplinary treatment and advocacy. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

일제강점기 엄항섭의 독립운동

This study focuses on youth organizational activities, especially during Eom Hang-seop's Japanese colonial era independence movement. Eom Hang-seop's youth organization activities continued from the Young Men's League in 1924 to the Korea Liberation Front Youths Mission Corps in 1939. It is no exaggeration to say that Eom Hang-seop's independence movement was mainly youth organization activities until he served as a member of the Provisional Government's State Council in the 1940s. Eom Hang-seop joined young people by participating in youth organizations or guiding them behind the scenes in China. In Shanghai, He participated directly as members of the youth organization, mainly at the youth movement level. During the period of the provisional government's move, he formed or guided anti-Japanese organizations centered on young people. Participating organizations also varied from left-right coalition organizations to nationalist organizations and youth organizations as separate partners of political parties. Eom Hang-seop was the driving force of the youth organization in China in name and reality.

Enabling an Emerging Youth Movement in the ELCIC: Inheritances of Faith, the Early Years of the ELCIC

Enabling an Emerging Youth Movement in the ELCIC: Inheritances of Faith, the Early Years of the ELCIC

Dance matters: dancing in Tunisia

A Tunisian youth movement, Dancers Citizens South (DCS), founded on 31 May 2015, encourages young people to find agency in their communities by creating in music, dance, or theater. DCS invited an American choreographer to create a dance in a collaborative environment with nine young people addressing violence against women from 4–11 January 2023 in Tataouine, Tunisia. All but two of the young people were from the south of Tunisia where there is little dance to no dance, and if there is dance, it may be frowned upon due to sociocultural reasons. This article examines the process and ethics of creating a dance in a cross-cultural context where for the most part, both the verbal and movement languages were not shared. Using an autoethnographic approach, the choreographer chronicles the process through discussions, research, the sharing of cultural dance (Martha Graham, breakdancing, Tunisian folk songs and dances), improvisations, and the creation and performance of the piece. Through these exchanges, it is argued that the collaboration encouraged levels of understanding and feeling that went beyond the surface interactions of everyday life and learned choreography because these exchanges required new choreography, and thus new connections. Even though the dancers and the choreographer came from different artistic and pedagogic practices, they aspired towards a kind of ‘hybridised aesthetic’ (Mitra 2015, xiii), blending cultural references in the body, realizing what they created was unique to them coming together.

Ontological insecurity and urgency as a political value. Discourses of youth climate activists in Portugal

ABSTRACT As seen in other countries, Portuguese youth have been inspired by Greta Thunberg and her actions, which has led to protest marches, sit-ins, blockades and other forms of manifestations calling for climate and environmental change, and a more sustainable future. The most noteworthy acts of mobilization came from the Fridays for Future initiative, a global youth movement involving student school walkouts and strikes. Based on recent research carried out in Portugal, this article focuses on young climate activists. Through data collected via in-depth interviews, we focussed on the discourses of these activists to understand the motivational drivers behind their actions. The interview analysis reveals, on the one hand, a growing sense of ontological insecurity and, on the other, urgency as a crucial element in their struggle. In this sense, urgency is converted into a political value, defining a timeframe for political action, and contributing to the construction of mobilization discourses.

YOUTH MOVEMENT IN INDONESIA: OMNIBUS LAW DEMONSTRATION

Youth movement is crucial in Indonesia because since the beginning of Indonesia’s independence, the young generation has been one of the main actors. This article aims to examine the youth movement that occurred in 2020. University student groups held demonstrations against the controversial omnibus law in almost every major city in Indonesia. The protests against the job creation omnibus law, which originated as a bill, occurred across regions in Indonesia on February 12 and October 20, 2020. This youth movement to reject the omnibus law is proof that despite many societal groups rejecting the bill, the government continues with its decision due to differences in perspective. Yet, this action remains a right of young people to express their aspirations regarding the political situation in Indonesia. Differences in opinion may incite youth to demonstrate against government bills and judgments

Православное воспитание в детских организациях эмиграции «первой волны» 1920 – 1930-е гг.

In Europe, in the second half of the XIX century, the first children's and youth movements were created. Their goal was the physical and moral development of young people. Moral values were instilled through Christian education. The Russian Empire was no exception, and since 1909, the scout and "potesnnie" movements began their activities in it, paying much attention to the Orthodox upbringing of their wards. In emigration, religious education became even more important. In the conditions of a foreign environment, the threat of assimilation and acculturation of Russian children increased. It was planned to resist this with a great emphasis on the study of national culture, including its religious component. Since it was not possible to cover all children in Russian schools in the scattering, more flexible children's and youth organizations became more important. In those colonies where churches existed, they participated in divine services, helped in holding Christian holidays, invited priests to classes and camps. In the richest and most numerous diasporas, such as the Parisian one, field churches in summer camps have become popular. In addition, classes on the Law of God were held in children's associations and exams were passed on knowledge of the basics of Orthodox culture, which made it possible to reach children living in remote regions. There were several main organizations that worked with children: scouts (NORS, ORYUR, NORR, ORPR), the gymnastics movement "Sokol", the national organization "Vityazi" under the Russian Student Christian Movement. All of them paid a lot of attention to religious education, although the "vityazi" were the most active in this regard. A certain indicator of the success of such work can be the fact that many children who passed through such associations later became priests and bishops.

FOSTERING RELIGIOUS VALUES FOR MEMBERS OF GP. ANSOR RANTING KEBOJONGAN VILLAGE, COMAL PEMALANG DISTRICT

The purpose of this research is to analyze the development of religious values of Ansor Youth Movement (GP Ansor) members. One of the religious-based community organizations capable of realizing the nation's progress is the Ansor Youth Movement (GP Ansor). How much and how far religious values can influence and shape a person's character depends on how much religious values are embedded in him. This research includes field research, with a qualitative approach, which is research that produces analytical procedures that do not use statistical analysis. The data obtained were then analyzed using qualitative descriptive analysis techniques. The results of this study show that religious values are fostered by members of GP Ansor Kebojongan Branch by giving good advice, teaching about morals from the book of Taitsirul Kholaq and Akhlakul Banin, as well as teaching the book of Aqidatul Awwam and holding additional activities such as maulidan activities, grave pilgrimage prayers, and others. While the supporting factor is the development of religious values for members of GP. Ansor Ranting Kebojongan, Comal Sub-District, Pemalang Regency is the recitation of the book of Taisul Kholaq, and support from the community, while the inhibiting factors are inadequate infrastructure and the busyness of the members.

The Failed World Festival of Youth and Students in Algiers in 1965

In the wake of the anti-war student movement, it was decided to hold the next IX World Festival of Youth and Students in 1965 in Algeria. After a long civil war against French colonial rule, the state gained independence in 1962, choosing a “non-capitalist path of development”. Due to the military coup that took place, the festival had to be canceled. The history of the failed festival has not been reflected in historical research. However, the events that took place around this festival deserve attention, since they influenced the youth movement both in the Soviet Union and around the world. The article analyzes the events that accompanied the preparation of the festival. Ideological differences between the CPSU and the Communist Party of China, which served as the background of these events, had a decisive impact on the international relations of the Komsomol with youth organizations of other countries. Excessive guardianship on the part of the Soviet Union did not allow international and student organizations to agree on the terms of the festival in Algeria in 1965. Based on archival documents and declassified CIA materials, the author comes to the conclusion that by the mid-1960s the influence of the USSR in the world had weakened. Soviet foreign policy was no longer in line with the fermenting “world revolution… of small, poor people all over the world,” as Secretary of State John Marshall put it. New leftist centers were now emerging, often at odds with each other, and the USSR’s authority was no longer sufficient.

British Youth Council: five factors for demise of youth voice stalwart

The British Youth Council had been at the forefront of the youth movement for 75 years, but in recent times was unable to weather a perfect storm of internal and external pressures that led to it becoming unsustainable

THRIVING IN MOTION – YOUTH MOVES: MOVEMENT FOR YOUTH MENTAL HEALTH PROGRAM

CASE SETTING A Western Australia community exercise initiative supporting vulnerable youth experiencing poor mental health. Led by professionals and peers, our program offers a non-judgmental space for exercise and education, addressing discrimination, isolation, and service access barriers. Addressing a lack of physical activity options for at-risk groups, the program targets individuals affected or at risk of mental health disorders, recognizing that a quarter of youth face such challenges. TREATMENT An 8-week evidence-based program integrating mixed movement and education in alternative or education support settings. Tailored for at risk youth, the goal is to directly improve mental and physical health literacy, and social outcomes of participants through diverse exercise opportunities to manage and maintain thriving mental health. Specifically, we delivered and evaluated the feasibility of the program for at risk youth. RESULTS Since 2022, Thriving has delivered 43 8-week programs directly impacting 855 vulnerable youth in various metro (13) and regional (2) Western Australian locations, totalling 20, 860 exercise therapy hours. Forty-two collaborative partnerships and 15 staff have been involved in delivery. On average 85% of participants reported a score higher than 3/5 for program enjoyment, 80% of participants reported a score higher than 3/5 for motivation to return. REFLECTIONS/LEARNINGS Despite the abundance of community-based exercise and sporting organizations, a significant gap exists in their ability to address the needs of vulnerable youth, stemming from insufficient specialized skills and training. Informed by the achievements and insights of prior collaborations and projects, our program focuses on establishing inclusive activity environments for youth in low participation groups. Building on successful community relationships, we strive to encourage disengaged youth, allies, friends and families by offering tailored opportunities and pathways for meaningful exercise participation.

Tasting the Soil and Mobilizing the Future: Pedagogies of Hope in Timor-Leste’s Permaculture Youth Camps

This article localizes the traveling concept of permaculture in Timor-Leste as a pathway into studying the juventude permakultura (permaculture youth) movement, its pedagogies of hope, sensory learning, and emotional mobilization. Focusing on permaculture-based community gardening and water conservation projects in Timor-Leste in relation to projects implemented by the nation’s significant government-NGO nexus opens up anthropological inquiries into various social, political, and ecological phenomena. It contrasts divergent imaginaries of shaping young persons’ selves and futures and taps into issues of food security, environmental awareness, and alternative knowledge construction. Although ongoing research localizes the traveling concept of “permaculture” in Timor-Leste through tracing, exploring, and juxtaposing methodologies, this article focuses on the practice-oriented sensorial pedagogy of permaculture youth camps. It inquires how the eco-social youth movement contests the marginalization of vulnerable communities by acknowledging local knowledge and connecting it with translocal permaculture techniques. More precisely, the article focuses on the sensory and affective dimensions of learning in vulnerable communities and disaster-prone landscapes. It zeroes in on tasting the soil and mobilizing the future as pedagogies of hope and considers these powerful ways of securing (future) livelihood.

Guiding Canada's Girls Toward the Empire

Through a critical analysis of Guiding's official programming books, the hierarchy of its organizational structure, and scholarly works on the history of the Guiding and Scouting Movements in Britain and Canada, this paper explores the early development of the Girl Guides of Canada; analyzing the early 20th century public's shifting views on girlhood and examining the relationship between Guiding and the British Empire. The central thesis of this essay is that the organization was originally founded in 1910 with a strict, conservative gender ideology and a strong imperial connection, but changed its messaging during the Interwar Period to reflect emerging modern notions of girlhood and imperialism; while still retaining its core values in its official programming. 
 Born out of the Scouting Movement of Great Britain, the Girl Guides of Canada were originally founded with the intention of preparing young girls for a domestic life; serving the British Empire by being dutiful wives and mothers. The organization's mission was to address the public's anxiety surrounding modern girlhood. As new economic and leisure opportunities appeared for women and girls in Canada's urban areas, so did the fear that these working women would lead lives of promiscuity, potentially causing the breakdown of domestic life. Guiding sought to prevent this issue by taking up young girls' spare time with gendered instruction on subjects such as how to run a home and the role of women in the British Empire. This messaging and ideology was incredibly popular at the time, and the Guiding movement spread like wildfire.
 Following the First World War, the Canadian public's views on the role of girls and the British Empire were changing: through Guiding's wartime volunteer efforts, girls had proven themselves to be capable of much more than domestic instruction, and Canada began to question its place within the empire. The emergence of alternative youth movements, with a specific focus on physical training and fostering a Canadian national identity, reflected this change. In response to these developments, the Girl Guides released introduced international camps with messaging surrounding peace and international friendship, and promoted a more progressive view of girls with new badges and activities. This new rhetoric made the movement more appealing to a wider array of girls, but only obscured the organizations original values of imperialism and domesticity. The structure of the organization still adhered to a hierarchy that favoured British Girl Guides, with the Canadian arm taking all direction from Britain. Upon analysis of Guiding's programming books, it is also clear that gendered instruction was still the primary focus of the organization. This paper also examines how Canadian Girl Guides' programming was used to naturalize and assimilate girls who did not fit the Empire's idealized model of white womanhood, such as Indigenous girls attending residential schools and girls from immigrant households, further complicating its notion of internationalism.
 The changes to the Guiding Movement's programming reflect the organization's desire to spread its ideology to a wider audience, rather than a commitment to more modern ideas of girlhood and progressive notions of international friendship. The programming, while becoming more refined over time, still centered around domestic skills and preparing girls for motherhood, while the organization's international structure relied on a hierarchy that placed Britain at the top, and kept Canada at an arms' length.

Young People and the Fragmentation of Religious Authority: Study of Youth Movements and the Spirit of Islamic Da’wah in Indonesia

The rise of religious authority among young people in Indonesia has become increasingly prominent, particularly with the proliferation of da'wah movements across diverse domains. This trend is evidenced by the surge of Islamic activism initiated by Indonesian youth. This study seeks to explore the methods through which young individuals assert and cultivate their religious influence and the ethos of Islamic resurgence within the public sphere. Conducting field research in Probolinggo, Bondowoso, and Lumajang, supplemented by netnography examining youth social behaviors and existing literature, this paper unveils several key findings. Firstly, young Indonesians establish da'wah communities in various formats, such as majelis shalawat, sarwah, and majlas. Secondly, they exhibit a preference for popular shalawat music in the Indonesian language. Thirdly, there is a widespread utilization of social media platforms as a means of disseminating their da'wah messages. Lastly, young Muslims manifest their religious authority through fashionable and contemporary styles of dress.

Religious Conflict Management: A Study on the Ansor Youth Movement and Muhammadiyah in Lamongan, Indonesia

Violence in the name of religion continues to sprout within Indonesian society. This article aims to describe the religious conflict resolution model of the NU Ansor Youth Movement and the Muhammadiyah Youth of the Paciran Lamongan Branch. This research employs a qualitative method with a sociological approach to religion, and data collection was conducted through interviews and the study of relevant literature. The findings of this study indicate that: 1) Both the NU Ansor Youth Movement and Muhammadiyah Youth reject violent models of preaching. 2) There is a difference in attitude towards perpetrators of violence, where the NU Ansor Youth Movement tends to adopt a non-accommodative firm stance, unequivocally rejecting and insisting that perpetrators of violence must be punished according to legal statutes, whereas Muhammadiyah Youth exhibits a firm-accommodative attitude, sternly condemning acts of violence but remaining willing to embrace and invite the perpetrators back to a tolerant and inclusive understanding. 3) The media of resolution employed include issuing advisory letters, press releases to the media, dialogues among community elements, conveying deradicalization insights through religious study sessions (Yasinan and Tahlilan), and the formation of Densus 99 Anti-Terror. 4) The conflict resolution model consists of two stages: long-term, aiming to build cadre awareness of the importance of a tolerant attitude and peaceful living through education, training, social and economic empowerment, ideological development, and the distribution of cadres to the public domain; and short-term, wherein preaching programs are executed sporadically and reactively at the time or after acts of violence to prevent the expansion and escalation of conflict.

Striking History

Cybèle LockeComrade: Bill Andersen—A Communist, Working-Class LifeWellington: Bridget Williams Books, 2022, 412pp
 It was with a mix of excitement and trepidation that I started reading Cybèle Locke’s Comrade soon after its publicationin late 2022. Excitement because Locke’s reputation as a rigorous historical researcher precedes her and this had been a long, heartfelt project on her part; trepidation because Bill Andersen had been a difficult character to deal with through much of my earlier political life. From my earliest activist days in the Progressive Youth Movement and Resistance Bookshop, through to the Springbok Tour, and then the fraught divisions within the unemployed workers’ movement of the 1980s, Andersen had been on the opposite side ofmany of the debates and struggles in which I was involved. As well as ideological factors, his position as a dominant and dominating male union leader was alienating in the extreme to those of us on the feminist and socialist Left looking for new ways to organise, ones which didn’t tug the forelock at all times to older white men.