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.
Youth and young adults are more engaged with technology today than they have ever been before and yet they remain one of the most emotional and spiritually disconnected generations of our time. Despite this reality, the overarching field of Catholic youth ministry has failed to address the digital lives of youth and young adults. That is, although Catholic youth ministry and its practitioners have, to a great degree, perfected the use of technology in ministry, it has not adequately prepared Catholic youth and young adults for the digital world. However, by reshaping what digital discipleship is and grounding this approach in Catholic church teachings on human dignity and Thomas Groome’s shared Christian praxis, as this paper will present, practitioners of Catholic youth ministry can refashion the digital lives of youth and young adults.
This article outlines a public rhetoric for youth ministry in an era of ecclesial agoraphobia. The article draws on the findings of a larger research project titled The Four Speeches Every Leader Has to Know. With the use of rhetorical theory, analysis of actual speeches, and a phenomenological and narrative approach to leadership and speaking, this research project has developed a four speeches-typology – the opening speech, the executioner speech, the consolation speech, and the farewell speech. The article uses this typology within the framework of a biblical rhetoric, looking at the speeches of Jesus, to analyse how the four speeches of Jesus may help the youth leader to address the transitory lives of young people in a credible way.
The ‘incarnational’ theological perspective has had a significant influence upon models of youth ministry since the 1940s. It became a compelling force in the 1990s through the work of prolific voices like Pete Ward in the UK and Dean Borgman in America. More recently it has received renewed focus with a new interpretation offered by Dr. Andrew Root.
This is a question of the theological appropriation of the Incarnation, and why we might speak of incarnational youth ministry but not Trinitarian, atoning, or creational youth ministry. If fidelity to the orthodox doctrine of the incarnation is a measure of the appropriateness of using the word ‘incarnational’ as a praxis, then these approaches come up short. Although many ‘incarnational’ practices should be retained, holding to the term has lasting theological complications.
This paper presents the findings from a small qualitative study of young people’s religious and spiritual questions. In addition to the questions asked by the young people, the nature of their questioning will be explored, and their apparent lack of religious or spiritual curiosity. In conversation with the literature on curiosity, a theoretical explanation of why these young people may not be curious about religious or spiritual questions will be presented. Finally, this paper will explore how the interview itself provided an incubator for religious and spiritual questioning, as a context which seemed to provoke – and not simply capture – the young people’s questions.