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The online lifeworld gives adolescents various opportunities to meet their developmental needs. Not all young people benefit from these opportunities. They encounter negative experiences, have difficulties fulfilling their needs and engage in risky and harmful behaviours in the online lifeworld. This poses challenges for Dutch youth work professionals, as little is known about the digital lives of Dutch adolescents and the challenges they encounter when meeting their developmental needs in the online lifeworld. In this qualitative study, a photovoice method was used to collect screenshots from adolescents (N = 175) concerning their experiences and needs in the online lifeworld. Six types of developmental needs in the online lifeworld were distinguished. The article concludes that understanding how adolescents use online affordances to fulfil their developmental needs is a starting point for all youth work professionals in providing adequate support to adolescents in the online lifeworld.
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Europe is on the path, though rocky, to political and cultural unity. After World War II, relatively large numbers of immigrants moved to Europe and brought with them outside cultural customs and religions. The issue of multiculturalism in society has been on the political agenda for decades, but attitudes have changed drastically since 11th September 2001. Attitudes in relation to migrants, particularly those with a Muslim background, have become more wary and critical. Islam has become associated with violence and terrorism and fears have grown that migration exacerbates this threat to society. These societal developments pose a threat to intercultural education. This article explores the societal situation in the Netherlands and Germany using empirical data and elaborates how youth in the Netherlands and Germany evaluate their relationship with migrant, especially through the dimension of religious tolerance and acceptance.
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Sometimes it is assumed that Moroccan girls in the Netherlands have a problematic adolescence: They are supposed to be �_~caught between two cultures.�_T Adolescence can be seen as the stage of life in which individuals should develop their own identity by exploring different alternatives. Moroccan girls, however, may not have these possibilities for exploration during adolescence; they seem to be restricted in many ways. This article first looks at these presumed restriction. In the specific context of belonging to a minority group, the girl's parents regard the traditional rules to be very important. The notion of virginity, for instance, can be a (symbolic) boundary between the migrant community and the society. However, the girls themselves may also choose these traditions. Especially religion provides a �_~proper�_T set of rules in a sometimes confusing world. Should these girls, then, be seen as primarily foreclosed in their identity process? And, if so, is that why their adolescence is supposed to be problematic? The girls in this research, however, do not seem to have many problems or challenges. Following traditional rules in a non-Muslim society can cause practical problems or even loyalty conflicts. In response to this, the girls seem to have developed certain strategies that they use to combine the conflicting values. ABSTRACT FROM AUTHOR Copyright of Identity is the property of Lawrence Erlbaum Associates and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts)\nSometimes it is assumed that Moroccan girls in the Netherlands have a problematic adolescence: They are supposed to be �_~caught between two cultures.�_T Adolescence can be seen as the stage of life in which individuals should develop their own identity by exploring different alternatives. Moroccan girls, however, may not have these possibilities for exploration during adolescence; they seem to be restricted in many ways. This article first looks at these presumed restriction. In the specific context of belonging to a minority group, the girl's parents regard the traditional rules to be very important. The notion of virginity, for instance, can be a (symbolic) boundary between the migrant community and the society. However, the girls themselves may also choose these traditions. Especially religion provides a �_~proper�_T set of rules in a sometimes confusing world. Should these girls, then, be seen as primarily foreclosed in their identity process? And, if so, is that why their adolescence is supposed to be problematic? The girls in this research, however, do not seem to have many problems or challenges. Following traditional rules in a non-Muslim society can cause practical problems or even loyalty conflicts. In response to this, the girls seem to have developed certain strategies that they use to combine the conflicting values. ABSTRACT FROM AUTHOR Copyright of Identity is the property of Lawrence Erlbaum Associates and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts)
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In de adolescentiefase zouden jongeren in de gelegenheid moeten wordengesteld om te experimenteren met verschillende alternatieven, voordat zijhun bindingen (‘commitments’) ten aanzien van verschillende deelidentiteitenformuleren (Marcia, 1996). Vaak is er een spanning zichtbaar: jongerenmoeten bindingen aangaan die niet alleen overeenstemmen met eigen wensen,maar die tevens een antwoord zijn op eisen die hun vanuit de samenlevingworden gesteld (Bosma, 1991). Voor Marokkaanse jongeren zou het aangaanvan bindingen wel eens lastiger kunnen zijn dan voor autochtone leeftijdgenoten:zij krijgen te maken met verschillende verwachtingspatronen in relatietot hun identiteitsontwikkeling. Enerzijds kan het voor deze jongeren lastigzijn om te experimenteren met verschillende mogelijkheden, omdat in deMarokkaanse opvoeding respect en gehoorzaamheid centraal staan en omdathet idee dat de adolescentie een fase is waarin gee¨xperimenteerd mag wordendoor Marokkaanse ouders (nog) niet wordt gedeeld. Anderzijds blijkt uitverschillende onderzoeken dat zowel Marokkaanse jongens als meisjes weldegelijk mogelijkheden zien om verschillende alternatieven uit te proberen enuiteindelijk een eigen weg te gaan. In dit artikel worden de processen van hetexploreren van mogelijkheden en het aangaan van bindingen van Marokkaansejongeren bestudeerd in verschillende identiteitsdomeinen, waarbij defocus ligt op de deelidentiteit als moslim. Het artikel is gebaseerd op deuitkomsten van semigestructureerde interviews en een vragenlijst afgenomenbij tachtig scholieren van Marokkaanse afkomst in middelgrote steden inNederland.
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Youths in Bolgatanga municipality in the Upper East Region in the rural north of Ghana suffer health and social problems that are caused by their premarital and unsafe sexual behaviour. This study provides more knowledge of and insight into the youths’ conceptions, motives and practices concerning premarital sex in the specific cultural and social context of Bolgatanga municipality. The results of this study can contribute to the development of more effective sexual and reproductive health (SRH) programmes. Interviews with 33 youths and 27 key respondents were carried out. Four repertoires were constructed to present the dynamics wherein the youths’ premarital sexual behaviour takes place. The dominant ideology of abstaining from premarital sex contrasts with the counter ideology of allowing premarital sex, influenced by increasing modernization. SRH programmes should take into account the increasing influence of modernity, gender differences and the compelling influence of peer groups, all of which contribute to youths engaging in premarital sex, with health and social problems as possible consequences. (Afr J Reprod Health 2013; 17[4]: 93-106).
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This article is about the effect of local tailored interventions to counter (violent) extremism, and therefore contributes to the academic and policy debates. It focusses on local, professional perspectives on person-specific interventions utilising a Dutch case study as the basis. The interventions are part of the wider-ranging counter terrorism policy that entails (local) measures that are deployed in relation to designated high-risk individuals and groups. By reviewing policy documents and conducting semi-structured interviews, the exploratory study concludes that the key factors for a hand-tailored intervention are a solid network, expert knowledge to assess potential signs of extremist ideology, an awareness of not having too many concurrent measures, good inter-institutional cooperation and information-sharing. The professionals involved felt that person-specific interventions have contributed to reducing the threat of religious extremism in the Netherlands. Nonetheless, municipal officials and security agents emphasised the importance of setting realistic goals and a focus on preventive rather than repressive measures. Furthermore, despite the central role that municipal actors play, they run up against problems such as cooperation within the security and care sector. National entities appear to emphasize information-gathering and monitoring more than community-focused cooperation. Thereby questioning whether, on the national level, local professionals are perceived as playing a key role in dealing with extremism.
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The professional growth of midwives, essential for optimizing midwifery leadership globally, can be enhanced through twinning collaborations. How twinning promotes growth is unclear. This case study explores how professional growth is affected by cultural differences between twins. We used a longitudinal qualitative design including data from open-ended questionnaires and focus groups. These data were analyzed using a content analysis. Our findings show that cultural differences were capable of both hindering and facilitating professional growth. Within the complex dynamics of twinning, professional growth was facilitated by twins’ preparedness to bridge cultural differences. Common goals positively influenced this process. Friction was more likely, and professional growth was hindered, when midwives were unprepared to bridge cultural differences. To optimize professional growth through twinning, we recommend a clear focus on common goals and consideration of the interaction between the length of a project and the extent of the cultural differences between twins.
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