“Ordinary life is so surprising that(*)”… : Youth formations in daily life. Goblin Game House in Istanbul
Mimar Sinan Fine Arts University, Turkey
This paper draws on ongoing ethnographic fieldwork in Kadıköy, Istanbul, which allows for a niche experiment for youth from different socio-economic strata engaged in the production of culture. Kadıköy is multi-diverse and encourages the practice, adoption, and transformation of the culture.
Goblin Game House, where manga/anime, cosplayers and board-gamers gather, facilitates an understanding of how these groups construct their own culture and space. Goblin Game House opens a rich discussion into how subcultures are formed within the given culture without being isolated. In-depth, open-ended and unstructured interviews provide evidence that gender, occupation, marital status, and age are not critical determinants in the formation of the subcultures being observed. The groups experience both Western and East-Asian cultural practices, localizing and transforming them into a new sociality. The study also questions the terms “cultural inclusion” and “intercultural interaction”, which are restricted to western cultures in Turkey. These social groups create new symbols and codes beyond the dominant and contrastive Westernized and Islamic codes.
The methodology incorporates qualitative content analysis through visual technics (photo diaries and video interviews) providing a self-portrayal of individuals within their cultural sphere as an output of the study.
The paper is based on the case study of CHIEF (Cultural Heritage and Identities of Europe’s Future) a Horizon 2020-SC6-CULT-COOP research project (770464) on social investment and social innovation.
* Title is inspired by Steve Jones’ sentence which is: “Ordinary life is so dull that I get out of it as much as possible” (Steve Jones, a Sex Pistol, quoted in Melody Maker)
How Does The City Become A Place Of One’s Own? City Capital and Young People’s Different Relations to City Spaces
University of Helsinki, Finland
In this paper, we analyze young people’s relationships to city spaces: the meanings they give to various sites, their use of space, mobilities as well as the social and material dimensions of their practices.
Our theoretical background derives from Bourdieu’s theory of capitals (1997/1986). We developed a new concept, ‘city capital’, which refers to the knowledge and skills young people acquire about the city as a forum for their own actions. ‘City capital’ intertwines with social capital (friends, family) and with economic capital and materiality (public transportation, affordable leisure activities and purchases).
Our data originates from the qualitative longitudinal research project “Youth in time”. It consists of individual and group interviews with 76 ninth-graders from three different urban areas around Finland. We applied thematic analysis, comparing local trends and differences between young people based on social class, gender and ethnicity. We also analyzed narratives the research participants told us.
Young peoples’ knowledges, resources, mobility and ways of making use of the city space differ considerably. Controlling actions by adults and threats of violence by other youth diminish young people’s potential to cumulate city capital.
This paper is based on an article published in Nuorisotutkimus 3/2018 (The Finnish Journal of Youth Research) jointly with Jenni Lahtinen and Matilda Wrede-Jäntti.
Key words: Young people, cultural capital, city space, (urban life), qualitative methods
Perceptions Of Culture and Cultural Practices Among Students in Georgia: Declared And Actual Engagement In Urban And Rural Settlements
Many studies in the past (MYPLACE, 2013; FES, 2016) have shown that Georgian youth regard preserving Georgian heritage, traditions, and identity as important for the country’s future and development. However, there are discrepancies between declared and actual levels of participation in Georgian culture (Khoshtaria et al., 2018). This paper examines how Georgian youth perceive their culture and what their attitudes are towards cultural participation and cultural events. Apart from looking at the perception of culture from the youth’s perspective, the paper also explores two heritage sites (museums) and presents young people’s perspectives on how youth collaborate with historical sites and how reported interest in culture is reflected in engagement with cultural events and historical sites. The study is based on qualitative interviews conducted with 60 young people aged 15-16 in three Georgian schools in urban and rural areas. In addition, data from participant observation at two heritage sites in Tbilisi and Gori are used. The interviews and participant observation were conducted within the framework of the CHIEF (Cultural Heritage and Identities of Europe’s Future) project. The paper argues that youth in Georgia view Georgian culture through the lenses of tradition and heritage, and they value cultural experiences. Yet, they are less involved in cultural events and visit heritage sites only as part of school activities. One explanation for detachment from cultural activities could be that while Georgians value “traditional” and high culture, they are more engaged with modern culture, despite not considering it as consensual culture.
Creating Co-operative Leadership As A Community Youth Worker To Challenge Power within corporations.
1St. John's University, New York, United States of America; 2University of the West of Scotland, Glasgow, Scotland
Youth workers need to challenge power through the experience of “knowing.” Therefore by “knowing” who is or is not a member of a particular community, one can “give” that individual the power of challenging practices and be able to change the context of how they want to run things in their corporations or communities they work with. This is why it’s so important to connect people and communities to what they DO know, giving them voice (and validation of their experiences). Their experiences are essential to society and how it works.
Corporations and communities need to understand the phenomenon of “Corporate Social Responsibility,” however the voice of the corporation often neglects the voice of communities. It is important to understand that corporate leaders and community leaders need to work together (i.e. “shared leadership”) to come up with solutions to collaborate and move forward. In fact, “the tragedy has been the failure of the corporate community and the social activist to work together to find commonly acceptable solutions to society problems” (Boehm, 2002, pg.172) And yet, on the other hand I would argue that there needs to be more of a focus on ‘leadership’. “Community leaders can reflect community attitudes and also influence community participation and community projects”. (Boehm, 2002, pg. 172) Both corporations and communities have key roles in policymaking to change the activities and to be able to provide inspirational decision-making in organizations. In fact, “Corporate leaders are the key to the motivation and success of the organization and they play a key role in their communities. (Clarkson, 1995, pg. 172)