youth identity
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This paper aims to discuss South African youths living in democratic South Africa, it will look critically on the youth definition and, highlight a brief outlook on the youth and society in the African context. It will look African youths as centre of social interfaces and revolution, due to their role in in different structures, culture, sacraments, and social movement. Moreover, it will examine the Born Free generation is an attempt to trigger a dialogue necessary to challenge youth identity crises, youth disparities in education, housing, health care and employment opportunities. Lastly, this paper will look closer on conditions facing young Blacks in today’s South Africa in relation to identity crisis, challenges and opportunities of today’s youths.

This review of articles follows the Snyder methodology (2019) and is based on a study that was the collection, analysis and comparison of relevant publications on the topic of identity over the past fve years by quantitative and qualitative methods in the Web of Science and Scopus repositories.The scientometric analysis representing the research macrolevel made by means of the VOSviewer_1.6.16_exe CitNetExplorer_1.0.0_exe programs made it possible to distinguish in a vast array of publications the most relevant and cited articles, verified by the scientific community, focused the attention of scientists on semantic “nodes,” that is, values that guide social practices, and also allowed questions to be answered on background practices, organizing knowledge within the framework of discursive analysis M. Fuko. Micro-level, — analytical reading of texts, — made it possible to analyze the main trends in the development of identity studies and summarize the findings. The research undertaken shows that the concepts of political identity and youth identity are not limited to the traditional framework of ethnicity and race, but include a wide range of social and personal conditions, the study of which has great theoretical and practical significance. The study of the identity of emigrants, students, women, former military and many other social groups makes it possible to adopt more effective public policy measures and reduce the distance between managers and managers.Dedicated semantic clusters can be investigated in the new social conditions of Russia, and future finds of domestic researchers in this area will become a resource and contribution to the development of science and society. The absolute predominance of Anglo-Saxon studies in this topic, coupled with the obviously growing attention of researchers to unique and, sometimes, autonomous social groups, as well as identities in a state of transit, opens up great opportunities for Russian researchers to disseminate Russian empirical material and include examples from domestic social and political practices of transformation in the wider context of international sociology and political science.

This article is devoted to the study of urban youth local identity in a large and medium city. This identity is manifested in everyday interaction with the urban community, its socio-political institutions and visitors and affect the level of public and political participation, the presence of constructive civic practices. The aim is to identify and describe the main components and place of local youth identity in the system of social identities in large and medium-sized cities of Krasnodar krai (Krasnodar, Novorossiysk, Sochi and Armavir). The empirical basis of the study was made up of focus group transcripts conducted with various groups of young people (schoolchildren, students, and working youth). To verify the conceptual model a modified version of the Kuhn-McPartland method was used. On the basis of the conducted empirical research, the place of local identity in the system of urban youth social and territorial identities was revealed. The dependence between the size of a city and a cohort of young people and a local identity was shown. Such components of young people local identity as awareness of the city and its socio-political life, attitude towards representatives of other communities, a sense of their involvement in city life, the desire to stay and live in the city, the will to work for the benefit of the city, to participate in its socio-political life. The study made it possible to identify the valence of youth identity (negative, neutral, positive). The trajectories of young people spatial mobility that affect the degree of actualization and valence of local identity were also described. The dependence between the strength of youth local identity and participation in public and political activity for the benefit of the city and the region, participation in the activities of public and political organizations has been revealed.

<p>Examination of how the United Nations ('UN') and World Bank construct youth affected by armed conflict and political instability (referred to as 'youth-in-conflict') in their respective youth policies reveals that the UN constructs youth-in-conflict as 'victims' requiring protection. This results in humanitarian/rights-based approaches to youth development. In contrast, the World Bank constructs youth-in-conflict as 'capital' that has potential to bring about economic growth, resulting in economics-driven policies. Such divergent identity constructions are because 'youth' and 'youth identity' are fluid concepts used in various ways by different people in different contexts. In peace and conflict studies, the dominant discourses in relation to youth-in-conflict are that youth are either 'victims' of war or 'troublemakers'. Both discourses are contested by an emerging third discourse of youth as peacebuilders, which challenges the representation of youth-in-conflict as passive victims or as negative threats. While the UN and World Bank’s respective humanitarian/development and neo-liberal economic approaches shape these divergent youth-in-conflict constructions, both institutions are also influenced by the global trends in youth-in-conflict discourses. This 'discursive' relationship means that as the UN and World Bank engage in the global youth debate and are shaped by more complete understandings of youth-in-conflict, they will also have an influential role in perpetuating or challenging dominant discourses.</p>

<p>Examination of how the United Nations ('UN') and World Bank construct youth affected by armed conflict and political instability (referred to as 'youth-in-conflict') in their respective youth policies reveals that the UN constructs youth-in-conflict as 'victims' requiring protection. This results in humanitarian/rights-based approaches to youth development. In contrast, the World Bank constructs youth-in-conflict as 'capital' that has potential to bring about economic growth, resulting in economics-driven policies. Such divergent identity constructions are because 'youth' and 'youth identity' are fluid concepts used in various ways by different people in different contexts. In peace and conflict studies, the dominant discourses in relation to youth-in-conflict are that youth are either 'victims' of war or 'troublemakers'. Both discourses are contested by an emerging third discourse of youth as peacebuilders, which challenges the representation of youth-in-conflict as passive victims or as negative threats. While the UN and World Bank’s respective humanitarian/development and neo-liberal economic approaches shape these divergent youth-in-conflict constructions, both institutions are also influenced by the global trends in youth-in-conflict discourses. This 'discursive' relationship means that as the UN and World Bank engage in the global youth debate and are shaped by more complete understandings of youth-in-conflict, they will also have an influential role in perpetuating or challenging dominant discourses.</p>

AbstractThe digital culture has a profound influence on the formation of personal identity among the youth of Gens Y and Z. The networked society has strongly affected the process of forming an “inner identity,” a critical task in the adolescent period. The design of digital social media and apps can enslave youth in the “hive” and take away the solitude and resources needed for them to cultivate their “inner identity.” Therefore, there is a need for institutions such as school, family, and church to reinvent better ways to accommodate youth and engage them with digital media with responsibility and discernment.

The present article delineates a distinction between New Religious Movements (NRMs) and a specific category of youth movement—which we will designate as Youth Identity Movements (YIM)—that is frequently, but not invariably, an NRM. We will argue that this distinction has been missed in large part because of the overlap between the participants in these two movements. We will further point out that, back in the Seventies when new religions emerged as significant social phenomena, it would have been difficult to have distinguished religiously-oriented Youth Identity Movements from other New Religious Movements. It is only now, with the benefit of hindsight and the ageing of NRM memberships, that such movements can be brought into focus.

This study analyzed the interpretation of the self-identity projected by Tasya Farasha through her YouTube content. The development of youth identity today cannot be separated from the role of social media. In this context, Tasya Farasha’s content was examined from the viewpoint of the audience who watched it. This study uses a reception analysis methodology with focus group discussion as data collection technique. The informants in this study were selected based on criteria and classified based on three different universities in Jakarta. The result showed that the informants perceived the content of Tasya Farasya’s broadcast as a reference for youth in forming self-identity both culturally and persuasively in speech and action. The self-identity that Tasya Farasya projects led to a cosmopolitan identity. An identity that sees human’s equality in a community. This self-identity also shows its resistance to various dogmas that discriminate against differences.

Renegades: Digital Dance Cultures from Dubsmash to TikTok interrogates the roles that Dubsmash, social media, and hip hop music and dance play in youth identity formation in the United States. It explores why Generation Z—so-called Zoomers—use social media dance apps to connect, how they use them to build relationships, how race and other factors of identity play out through these apps, how social media dance shapes a wider cultural context, and how community is formed in the same way that it might be in a club. These Zoomer artists—namely D1 Nayah, Jalaiah Harmon, TisaKorean, Brooklyn Queen, Kayla Nicole Jones, and Dr. Boffone’s high school students—have become key agents in culture creation and dissemination in the age of social media dance and music. These Black artists are some of today’s most influential content creators, even if they lack widespread name recognition. Their artistic contributions have come to define a generation. And yet, up until this point, the majority of influential Dubsmashers have not been recognized for their influence on US popular culture. This book tells their stories.