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France experienced an unprecedented wave of terrorist attacks in 2015. Following these tragic events, social science researchers felt the need to undertake new work to better understand the dynamics of this new radicalism. This book is the result of one of these attempts. A large quantitative and qualitative survey was conducted among French lycéen students in order to gather substantive information and propose an interpretation of the penetration of radical ideas, be they religious or political, among them.

How widespread are these radical ideas? What are the main characteristics of youngsters who share them? Are there links between religious radicalism and political radicalism? How do young people feel about the 2015 terrorist attacks? How do young people use media and social media to keep abreast of and understand radical acts and opinions? Those are the main questions explored in this book.

Contributors are: Vincenzo Cicchelli, Alexandra Frénod, Olivier Galland, Laurent Lardeux, Anne Muxel, Jean-François Mignot and Sylvie Octobre.

Christendom is fragmented in many denominations with different religious beliefs and histories that make them distinct and different from one another. In Nigeria the mainline denominations are Catholic, Anglican, Methodist, Presbyterian and Assemblies of God churches with the many multi-faceted Pentecostal churches gradually making serious in road into the religious arena. This is a qualitative research. Oral interviews were conducted by the researcher and research assistants to generate data. The data so collected was then analyzed through the phenomenological method to arrive at results. The population of the study is Christian Nigerian Youths who belong to double denominations. Furthermore, using the snowball sampling technique, youths who belong to double denominations were located (34 males and 34 females from each establishment representing the various states). 340 respondents were interviewed in all. Pentecostal churches are not so distinct in their faith beliefs as the other main churches. Because of their rich spirited liturgical celebrations, scripturally and prosperity appealing messages, penchant for healing, miracles and casting out of demons and lose hierarchical structures, young people are easily drawn to them. Young Christians while not denouncing their membership of mainline Christian churches have joined the different Pentecostal groups that dot every nook and crony of the society. The paper addresses this phenomenon and its impact on Christianity by using library findings and oral interviews.

In: Journal of Youth and Theology
In: Journal of Youth and Theology
Author: Amy Casteel

Migration promises an opportunity for a different future for those moving while it challenges the status quo for transit and host countries. Changing from one culture to another is no small task. Neither is the process of moving from adolescent to adult. Many rely on religious beliefs and practices as they cope. Still, these practices are modified, adapted, changed. What happens in the lived religion of adolescents after migration to Greece? In discussion with practical and liberation theologians, sociology, and social and cultural psychology, the voices of adolescent migrants themselves contribute to a deeper understanding of current models of adolescent spiritual development.

In: Journal of Youth and Theology

Interactions with adults may play a crucial role in youths’ religious identity development. However, who these adults are and how they are influential is under explored. Twelve Catholic and twelve former Catholic college students were interviewed about their experiences growing up Catholic focusing on influential adults. Interviews were analyzed using modified grounded theory. Adult type categories were identified. Implications and future studies are discussed.

In: Journal of Youth and Theology
Author: Don Smith

This grounded theory research paper presents an analysis of the motivation of young men in commencing a three-stage leadership development program and the critical influences impacting their decision to return for subsequent stages of the program. The key findings are that both people and program influences are significant. The key program influences initially are the community and group in Stage 1 along with certain program-specific elements. This creates a momentum towards Stage 2 where a three-day wilderness Solo experience emerges as the core category / central phenomenon – drawing participants from Stage 1 and being motivational towards Stage 3. Specific program elements and “lenses” are identified for future research.

In: Journal of Youth and Theology
Author: David Bosma

For young New Zealanders who choose to convert to Christianity from secular backgrounds, their conversion is a deeply emotional experience. One factor that has a significant bearing on the emotional state of a young convert is the way in which their parents react to the news. Another is the presence of “crisis” as a common feature within the conversion process. Spiritual experiences can also result in a variety of emotional responses, not all of them positive. For Māori young people who convert to Christianity in New Zealand, there exist pressures from within their own culture, as well as a felt sense of distance and difference from a majority-European Christian church. I interviewed 32 young New Zealanders who converted to Christianity from secular backgrounds, and this paper will seek to chronicle some of the common emotional challenges that they experienced as a part of their conversion journeys. I will then conclude by interacting with Andrew Root’s concept of place sharing in ministry as a suggested way of ministering to young people who are experiencing the struggle of conversion.

In: Journal of Youth and Theology
Automatization and systematic exclusion are beyond common sense within U.S. public schools. The failure to address social problems spills over to schools where youth who refuse to conform to the broken system are labelled as deviant and legitimately excluded. Students who conform are made real by the system and allowed back into society to keep manufacturing the same inequalities. This is the Pinocchio Effect. It involves the legitimization of hegemonic knowledge and the oppression of bodies, mind, and spiritualities. The book analyzes the impact of colonialities within U.S. public education by examining the learning experiences that influence teachers’ and students’ spiritualties, affecting the construction and oppression of their identities. Consequently, the author examines how educators can decolonize the classroom, which functions as a political arena as well as a critical space of praxis in order to reveal how realities and knowledges are made nonexistent—an epistemic blindness and privilege.
Gathering scholars from five continents, this edited book displaces the elitist image of cosmopolitan as well as the blame addressed to aesthetic cosmopolitanism often considered as merely cosmetic. By considering aesthetic cosmopolitanism as a tool to understand how individuals and social groups appropriate the sphere of culture in a global world, the authors are concerned with its operationalization on two strongly interwoven levels, macro and micro, structural and individual. Based on the discussion of theoretical perspectives and empirically grounded research (qualitative and quantitative, conducted in many countries), this volume unveils new insights, on tourism and food, architecture and museums, TV series and movies, rock, K-pop and samba, by providing resources for making sense of aesthetic preferences in a global perspective.

Contributors are: Felicia Chan, Vincenzo Cicchelli, Talitha Alessandra Ferreira, Paula Iadevito, Sukhmani Khorana, Anne Krebs, Antoinette Kujilaars, Franck Mermier, Sylvie Octobre, Joana Pellerano, Rosario Radakovich, Motti Regev, Viviane Riegel, Clara Rodriguez, Leslie Sklair, Yi-Ping Eva Shi, Claire Thoumelin and Dario Verderame.