In this work, peer-reviewed by a diverse and international team of practicing and licensed attorneys, I deal with the community reentry of young people of African-American origin who have experienced incarceration and are navigating sociophysiological challenges. In particular, I address some of the challenges that these youth have faced —by investigating an array of issues relating to their transitioning from youth correctional facilities back to general society. As a first step, I provide background information. As a second (...) step, I accentuate transitional barriers, while offering systems-level solutions. As a third and final step, I argue in favor of select legal reforms. In writing this peer-reviewed book, I drew on information gathered through evidence-based research, case studies, and anecdotes stemming from my lived experiences working at an advocacy organization and mentoring African-American youth. (shrink)

Scholars have identified policing and hyper-incarceration as key mechanisms to reproduce racial inequality and poverty. Existing research, however, often overlooks how policing practices impact gender and sexuality, especially expansive expressions of gender and non-heterosexuality. This lack of attention is critical because lesbian, gay, bisexual, transgender, and queer people disproportionately experience incarceration, including LGBTQ youth who are disproportionately incarcerated in juvenile detention. In this article, I draw on 18 months of ethnographic fieldwork and 40 in-depth interviews with LGBTQ (...) youth experiencing homelessness to address this gap in the literature by documenting how police and other agents of the state use their discretion to regulate youth’s gender expressions, identities, and sex lives. I posit that current policing patterns of discrimination operate primarily not through de jure discrimination against LGBTQ people but as de facto discrimination based on discretionary hyper-incarceration practices that police gender, sexuality, and LGBTQ people. I contend that policing is not only about maintaining racial inequality and governing poverty but also about controlling and regulating gender and sexuality, especially the gender and sexuality of poor LGBTQ people of color. (shrink)

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

Un travail de terrain ethnographique dans un grand tribunal pour enfants de la région parisienne sur la décision d’incarcérer des mineurs, fait apparaître l’utilisation de critères stricts qui réduit considérablement la prise en compte de la personnalité et de l’histoire des jeunes infracteurs placés en détention provisoire. Ainsi débarrassée de l’adolescent, la décision d’incarcération devient facilement l’objet de positionnements identitaires des magistrats. Derrière les motivations officielles se cachent en effet toujours des motifs d’ordre relationnel, des défenses de position et d’identité (...) entre les substituts et les juges pour enfants. Lorsqu’ils décident ou non d’incarcérer un mineur, les magistrats mobilisent donc moins leur sens du bon et du juste envers l’adolescent et son infraction, qu’ils ne s’engagent à partir des constructions identitaires qui leur permettent de se situer à l’intérieur de leur corps. Dès lors, la personne qui compte est moins le jeune infracteur que le magistrat qui décide de son destin. Ce qui va à l’encontre du principe phare de l’Ordonnance de 1945 qui régit la justice des mineurs, et recommande avant tout la prise en compte de la « personnalité » du mineur.Fieldwork in a major juvenile court in the Paris area shows how the use of strict incarceration criteria considerably reduces the possibility for taking into account a young offender’s personality and past. The decision to incarcerate, by getting rid of the youth, soon becomes the grounds on which magistrates and public prosecutors make a stand that expresses their own identity. Behind official motivations are rationales of a relational sort that lead prosecutors and magistrates to defend current positions and identities. When deciding whether or not to incarcerate a minor, judges use their sense of what is right and just toward the adolescent in light of his offense ; but they do so by referring to a sense of identity whereby they position themselves within their occupational corps. As a consequence, the person who counts is not so much the juvenile offender as the magistrate who decides his fate. This does not comply with the key principle of the Ordinance of 1945, which instituted juvenile justice and recommends that, above all, the minor’s personality be taken under consideration. (shrink)

To be successful, policy must anticipate a broad range of constituents. Yet, all too often, technology policy is written with primarily mainstream populations in mind. In this article, drawing on Value Sensitive Design and discount evaluation methods, we introduce a new method—Diverse Voices—for strengthening pre-publication technology policy documents from the perspective of underrepresented groups. Cost effective and high impact, the Diverse Voices method intervenes by soliciting input from “experiential” expert panels. We first describe the method. Then we report on two (...) case studies demonstrating its use: one with a white paper on augmented reality technology with expert panels on people with disabilities, people who were formerly or currently incarcerated, and women; and the other with a strategy document on automated driving vehicle technologies with expert panels on youth, non-car drivers, and extremely low-income people. In both case studies, panels identified significant shortcomings in the pre-publication documents which, if addressed, would mitigate some of the disparate impact of the proposed policy recommendations on these particular stakeholder groups. Our discussion includes reflection on the method, evidence for its success, its limitations, and future directions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Seventh International Buddhist-Christian Conference:"Hear the Cries of the World"Darnise C. MartinThe SBCS Seventh International Conference honoring the ongoing Buddhist-Christian dialogue was hosted by Loyola Marymount University, June 3–8, 2005. The campus provided a picturesque and temperate backdrop to conversations, workshops, worship experiences, musical performances, and academic sessions inspired by the theme, "Hear the Cries of the World." This focus shaped our time together as we discussed issues, both (...) old and new, that continue to polarize our world and ways in which we might heal and grow into more holistic ways of being.Loyola Marymount University was pleased to welcome more than 120 participants from close to home and around the world. In addition to representation from many parts of the United States, we also had guests from Japan, Belgium, Germany, Korea, and Sweden. With such a diverse group having a range of needs and concerns, I was heartened to receive positive feedback from all of our attendees, who expressed their satisfaction with the programming and events as well as the general logistics, organization, and staff accessibility throughout the conference.The conference got underway with bittersweet opening ceremonies. We began with words of welcome to our international group, as well as expressions of sadness at the loss of David Chappell, founding member of the Society for Buddhist-Christian Studies. David's memory was lifted up in the presence of his family, dear friends, and colleagues. The Society will carry on his work of dialogue, healing, and reconciliation.The conference had many highlights. One of the most notable features of the conference was the visually and musically stunning dance performance by Viji Prakash, [End Page 185] acclaimed international choreographer and dancer. Her dance troupe, Shakti Dance Company, performed "From Prince to Buddha: A Journey to Enlightenment," an energetic production based on the life of the Buddha. The audience was thoroughly enchanted and entertained by this performance.The academic sessions offered many and varied expressions of the theme, "Hear the Cries of the World." Scholars, activists, and clergy came together to present papers and personal experiences around issues of ecological healing, prison ministry, youth outreach, women's responses to poverty and injustice, as well as the traditional figures of compassion, the Virgin Mary, Kuan Yin, and the way of the Bodhisattva.In particular, our group was intensely moved through an evening presentation on prison ministry presented by two people working intimately in the area of bringing compassion to this field. One presenter was Fleet Maull, founder of the Prison Dharma Network and the National Prison Hospice Association, who has been in the prison system as an inmate himself. He shared the experiences that led to his incarceration as well as the dehumanizing ways in which people are treated as inmates. He spoke of meditation as a tool by which prisoners may develop awareness and regain their humanity, even if for only brief moments. These moments can maintain hope for people who otherwise would have none. Maull, who was ordained a Buddhist priest while in prison, began a ministry to provide hospice care to terminally ill inmates, a ministry that has continued after his release through a growing network of participating prisons.The second presenter, Beth Ross of First African Methodist Episcopal (FAME) Church in Los Angeles, also discussed her work as part of the church's prison ministry outreach. Ross spoke about ministering not only to the person in prison, but also to the family of the inmate. Each has particular needs. The church has responded to prisoners' needs to not feel abandoned and isolated by instituting a letter-writing campaign. She said this helps people stay connected to a community and begin to heal. The church also provides re-entry support as prisoners are released and need to find housing and employment. Ross advocates for these former inmates needing a second chance. Without help, she notes, they are destined to commit further crimes against society and return to prison. FAME hopes to be a beacon of hope to these former prisoners.This was a powerful session for everyone. Speaking for myself, I had often thought about how society permanently demonizes former inmates. What chance do... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Editor’s Introduction: The State of Movement—or, Unassuming TheoryErik DoxtaderMotion [kinēsin], then, is both the same and not the same; we must admit that without boggling at it.—Xenos (the stranger), Plato’s SophistThe only answer is that we trace a path.—Walter Benjamin, “The Metaphysics of Youth”Are we there yet? Are we there yet? Are we there yet?—Lisa and Bart (from the backseat)The state of movement is a question—of movement, in (...) theory.What is movement, a movement, perhaps not least as the condition of arrival, an “original” beginning? Where does it come from? How does it work, in better and worse ways? To what does it lead—and why? If these standing questions remain open, there is also a chance that they are not questions at all, that they remain in some basic way beyond inquiry, precisely as they beg the question, as Giorgio Agamben has contended, of how “movement” remains “our unthought,” of the way in which “movement” presents us with the puzzle of an unconceived concept, the tension of a word whose work demands forgetting the “defeats and failures” of its use in the name and at the edges of democracy, and getting around the aporia of its necessary power without end (2005, 1). Perhaps we can only boggle—and perhaps we should. To inquire into the “state of movement” may be less a struggle for answers than the condition of question-ability itself, a movement of movement that appears in theory.Inspiring gesture. Endless stasis. Myriad advances. Countless retreats. Emerging hopes. Multiplying panics. Forced dislocation. Involuntary relocation. Indefinite incarceration. Sovereign and disciplinary borders crossed, closed, and blurred. Speech acts—in action. Moving words—gone [End Page 54] sideways. Gathering judgments. Calling out and compounding injustice. Cancelling the show. Incursions, attacks, invasions. History’s (always) incoming storm. Recalling, extending, and setting aside law’s precedent. Blown away, in a gust and a measure of time. Rising sea levels, receding forests, spiraling temperatures. Rustling aspen trees at altitude. Getting back on the bike. Staying put for the planet. Finding, instilling, and following desire. Unbounded discovery. Undue appropriation. Undoing what’s been done. Bodies at work, play, and ecstasy—and in decay, duress, and internment. Swept off the streets—and the quad. Vectors of transmission and expression. Breaking quarantine—and cliché. Soft landings and winding supply chains. Streaming words. Tropes turning into (intelligent) algorithms—and back again. Bullets flying... in homes, hospitals, classrooms. Struck by the light of a nebula and a sky full of kinetic kill vehicles. Populist uprising—progressive overreach. Equal and opposite reactions. Runway culture. Throwaway sociality. Publicity’s collapse. Privatization’s disclosure. Hopes for stillness and repose. Travel bans... for life. Packing the U-Haul for a better life. Generations letting go—and digging in. Rounds of chants. Days of marches. Cycles of emergency. Revolutionary aspirations in the avenues. Circling the leader, demanding commands. Running resistance. Caught out. Making way—and away.Asking after the state of movement may be less about the pause of cataloguing than the open that appears with being still, making a way of moving without movement, for a moment—to reflect on our understanding of the modes, manners, grammars, and vocabularies of movement and to speculate on the experience and so, in some basic sense, the assumption of movement, the line between those movements that remain in the background, out of view and taken for granted, often in the name of being able to simply get on with things, and those that provoke, invite, and disturb inquiry. If, for instance, the sort of movement named a “journey” is a long-standing and basic feature of the human condition (one can think variously, of better and much worse instantiations, from the Odyssey to the bloody quests for “salvation” that might have but mostly didn’t hinge on the air speed velocity of an unladen swallow to the Trail of Tears and Middle Passage to the moon shots), what’s happening in an American culture currently besotted with the idea of “being on a journey”—of discovery, fitness, creativity, acceptance, recovery, parenthood, leadership, home ownership, and so on and so forth. One wonders... (shrink)

Statistics from both South Africa and the United States of America indicate that the phenomenon of violence amongst youths is increasing. This implies that a larger number of youths are being exposed to the experience of violence and thus present with the complex and multi-dimensional effects of such an experience. Past research has centred mostly on the causative factors that can be statistically represented, with little focus being paid to the juveniles’ in-depth, subjective experience of the phenomenon. For the male (...) adolescent, the experience of the phenomenon of violence is complex, diverse and may span across many aspects of his life, including physical, psychological, personal and social dimensions. Three participants were sourced from the Leeuwkop Juvenile Correctional Facility in Johannesburg and interviewed for the purpose of this study. The participants were selected based on their age (between 13 and 19 years of age) and the type of crime that they had committed (assault with intent to do grievous bodily harm, common assault or indecent assault). In accordance with the phenomenological approach, open-ended interviews were used as a research method in order to allow for the participants’ unique and subjective experience of the phenomenon to emerge. The researchers found that the phenomenon of violence is characterised by the juveniles’ experience of external events that provoke a certain response manifesting itself in violent behaviour. The responses described by the participants were mostly emotional in nature and included emotions such as anger, rage and fury. The experience of violence also holds certain consequences for the male juvenile offender. The most common consequence experienced by all three participants was their subsequent arrest and incarceration in a correctional facility. Indo-Pacific Journal of Phenomenology , Volume 11, Edition 1 May 2011, iii-v. (shrink)

A trenchant and wide-ranging look at this alarming national trend, _Disrupting the School-to-Prison Pipeline_ is unsparing in its account of the problem while pointing in the direction of meaningful and much-needed reforms. The “school-to-prison pipeline” has received much attention in the education world over the past few years. A fast-growing and disturbing development, it describes a range of circumstances whereby “children are funneled out of public schools and into the juvenile and criminal justice systems.” Scholars, educators, parents, students, and organizers (...) across the country have pointed to this shocking trend, insisting that it be identified and understood—and that it be addressed as an urgent matter by the larger community. This new volume from the _Harvard Educational Review _features essays from scholars, educators, students, and community activists who are working to disrupt, reverse, and redirect the pipeline. Alongside these authors are contributions from the people most affected: youth and adults who have been incarcerated, or whose lives have been shaped by the school-to-prison pipeline. Through stories, essays, and poems, these individuals add to the book’s comprehensive portrait of how our education and justice systems function—and how they fail to serve the interests of many young people.". (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Commentary on “Multiple Personality and Moral Responsibility”Stephen R. L. Clark (bio)Theaitetos sleeping is not quite “the same” as Theaitetos waking, any more than Alcibiades drunk is Alcibiades sober. Nor am I, at fifty, quite “the same” as Stephen was when he was five. In one way, my sober fifty-year-old waking self can reasonably disclaim responsibility for what Stephen did or seemed to do when he was dreaming, drunk, or (...) five years old. Those other Stephens were not “fully responsible,” were not doing what they freely chose because they chose it—though it would be odd to deny that they were acting willingly. Nor am I now very likely to do the things that—drunk, asleep, or five years old—“I” did: in that sense I can disown those actions and never fully “owned” them anyway. Maybe now I can even disown such actions as I once really owned: once I thought them the right thing, and now I do not.On the other hand, as Stephen Braude says, even children (even, he might have added, dogs) are treated “as if” they are “responsible”: as if, that is, they know what they were doing and may be deterred from doing it again. Should Alcibiades sober be made accountable for what “he” did when drunk? Why not, if this deters him from getting drunk again? Perhaps, as Aristotle suggested, those who do wrong when they are drunk should be fined double the amount. Perhaps those who find it difficult not to drink habitually should be fined ten times the amount. What matters is the amount of money that will put them off, that will force them to “take responsibility” for their own future lives. People who know that they can’t trust themselves when they are drunk, sexually excited, or driving a fast car must put it out of their own power to be in those positions—and if they can’t do that, then others must do it for them. Free men and women “take responsibility,” take charge of their own lives, and wish to be held responsible for what they do and have done. Those who cannot “take control” must, technically, be slaves.There is no point expecting “natural slaves” to take control of their own lives; to measure what they want against what is allowed by society. Such “slaves,” at best, can be controlled by an immediate threat or prize. In a way, it is pointless to punish them, though it may be necessary to imprison, maim, or kill them. Much the same thing may be said of some who are not, strictly, slavish. Should eighty-year-olds be “held responsible” for what they did in their forgotten youth, a world away? They will not be doing it again, and may not, even now, have any greater understanding than the rest of us as to why they did it in the past. “Punishment” in such a case can only [End Page 55] be used to deter others who might follow the same path, to help them to control their lives in ways that do not injure others. Otherwise, we are not strictly speaking of “punishment” at all: perhaps more often than we like to admit, public condemnation, incarceration, or execution is a symbolic elimination of a perceived evil, whether or not we think, or have good grounds for thinking, that the victim is really guilty. The sacrificial victim carries away our anger or unhappiness.Pragmatically, in other words, we punish people for things that—even at the time of the action—they did not control, or which they have long forgotten. For punishment to deter them, they must understand what they are being punished for. For it to reform them, they must accept that the punishment inflicted is just. Those who neither understand nor accept punishment may still be treated harshly, for the sake of others—maimed, or killed, or simply (if we choose to be humane) imprisoned. There are some acts, so Aristotle said, below the level of humanity: such bestiality cannot be punished. It does not follow that the perpetrators should be “free.” Pragmatism permits us to retain the rites of sacrifice, even... (shrink)

continent. 1.3 (2011): 201-207. “Poetry is experience, linked to a vital approach, to a movement which is accomplished in the serious, purposeful course of life. In order to write a single line, one must have exhausted life.” —Maurice Blanchot (1982, 89) Nikos Karouzos had a communist teacher for a father and an orthodox priest for a grandfather. From his four years up to his high school graduation he was incessantly educated, reading the entire private library of his granddad, comprising mainly (...) the Orthodox Church Fathers and the ancient classics. Later on in his life he sold the library for money, only to buy a little more time before he went broke again: “I carry sorrow like a cage/ I got no birds/ as I come back from her hair/ I see the profit emptied/ cool from terror.” (1993, Ι, 101) Nowadays—and ridiculously recently—we are more than apt to speak of a certain insouciance pertaining to the Greek form of expenditure: expenditure without any type of investment, sometimes not (even) symbolic. In the vaults of the European unconscious, this imprudent stance still conjures a “capital punishment” in the form of de-capitation, reflecting back the fear of excess and the terror of its consequences.1 Thus the Greek way of living is very close to what a stranger could have termed as “the Greek way of dying.” Yet, what is not often understood is that the Greek esprit , the same one that invented the maxim μηδ?ν ?γαν (“nothing in excess”), does not experience death solely as an imminent fear of bankruptcy. For it miraculously combines its unconditional acceptance with the promise of a resurrection that is always there in the scents of Spring, from Dionysus to the orthodox Christ: “Everyone resurrects himself through dying [….] Resurrection is the switching of mortalities.” (2002, 94) Hence, if an entire library was imprudently traded for a plate with seven olives, a sliced tomato and some fresh goat cheese, let us not be fooled: this is not the meal of the pauper, but that of “an aristocrat from God” (1993, II, 491) feeding his eloquent loudmouth, ridiculously cut open in an otherwise rock-solid caput . *** To speak of the Greek experience is to speak about a half-dead language that still utters in life what is seemingly excluded from it and thus forbidden to be talked about: death. Death as anything that is out of this world, as something that will never return . Still, along with an experience of death that recently waned as a worn-out academic fashion, the Greek experience is dead too. Nearly 2300 years of written words separating Homer from the fall of Byzantium equal 500 books on a library traded for money: “I am with the killed. Hence my deepest solitude. I do not feel this tremendous macho society, beyond from the fact that it is a ruthlessly consuming one. It is me who pays all the time .” (2002, 57) Let us do the math and see how much this dealing with the Greek experience is costing the poet and how much dealing with the Greek experience might cost us today. *** “I do not guarantee a single word.” (Karouzos, 1993, II, 454) Through its various dialects and forms, the Greek language speaks through an incessant historical dissemination. Anyone who is aware of this terrifying polymorphy and still calls himself a poet, must stand against a white sheet of paper, pen-in-hand, with a very particular duty: to be as fully inconsistent as possible. In the formally ironic uniqueness of the poem, the poet functions as “a band-aid for lesser and greater antinomies.” (1993, I, 251) Of course these antinomies are not exhausted in language—they are historical, political and, alas, existential. Yet, beyond appearances , it is language that ruthlessly encodes them through history, submitting the poet to the temptation of placing them one next to the other on a single white sheet. The closer their neighboring, the greater the scattering of the writer in the ironic uniqueness of the paper. In a work where poetic license is described as a “freedom-impasse” (2002, 51), this task is undertaken in full conscience of its personal consequences: “what I am interested in is to escape my individuality (envisioning the non-ego) […] Nevertheless, my dissociations never achieve duration.” (2002, 74-75) Hence, though poetry is the “deserted direction of will,” (1998, 62) the stance of the poet is not that of a Nietzschean “great man.”2 Whereas drunkenness provides a thread between the poem and the excess it both presupposes and infuses (“Poetry always enlarges. ‘Drunkenness’ is nothing more than that,” (2002, 85)), whereas language flashes in loudmouth spurts of déraison (“When I am alone I do something else. I utter words. For example, while having my ouzo and listening to music I am most likely capable of randomly shouting ‘Electricity!’” (2002, 138)), the poet never gives in to the double affirmation that would eventually risk the “element of pleasure in discourse.” (2002, 80)” It is exactly because the gap of the antinomies is so vast that poetry is not meant to be written with a hammer. Neither does writing consist in a reevaluation of those elements. In short, poetry is not an affirmation of difference, but the surprising beauty of chiming antinomies. We might never transcend them, but it is up to us to put them together. Yet again, this voisinage is not to be identified with the necessity of chance as an eternal return.4 On the contrary it is a return from that very return : Let us treat Yes as a No to No and No as a Yes […] And let us not forget that this pissed affirmation crumbled down Nietzsche’s intellect in the dark paths of this world. (2002, 88) This return from the “vicious circle” should in no way be taken as a form of artistic prudence. Rather it can be seen as a dribble of demonic inconsistency as Dionysus transforms himself into a Christ that is in turn de-theologized: “Who can forbid that? Every man is capable of his own theology, nothing can stop him.” (2002, 73-74) This is a turn towards an existential vision of the world, historically coinciding with a particular political defeat of the Left, to which the poet devoted all his life: after the defeat of the popular front I raised the question “why do we exist?” while others were asking “why we failed.” (2002, 57)5 But most of all it is a return to poetry that exceeds the existential question itself, going beyond the issue of faith. Poetry comes in as a question of return after a defeat that is confessed in full profanity. Though it accepts the necessity of the defeat, it does not affirm it. Though it negates it, the negation is not in the name of a promise to be delivered in the kingdom of heavens. Following a historical and existential defeat, poetry is born post mortem . It signals a return to Christ as “groundless religiousness in the surprise of the real as such” (2002, 72) which is at once a return to the refuge of childhood. It is not a question of endurance towards an eternal return. Rather it is a question on the possibility of an existential return. Returning in a world as someone who cannot enjoy any returns exactly because he is averse to guarantees. A return without returns. *** PHOTOCOPY OF HAPPINESS When I was young I used to pin down cicadas and step on ant nests. I used to stand there silent for hours. With threads I decapitated bees. Now I am a dead man breathing. (Karouzos, 1993, II, 336.) The return to the “paradise of childhood” (2002, 68) constitutes the devouring refuge of its own memory when defeat becomes the synonym of adulthood. The political struggles of a young communist in a country torn up by a civil war right after World War II fraught with incarcerations and exiles. Historically they resulted in the defeat of the communist movement in Greece and opened up a long turbulent road that would peak in the dictatorship of 1967. Existentially they led to a series of disillusionments: mental breakdown, divorce, abandonment of studies in law school. To the question “why do we exist” the answer was poetry. Still this exposé should not be read as a sweeping chronography of a man. For it actually happens to coincide with the historical fate of a nation that after its modern constitution never stopped dreaming of the glories of its past youth, in a present that was (and is) sweepingly disappointing. But isn’t this return to youth finally a way of compensating for a loss of youth that necessarily results in a losing adulthood? Will Greeks, the eternal children of Plato and Nietzsche, ever learn? How to return without dying, how to remember without wasting time? WE ARE IN THE OPEN MEANING Living the coldest mauve night right across Parthenon I went to take a piss on some foliage and I was enjoying the foliage as it was steaming. (Karouzos, 1993, II, 340) Beyond the historical tragedies of modern Greece and away from any personal disappointments, the relation that this land holds with language and history is mediated through the Greek light—whose omnipresence is the very condition of its transcendence. All historical contradictions from Dionysus to Christ took place under this light; all those disseminated dialects were spoken beneath its warmth. To paraphrase Lévinas,6 light is both the condition of the world and of our withdrawal from it—a withdrawal towards the invisibility of God, of the dead, of meta-physics, resulting from the temptation that all is still here, behind this light the visibility of which they once evaded: “birds, the allurement of God.” (1993, I, 17) Under that luminous sky, if Greeks can do anything at all, it is to envision a return that will never come. All they can do is write poetry—which is doing nothing; other than lending an ear to a disseminated language whispering a unity that cannot be promised, as an adulthood in defeat is ready to recognize. Trying “to trap the invisible in visibility” (1993, II, 483) they forget that they have grown up and one day they die—with the promise of return. Hence an additional meaning must be given to this return to childhood. It does not signal salvation but rather its promise. To the ears of an aged continent it means that the return to/of poetry is a losing game, a return without returns. “Europe, Europe… you are nothing more than the continuation of Barabbas.” (1993, I, 295) *** “Life is not there to verify theories.”7 The records show that Karouzos was finally given a second-class pension from the Greek government, at the time when he was being recognized by the literary press as one of Greece’s major contemporary poets. Being neither a bourgeois nor a nobelist, he proclaimed himself to be an anarcho-communist, unconditionally faithful to the utopia of a classless society. He also drank, heavily. “Capitalism made an animal out of man/ Marxism made an animal out of truth/ Shut up.” (1993, II, 369) Perhaps one of the most scandalous divides of our times has been the one between the living and the dead, the latent prohibition that the living should not be concerned with the dead based on the mere impossibility of the dead to be concerned with the living in the first place. What adds to this scandal is that this divide abuses anything that cannot return to us by subsuming it under the same futility. Hence death is no longer “loss” in the usual sense. It no more refers to the things we lost but to our “loss” (of time, money and well-being) as we insist to dwell on them. Death is a waste —of time. It is this waste that we find in the insouciance of Greek expenditure; the waste in dealing with a language that most of its historical part is no longer spoken (a dead language); the waste in translating a poet who is ex definitio untranslatable; the waste of his vision, his money, his life. The waste of dealing with anything that cannot return and that cannot bring in any returns . But it is also the waste of life that poetry itself presupposes, the waste of dealing with invisibility, with anything that is out of this world and thus invokes the fear of death that is in turn—and surprisingly— nowhere to be found. Instead of death, what is there, beyond the light, is the being without us (to recall the Lévinasian il y a ), the mumble of our own nothingness which constitutes the price to be paid for writing poetry under an evergreek light. To understand this to-and-fro, is to realize that poetry is something out of this world that nevertheless takes place in this world, by virtue of this world. But to ridiculously equate this to-and-fro with death as non-existence, is to exile poetry along with its own possibility from this same old world: I do not believe that poetry will ever disappear from this world. […] But I am also sure that it does not have many chances of playing, as you say, a redemptive role in our vertiginous technological future. Without being endangered as a creative need, it will be placed on the side of history. (2002, 32) It is mainly there that we would like to locate the meaning of Nikos Karouzos’s poetry today. If we are willing to include the Greek original it is because we consider that it will be both a waste of time for us to do so (since most of you cannot read Greek) and because it might induce you to the even larger waste of learning it. We would additionally be glad if this small introduction served as an equally wasteful, academically useless piece of reading, gesturing towards a taboo of investing in anything Greek—that is in anything dead among the living, in anything that will never come back and maybe was never here in the first place. This is the only way to reserve for ourselves the possibility of poetry and preserve the light of its promise. “To return: that is the miracle.” (1993, I, 17) Athens, Greece July 10, 2011 NOTES 1 “ Capitale (a Late Latin word based on caput “head”) emerged in the twelfth to thirteenth centuries in the sense of funds, stock of merchandise, sum of money or money carrying interest.[…] The word and the reality it stood for appear in the sermons of St. Bernardino of Siena (1380-1444) ‘… quamdam seminalem rationem lucrosi quam communiter capitale vocamus ’, ‘that prolific cause of wealth that we commonly call capital’” (Braudel, 1992, 232-233). 2 “A great man – a man whom nature has constructed and invented in the grand style – what is he? First : there is a long logic in all of his activity, hard to survey because of its length, and consequently misleading; he has the ability to extend his will across great stretches of his life and to despise and reject everything petty about him, including even the fairest, ‘divinest’ things in the world.” (Nietzsche, 1968, 505, §962) 3 Cf. Deleuze, 1986, 186-9. 4 “Return is the being of becoming, the unity of multiplicity, the necessity of chance: the being of difference as such or the eternal return.” (Deleuze, 189)5 In this 1982 interview Karouzos refers to the defeat of the communist movement in Greece after the civil war of 1946-1949 between the Governmental Army and the Democratic Army of Greece, the military division of the Greek communist party. Karouzos’s father was a member of the communist National Liberation front (EAM) members of which formed the mainl resistance movement (ELAS) in Greece during WWII. The poet was a member of the United Panhellenic Organization of Youth (EPON), which was a youth division of EAM. After the end of the war, ELAS was called to disarmament in view of the formation of a National Army. The members of EAM resigned from the government of national unity and a series of protests led to a 3 year civil war between ELAS and the Government Army. After the defeat of ELAS the Communist party was outlawed and many communists were exiled in deserted Greek islands. Karouzos, who took action in the Greek resistance and was active during the Greek civil war, was exiled in Icaria on 1947 and in Makronisos on 1953 where he was called two years earlier to do his military service. 6 “Existence in the world qua light, which makes desire possible, is then, in the midst of being, the possibility of detaching oneself from being. To enter into being is to link up with objects; it is in effect a bond that is already tainted with nullity. It is already to escape anonymity. In this world where everything seems to affirm our solidarity with the totality of existence, where we are caught up in the gears of a universal mechanism, our first feeling, our ineradicable illusion, is a feeling or illusion of freedom. To be in the world is this hesitation, this interval in existing, which we have seen in the analyses of fatigue and the present.” (Lévinas, 1988,43-4) 7from a TV interview. THE POETRY OF NIKOS KAROUZOS From Redwriter [ Ερυθρογρ?φος ], in Collected Works, Vol . II, Athens: Ikaros. 1993, 463-4. [Athens: Apopeira, 1990, 9-10.] JESUS ANTI-OEDIPUS* Why were we once saving till the fifth day the Paschal lamb? The scriptures say: with this victim’s meat we ought to cleanse all of our senses. To give life to the whitest wave miraculous odors in the extension of the chest. Ideals to death. For us to witness the illustrious dawns of Absinthe and for the soul to be a deeply carved ornament on the fore we named will. Then many deer running amidst the evergreen growth with watery hymns, then, the unintended angels descending with heights spiraling in their momentum offer themselves to the luminous Adventure. Whence the need for speech and our sufferings covered with flags like the glorified dead. An incorporeal finger pointing at the flamboyant and fragrant holocausts within the tired horizons and the exhausted breadths with joys of the mistletoe on fire and shivering all of the green-leaved love. Something would have chirped again had we not driven it away— maybe the ewe’s grass. Something would have called us to the eternal resurrection— maybe the grace of spring. But now our heart is fiercely blinded, withdrawn to the appearances of Hades. Silence and ice incessantly cover the Infant Spirit in thatched times. While the cherry trees are dreaming faintly glowing in absolute darkness there’s nothing the Babylonians can contemplate in labs with automatic colored lights. How to rejoice now in the fifth day of the lamb? We have forked the stars. We’ve gradually become supposedly sublime with plucked chimeras in our hands. Avenged relentlessly by science. *Though the poem appears in a 1990 collection, it was actually written in 1968. Hence the reader must be aware in not associating Karouzos’ Anti-Oedipus with the famous 1972 work of Deleuze and Guattari, given that the former precedes the latter. ΙΗΣΟΥΣ ΑΝΤΙ-ΟΙΔΙΠΟΥΣ Γιατ? κρατο?σαμε κ?ποτε ?ς την π?μπτη μ?ρα το πασχαλιν? πρ?βατο; Τα κε?μενα λ?νε: μ’ αυτο? του θ?ματος το κρ?ας ?πρεπε να καθαρ?σουμε ?λες τις αισθ?σεις. Για να δ?σουμε κ?μα στη ζω? λευκ?τατο θαυμ?σιες ευωδι?ς στην ?κταση του στ?θους. Ιδανικ? στο χ?ρο. Για να βλ?πουμε τα λαμπρ? χαρ?ματα του ?ψινθου και να ’ναι η ψυχ? στ?λισμα βαθυχ?ρακτο της πλ?ρης που την ε?παμε θ?ληση. Τ?τε πολλ?ς δορκ?δες τρ?χοντας αν?μεσα στην καταπρ?σινη φ?ση με τους υδ?τινους ?μνους, τ?τε, κατεβα?νοντας οι αθ?λητοι ?γγελοι με κυλινδο?μενο το ?ψος στην ορμ? τους χαρ?ζονται της αστραφτερ?ς Περιπ?τειας. ?θεν η μιλι? γι’ αυτ? χρει?ζεται και τα δειν? σκεπ?ζονται ωσ?ν τους τιμημ?νους νεκρο?ς με σημα?ες. Ασ?ματο δ?χτυλο δε?χνει τα φλογ?δη και μοσχοβ?λα ολοκαυτ?ματα στους κουρασμ?νους ορ?ζοντες στα εξουθενωμ?να πλ?τη καθ?ς αν?βουν οι χαρ?ς του νερα?δ?ξυλου και τρ?μει ολ?κληρη η πρασιν?φυλλη αγ?πη. Κ?τι θα κελαηδο?σε π?λι αν δεν το δι?χναμε— μπορε? της προβατ?νας το χορτ?ρι. Κ?τι θα μας καλο?σε στην απ?ραντη αν?σταση— μπορε? του ?αρος η χ?ρη. Μα η καρδι? μας ?γρια τυφλ?θηκε π?ρασε στα φαιν?μενα του ?δη. Σιγ? και π?γος αδι?κοπα σκεπ?ζει στους αχυρ?νιους καιρο?ς το Ν?πιο Πνε?μα. Την ?ρα που ονειρε?ονται οι βυσσινι?ς και λ?μπουν αμυδρ? μεσ’ στο απλ?τατο σκοτ?δι τ?ποτα δε στοχ?ζονται οι βαβυλ?νιοι στα εργαστ?ρια με τ’ αυτ?ματα χρωματιστ? φ?τα. Π?ς να χαρο?με πια την π?μπτη μ?ρα του προβ?του; Φουρκ?σαμε τ’ αστ?ρια. Γ?ναμε σιγ?-σιγ? δ?θεν υπ?ροχοι με μαδημ?νες χ?μαιρες στα χ?ρια. Μας ν?μεται σκληρ? η επιστ?μη. From: Redwriter [Ερυθρογρ?φος], in Collected Works, Vol. II, Athens: Ikaros. 1993, 472. [Athens: Apopeira, 1990, 18.] DIALECTΙCS OF SPRING Christ the straight angle; Christ the Pythagorean theorem. Christ the infinitesimal calculus from above the blessed Sets Christ. Christ the tessellation of massive particles Christ the zero mass. Hence we spray numbers and fields of lust. We are carabineers of diseased logic plus something— Observed means observer and Hekate The darkness luminous and light in the dark Astarte banqueters demons from today. ΔΙΑΛΕΚΤΙΚΗ ΤΟΥ ΕΑΡΟΣ Χριστ?ς η ορθ? γων?α· Χριστ?ς το πυθαγ?ριο θε?ρημα. Χριστ?ς ο απειροστικ?ς λογισμ?ς ?νωθεν ?λβια Χριστ?ς τα Σ?νολα. Χριστ?ς η ψηφιδογραφ?α στα μαζικ? σωμ?τια Χριστ?ς η μ?ζα μηδ?ν. ?ρα ψεκ?ζουμε αριθμο?ς και πεδ?α λαγνε?ας. Ε?μαστε τυφεκιοφ?ροι νοσο?σης λογικ?ς και κ?τι-- παρατηρο?μενο σημα?νει παρατηρητ?ς και Εκ?τη σκ?τος το π?μφωτο και φως εν τ? σκοτ?? η Αστ?ρτη συνδαιτημ?νες δα?μονες απ’ ?ρτι. From: Redwriter [Ερυθρογρ?φος], Athens: Apopeira, 1990, 18. [1993, II, 472]. CREDO (as we are used to say in Latin) Α I believe in one Poet expelled from heavens / fugitive from the god and vagabond, Empedocles / and here on earth / exile on the earth etc. of Baudelaire /. Β I believe in one Computer inside thunder and through matter. Γ Suffering undefiled / substantive / the Poet uplifts himself slow-burning suicidal implying lengthy sleeps. Δ Cutting down on prospective mistakes. Ε Of all things visible and invisible officiating the onion-peelings. Ζ The Poet has nothing / see the departed /. Η I believe in one Poet that says: madness I enjoy; he ridicules existence; let me light up from my mana. Θ Syntax he doesn’t care about when musicality commands him. Along with still more licenses, and Ts are played according to the concept sound anywhere. E.g. the winters here, he winters there; it will not come—I will not rest, etc. etc. Ι The Poet exercises thought until it’s stripped down. Κ And if he’s Greek he must always study the fineness of Attica, in light, mountains, fields and sea. For this fineness teaches language. Λ And if he’s deeply destined the Poet expresses the unexplainable of the explained; he happens to be a rightful heir to the scientist and his predecessor. Μ On the froth he does not last; the Poet blusters at the bottom of the pot. Ν Flamebred and never redeemed. Ξ The Poet must sometimes say: what a consumption of presence — be a bit lonely for a change! Ο The Poet is twilit. Π He is susceptible of deaths and resurrections. Ρ He looks from the corner of his eye and exists in a glance. Σ He follows behind the mother. Τ Eveningless when it comes to age. Υ I believe in one Poet who says: let the purities coincide. Until the Corinth of the Universe or even further. Φ In a higher despair. Χ In a brighter quintessence. Ψ In one sensation that lifts off. Ω Forgiving everyone. CREDO (ως ε?θισται να λ?με λατινιστ?) Α Πιστε?ω εις ?να Ποιητ?ν εκτ?ς ουρανο? / φυγ?ς θε?θεν και αλ?της, Εμπεδοκλ?ς / και επ? της γης / εξ?ριστος π?νω στη γη κ.λπ. του Βωδελα?ρου /. Β Πιστε?ω εις ?να Υπολογιστ?ν εντ?ς κεραυνο? και δια της ?λης. Γ Υποφ?ροντας ?χραντα / ουσιαστικ?ν / ο Ποιητ?ς ανατε?νεται βραδυφλεγ?ς αυτ?χειρας εξυπακο?οντας πολ?ωρους ?πνους. Δ Τα υποψ?φια λ?θη λιγοστε?οντας. Ε Ορατ?ν τε π?ντων και αορ?των ιερουργ?ντας την αποκρομμ?ωση. Ζ Ο Ποιτ?ς ?χει τ?ποτα / βλ?πε τους αναχωρ?σαντες /. Η Πιστε?ω εις ?να Ποιητ?ν που λ?ει: η τρ?λα μ’ αρ?σει· γελοιοποιε? την ?παρξη· ας αν?ψω απ’ τη μ?να μου. Θ Συνταχτικ? δεν το γνοι?ζεται στην προσταγ? της μουσικ?τητας. Μαζ? και μ’ ?λλες ακ?μη λευτερι?ς, και τα νυ πα?ζονται κατ? την ?ννοια ?χος οπουδ?ποτε. Π.χ. τον χειμ?να εδ?, το χειμ?να εκε?· δε θ? ’ρθει – δεν θα καταλαγι?σουμε, κ. λπ. κ.λπ. Ι Ο Ποιητ?ς γυμν?ζει τη σκ?ψη σε απογ?μνωση. Κ Κι αν ε?ναι ?λληνας οφε?λει να σπουδ?ζει π?ντοτε της Αττικ?ς τη λεπτ?τητα, σε φως, βουν?, χωρ?φια και θ?λασσα. Διδ?σκει γλ?σσα η λεπτ?τητα το?τη. Λ Κι αν ε?ναι βαθι? πεπρωμ?νος ο Ποιητ?ς εκφρ?ζει το ανεξ?γητο του εξηγητο?· τυγχ?νει ν?μιμος δι?δοχος του επιστ?μονα και προκ?τοχ?ς του. Μ Στον αφρ? δεν ?χει δι?ρκεια· στο πατοκ?ζανο μα?νεται ο Ποιητ?ς. Ν Φλογοδ?αιτος και ποτ? ξελυτρωμ?νος. Ξ Ο Ποιητ?ς κ?ποτε πρ?πει να λ?ει: μεγ?λη καταν?λωση παρουσ?ας – γενε?τε και λ?γο μοναξι?ρηδες! Ο Ο Ποιητ?ς ε?ναι αμφ?φλοξ. Π Επιδ?χεται θαν?τους και αναστ?σεις. Ρ Ακροθωρ?ζει και υπ?ρχει σε ξαφνοκο?ταγμα. Σ Ε?ναι ουραγ?ς της μητ?ρας. Τ Αν?σπερος απ? ηλικ?α. Υ Πιστε?ω εις ?να Ποιητ?ν που λ?ει: να συμπ?σουν οι αγν?τητες. Μ?χρι την Κ?ρινθο του Σ?μπαντος ? μακρ?τερα. Φ Σε αν?τερη απελπισ?α. Χ Σε φαειν?τερη πεμπτουσ?α. Ψ Σε μια α?σθηση που πτηνο?ται. Ω Συγχωρ?ντας τους π?ντες. From Large Sized Logic [ Λογικ? μεγ?λου σχ?ματος ], Athens: Erato, 1989, n.p. [1993, II, 521-3]. (shrink)

In several jurisdictions, sex offenders may be offered chemical castration as an alternative to further incarceration. In some, agreement to chemical castration may be made a formal condition of parole or release. In others, refusal to undergo chemical castration can increase the likelihood of further incarceration though no formal link is made between the two. Offering chemical castration as an alternative to further incarceration is often said to be partially coercive, thus rendering the offender’s consent invalid. The (...) dominant response to this objection has been to argue that any coercion present in such cases is compatible with valid consent. In this article, we take a different tack, arguing that, even if consent would not be valid, offering chemical castration will often be supported by the very considerations that underpin concerns about consent: considerations of autonomy. This is because offering chemical castration will often increase the offender’s autonomy, both at the time the offer is made and in the future. (shrink)

Volume 19, Issue 6, June 2019, Page W3-W4.

In recent years, direct brain interventions have shown increased success in manipulating neurobiological processes often associated with moral reasoning and decision-making. As current DBIs are refined, and new technologies are developed, the state will have an interest in administering DBIs to criminal offenders for rehabilitative purposes. However, it is generally assumed that the state is not justified in directly intruding in an offender’s brain without valid consent. Thomas Douglas challenges this view. The state already forces criminal offenders to go to (...) jail without their consent. This represents a serious interference with an offender’s rights. If criminal offenders are already morally liable to incarceration, why is the state not also entitled to administer DBIs without consent for the purposes of rehabilitation? Douglas argument focuses on the right to ‘bodily integrity’. He argues that there is no compelling reason to believe that bodily rights that protect an offender from non-consensual DBIs are stronger than rights that protect an offender from incarceration. This paper will extend Douglas’ analysis. It will consider the more fundamental right to ‘mental integrity’. The right to mental integrity defends an inner sphere of liberty. It protects critical capacities necessary for the exercise of autonomous human agency—without which a vast majority of moral rights could not exist. Thus, the right to mental integrity is ultimately more important for a moral assessment of DBIs. The right strongly suggests that both presently, and in the future, there may be many cases in which the state is not entitled to administer DBIs to criminal offenders without valid consent. (shrink)

This paper examines the affective disorders plaguing many young people and the problem of attention-deficit hyperactivity disorder in particular. It aims to define the limits of the critique of British educationalist Sir Ken Robinson in terms of his philosophy of ‘creativity’ through a consideration of the ideas of French philosopher Bernard Stiegler, especially the notions of ‘industrial temporal objects’ and stupidity. It makes the case for adopting elements of each distinct research paradigm as a prolegomena to forging a social critique (...) of capitalist-dominated, market-led educational institutions. The former, it will be seen, identifies some of the problems facing teachers in terms of the use and application of technology, the false divide between arts and the humanities, but falls short of explaining the root of the structural and psychic malaise in neo-liberal regimes regarding classroom breakdown in general. The latter, despite the apocalyptic tone of some his pronouncements provides an update and radicalization of Deleuze’s societies of control thesis in terms of what Stiegler designates ‘uncontrollable societies’. Stiegler, it will be seen, presents a critique of technology that is all the more pressing in an age in which the loss of expectation in the lives of young people can lead to a corresponding fall off or destruction in ‘deep attention’. I want to test the hyperbole of Stiegler’s assertion that young people today suffer from a ‘colossal’ attention deficit disorder of unprecedented scale and magnitude. (shrink)

An influential strain in the literature on state punishment analyzes the permissibility of punishment in exclusively deontological terms, whether in terms of an individual’s rights, the state’s obligation to vindicate the law, or both. I argue that we should reject a deontological theory of punishment because it cannot explain what is unjust about mass incarceration, although mass incarceration is widely considered—including by proponents of deontological theories—to be unjust. The failure of deontological theories suggests a minimum criterion of adequacy (...) for a theory of punishment: it must take aggregation sufficiently seriously that it returns plausible results when scaled up from individual cases to large public institutions. In this vein, I briefly sketch a prioritarian metric for evaluating the use of custodial sanctions as a means of creating and allocating social advantage. (shrink)

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

The VIA Inventory of Strengths and the VIA model were originally developed to assess and study 24 character strengths. In this paper, I discuss how the VIA Inventory and its character strength model can be applied to the field of moral education with moral philosophical considerations. First, I review previous factor analysis studies that have consistently reported factors containing candidates for moral virtues, and discuss the systematic structure and organization of VIA character strengths. Second, I discuss several issues related to (...) the VIA model, including a lack of previous studies that directly support the moral justifiability of the model and the presence of a fundamental virtue component required for optimal moral functioning in virtue ethics, phronesis, practical wisdom, in the model. Finally, I propose future directions for research on the VIA model in order to address the aforementioned issues and facilitate the application of the model in moral education. (shrink)

Youths with disruptive behavior disorders and psychopathic traits showed reduced amygdala responses to fearful expressions under low attentional load but no indications of increased recruitment of regions implicated in top- down attentional control. These findings suggest that the emotional deficit observed in youths with disruptive behavior disorders and psychopathic traits is primary and not secondary to increased top- down attention to nonemotional stimulus features.

Rising rates of female incarceration within the United States are incompatible with the lack of federal standards outlining the rights of incarcerated mothers and their children. A robust body of evidence demonstrates that prison nurseries, programmes designed for mothers to keep their infants under their care during detainment or incarceration, provide essential and beneficial care that could not otherwise be achieved within the current carceral infrastructure. These benefits include facilitation of breastfeeding, bonding during a critical period of child (...) development, and decreased recidivism rates for participants. Legal precedent exists to support the rights of the mother to continue to parent their child but remains in stark opposition to current prison infrastructure that could allow them to do so. Existing state policies also have inconsistent mechanisms for determining child eligibility and should move to centre decision-making on a case-by-case basis. This work will demonstrate that a just society, supported by law and ensuring maternal–child welfare supports the establishment of prison nursery programmes as a part of the existing right to healthcare for incarcerated individuals. (shrink)

오늘날 청소년들은 순수음악보다 대중가요를 선호하고 이에 열광하고 있다. 이러한 현상에 대한 기존 연구들은 주로 대중가요 자체가 지니고 있는 저급성, 대중가요 가사에 나타난 저속성, 상업주의에 물든 청소년의 수동적인 수 용자세에 초점을 맞추어 이에 대한 비판과 더불어 각성을 촉구하고 있다. 하지만 본고에서는 이러한 기존 연구가 청소년의 대중가요 선호 현상에 대한 부정적인 측면만을 과도하게 부각시키고 있다는 인식의 기초 하에 기존 연구 결과들을 비판적으로 재검토해 보고자 하였다. 이를 위해 대중가요에 대한 기존의 개념 규정을 비판적으로 살펴보았고, 대중가요를 선호하면서 나타나는 청소년 문화 양상을 하위 문화관의 입장에서 (...) 고찰해보았다. 즉 우리 청소년의 삶에서 대중가요가 차지하는 현실을 인정하고, 하나의 사회현상으로 등장한 청소년의 대중가요 선호를 문제시하여 비판하기보다 인생의 긴 행로 중 청소년이라는 시기에 일시적으로 나타나는 지극히 자연스러운 과정으로 이해하면서 기성세대의 관점에서가 아니라 청소년의 입장에서, 그들의 문화를 살펴보고자 하였다. (shrink)

성매매특별법 시행 이후 인터넷을 통한 성매매가 현저히 증가하는 가운데 최근자료에 의하면 성매매사범 중 1/5이 청소년을 대상으로 한 성매매로 밝혀졌다. 대부분의 성매매 청소년은 인터넷 대화방이나 커뮤니티를 통해 성매수자를 만나고 있으며 이러한 사이버성매매 현상은 위기 청소년의 소비욕망과 인터넷이 주는 익명성과 편리성이 만나 파괴적 결과를 창출한 것으로 보인다.본 논문의 목적은 인터넷을 통한 청소년 사이버성매매의 실태와 대책에 대해 논의하고자 하는 것이다. 이를 위해 제2장에서는 청소년 사이버성매매의 정의와 쟁점, 청소년의 성관련 온라인 채팅사이트 이용 실태에 대하여 알아본다. 그리고 제3장에서는 청소년 사이버성매매의 유형 및 사례, 실태에 대하여 (...) 논의한다. 제4장에서는 청소년 사이버성매매의 대책을 기술적ㆍ법적ㆍ제도적 접근과 사회문화적 접근, 윤리적ㆍ교육적 접근으로 나누어 논하고 있다. 결론에서는 본 논문의 의의와 한계, 청소년에 대한 인터넷 사용의 윤리와 성윤리 교육의 중요성에 대해 논하고 있다. (shrink)

Many adolescents use their electronic devices to send each other sexually explicit texts, photos, and videos of themselves—commonly known as sexting. This can be fun and is not usually problematic. However, if the intended recipient decides to share these sexts with a broader audience, the consequences for the depicted can be detrimental. The purpose of this study was to investigate the prevalence of sext-sharing among Dutch adolescents and explore the characteristics of those who do, to gain a better understanding of (...) factors involved in dissemination. We used data from “Sex under the age of 25,” a representative national survey on sexual health among a sample of 20,834 Dutch 12–24-year-olds. The prevalence of sext-sharing was estimated using Complex Samples. Logistic regressions were used to assess associations between demographics, school-based sexting education, sexual- and online behavior, and mental health and sext-sharing. About 4% of the adolescents reported having shared someone else's sext in the last six months. Being male, aged 12–14 years, frequent social media usage, watching online porn, sexual experience, and being subjected to sext-sharing themselves associated most strongly with sext-sharing. Our findings show that the likelihood of sext-sharing is lower in older adolescents and that it associates with the extent of adolescents' sexual curiosity and online activity. The overlap between sharing sexts of others and having one's own sext shared suggests that dissemination of personal sexual content might be normalized or used as an act of retribution. Further research could be helpful to explain the mechanisms underlying this overlap. The results of this study illustrate the importance of exposing adolescents to evidence based preventive educational interventions on sexting from 12 years onwards and not just within the context of traditional school-based sex education, but also as a part of the media-literacy curriculum. (shrink)

_Youth in Education_ explores the multiple, interrelated social contexts that young people inhabit and navigate, and how educational institutions cope with increasing ethnic, cultural and ideological diversity. Schools, families and communities represent important settings in which young people must make successful transitions to adulthood, and the classroom often becomes a battleground in which these contexts and values interact. With contributions from the UK, Belgium, Germany and Canada, the chapters in this book explore rich examples from Europe and North America to (...) suggest strategies that can help to counter negative perceptions, processes of stigmatization and disengagement, instead prioritising peer support and cooperative learning to give pupils a renewed sense of worth. This book takes the growing ethno-cultural diversity in education systems to heart and studies the various related educational processes from a multidisciplinary and multi-method approach. It aims to offer more insight into underlying mechanisms that are often implicit, but can be important factors that positively or negatively influence educational trajectories and outcomes. It is essential reading for researchers, academics and postgraduate students in the fields of education, sociology, higher education, policy and politics, and social and cultural geography. (shrink)

Informed by Critical Race Theory, this quantitative study supports civic educators in understanding the role of classroom climate and racial identity in students’ civic engagement during a statewide middle school civics mandate (n = 4707). Findings reveal that students of color experience higher civic engagement and lower civic attitude scores than white-identifying peers, after controlling for school, classroom, and affluence indicators. Students’ perception of whiteness (or perhaps majority status) appeared to correlate with positive civic knowledge and civic attitude, but relative (...) civic inaction. These findings suggest differences in civic outcomes as early as middle school between white-identifying students and students of color. Such differences offer implications for civic education interventions that address not only effective instruction, but civic inequities, students’ perceived agency, and curricular content. (shrink)

During a divisive political time, it is critical that social studies teachers, teacher educators, and scholars commit to justice, equity, inclusivity, and diversity when teaching, engaging, and learning with emerged bilingual (EB) students. This study examines how late arrival EB students and their teachers conceptualize social studies, citizenship, and civic education through a framework of culturally and linguistically relevant citizenship education (CLRCE). The findings in this study extend the original CLRCE framework by drawing from multiple sites of pedagogical ideas and (...) action to support late arrival EB students inside and outside of the social studies classroom. This study offers examples for how to implement CLRCE in communities experiencing similar demographic shifts as well as in schools who are interested in centering the cultural, linguistic, and civic experiences of their students. Specifically, this study reveals pedagogical examples and sites of critical citizenship that center EB students’ ideas, experiences, assets, and actions in civic society and in the social studies classroom, offering ways to rethink and reimagine civics education. (shrink)

The study examined the effect of celebrity attractiveness, celebrity trustworthiness, and celebrity cause fit on the attitude toward green cosmetics. This was followed by the effect of brand awareness, brand associations, brand loyalty, perceived quality, brand credibility on brand equity, including the impact of attitude toward green cosmetics and brand equity on the willingness to purchase green cosmetics among of young Chinese consumers. This study adopted a cross-sectional design and collected quantitative data from 301 respondents using a structured questionnaire, which (...) was distributed online using various social media platforms. It was found that celebrity attractiveness, celebrity trustworthiness, and celebrity cause-fit had a significant impact on the attitudes toward green cosmetic, while brand loyalty, perceived quality, and brand credibility substantially affected brand equity. Moreover, the attitudes toward green cosmetics and brand equity had a strong impact on the willingness to purchase green cosmetics. To increase the sales for green cosmetics, the advertisements for it should have appeal, trustworthiness, and cause-fit celebrities to improve consumers’ attitudes and willingness to purchase green cosmetics. Finding of this study provide a guideline for green cosmetic manufacturers, to direct their resources to enhance brand loyalty, credibility, and perceived quality of the product they produce by highlighting the difference between conventional and green cosmetics. (shrink)

Experience-dependent neural plasticity is high in the developing brain, presenting a unique window of opportunity for training. To optimize existing training programs and develop new interventions, it is important to understand what processes take place in the developing brain during training. Here, we systematically review MRI-based evidence of training-induced neural plasticity in children and adolescents. A total of 71 articles were included in the review. Significant changes in brain activation, structure, microstructure, and structural and functional connectivity were reported with different (...) types of trainings in the majority of the studies. Significant correlation of performance improvement with neural changes was reported in 51% of the studies. Yet, only 48% of the studies had a control condition. Overall, the review supports the hypothesized neural changes with training while at the same time charting empirical and methodological desiderata for future research. (shrink)

Incarceration served as a primary apparatus by which abolition democracy was defeated after Reconstruction. Carceral institutions—such as the penitentiary, the convict-lease system, and the chain gang—functioned to demarcate the racial limits of citizenship and to impede equal political power. This article turns to W. E. B. Du Bois to argue that incarceration constrains democratic political equality. Turning to Du Bois’s treatment of crime and imprisonment in works including The Philadelphia Negro (1899), “The Spawn of Slavery” (1901), and The (...) Souls of Black Folk (1903), alongside archival material, I situate incarceration in Du Bois’s democratic thought. According to Du Bois, carceral institutions bounded ideas of full citizenship, fueled panic over Black “criminality,” fomented feelings of inferiority, and hampered the possibility for abolition democracy, a multiracial, multiclass movement committed to worker democracy and a future rid of slavery and subjugation. Du Bois shows us how carceral institutions run into tension with democratic ideals. (shrink)

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

The COVID-19 pandemic and the quarantine undergone by children in many countries is a stressful situation about which little is known to date. Children and adolescents' behaviors to cope with home confinement may be associated with their emotional welfare. The objectives of this study were: to examine the coping strategies used out by children and adolescents during the COVID-19 health crisis, to analyze the differences in these behaviors in three countries, and to examine the relationship between different coping modalities and (...) adaptation. Participants were 1,480 parents of children aged 3–18 years from three European countries. The children's mean age was 9.15 years. Parents completed an online survey providing information on symptoms and coping behaviors observed in their children. The most frequent coping strategies were accepting what is happening, collaborating with quarantine social activities, acting as if nothing is happening, highlighting the advantages of being at home, and not appearing to be worried about what is happening. Compared to Italian and Spanish children, Portuguese children used a sense of humor more frequently when their parents talked about the situation. Acting as if nothing was happening, collaborating with social activities, and seeking comfort from others were more likely in Spanish children than in children from the other countries. Compared to Portuguese and Spanish children, Italian children did not seem worried about what was happening. Overall, an emotional-oriented coping style was directly correlated with a greater presence of anxious symptoms, as well as to mood, sleep, behavioral, and cognitive alterations. Task-oriented and avoidance-oriented styles were related to better psychological adaptation. Results also show that unaffected children or children with a lower level of impact were more likely to use strategies based on a positive focus on the situation. This study provides interesting data on the strategies to be promoted by parents to cope with the COVID-19 health crisis in children. (shrink)

BackgroundMonitoring recovery–stress balance in sport is becoming more relevant to prevent training maladaptation and reach the optimal performance for each athlete. The use of questionnaires that identify the athlete’s recovery–stress state have much acceptance in sports due to reliability and useful, furthermore for its low cost. Identifying possible differences between sport modalities and sex is important to determine specific needs and possible intervention ways to keep a recovery–stress balance. The aim was to analyze the differences in the recovery–stress state and (...) mood states by sex and sport type during the competitive phase in young Mexican athletes. As a secondary objective, the psychometric properties of the Mexican version of the Recovery–Stress Questionnaire for Athletes were analyzed.MethodsA cross-sectional study was carried on with 461 athletes, 17.95 years old, from six sports disciplines. The RESTQ-Sport and Profile of Mood States were applied in a single moment. Differences by sex and sports modality were analyzed. RESTQ-Sport’s confirmatory factor analysis was performed after the stress and recovery theoretical structure of two stress and two recovery dimensions, and last, the concurrent validation with the POMS was carried on.ResultsSignificant differences by sex were found in the General Recovery and Sport Stress dimensions of the RESTQ-Sport as well as Vigor factor of the POMS, being higher for men; furthermore, both the Sport Recovery dimension of RESTQ-Sport and Cholera and the Fatigue and Depression factors from POMS also had differences by sport type, showing a less recovery and high stress for individual sport athletes. Goodness-of-fit indexes of the model for the RESTQ-Sport were acceptable. Pearson’s correlation between questionnaires was moderate.ConclusionThe recovery–stress state shows differences in the function of sex and sport modality. More special attention is suggested for women and individual sport athletes. The higher punctuation for men compared with women in sport stress dimension did not negatively affect the recovery–stress balance for male athletes. Finally, the Mexican context adaptation of the RESTQ-Sport provides a psychometric instrument suitable to assess the recovery–stress balance in Mexican athletes. (shrink)

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