Youth culture and social problems associated with youth groups have existed for decades. We have chosen an explorative case study design to highlight young people's revolt against parents and society and how society has dealt with social problems of youth and how those were perceived. “Raggare” were considered a major social problem in society. The material in the study comes from eight qualitative interviews and literature of previous research of the current youth culture. The material also comes from a document study, which shows the social problems in connection with the youth cultures celebration of the midsummer festival in Öland. We have analyzed and clarified the image of “Raggare” past and present and found mechanisms that changed the “Raggare” culture from being a major social problem to the accepted as a pastime today. Our theoretical framework builds on previous research of the current youth culture, subcultures, deviant, symbols and symbolic interaktionism. We assume that theorist Zygmunt Baumans discussion of "we" and "them", Stanley Cohens term "moral panic" and Erving Goffmans dramaturgical perspective reflect our study in an informative approach.

As today's global businesses acknowledge the criticality of being competitive in international markets, this new awakening also compels these businesses to not just understand the diverse cultures across which they manage and operate, but to also recognize the impact of their own cultural grounding within their business contexts. However, there is comparatively less attention given to the subcultural aspects of business culture. Acknowledging a gap in research examining attitudes of subcultures in a single nation to particular management approaches, Peppas conducted a comparative study in 2002 between the subcultures of African Americans and Euro Americans regarding 18 values statements framed around the managerial functions. This study builds upon that quantitative research addressing specifically the management values of the African American subculture. However, while this study is similarly framed around some values examined in Peppas' research, the purpose of this study was to explore the African American subcultural experiences in practice through qualitative inquiry, presenting the informants' emic views to understand uniqueness or commonalities of their management values (attitudes, beliefs, and behaviors). The methodology utilized a purposive sample of 10 African American managers across technology, financial services, oil and gas, healthcare, and banking industries. This basic qualitative, exploratory study employed semi-structured interviews framed around some of the management values examined in the Peppas study in 2002. The data specifically revealed insight regarding aspects of management values of planning, evaluating, innovating; organizing and controlling; recruiting, selecting, rewarding; leadership; communication; and relationships between work and social life. The findings in this study mainly corroborate the findings of related values in the Peppas study of 2002. However, interpretation of the informants' behavioral experiences sometimes contrasted to their expressed beliefs. Emergent themes reveal a consistency in the belief of these African American managers that they are observed more closely than other non-minority managers and that they are challenged and tested by others particularly because they must prove their worthiness. Also, entrenched educational values proved common across all informants' experiences.

Inaugural Dissertation (Ph. D.)--Universität Köln, 1976. / Includes bibliographical references (p. 161-171).

This study is an exploration of the lesbian subculture in Russia focusing in particular on the subculture as a unique heterogeneous space of social interaction and cultural production that is not self contained or isolated from mainstream society, but incorporates a variety of cultural flows and traditions that are a part of Russian mainstream culture, other Russian subcultures, or global cultural flows. Some of these cultural flows and traditions are more compatible than other ones. The increasingly globalized images and ideas of what a gay and lesbian community is, or perhaps should be like, are only partially compatible with contemporary reality in Russia. The high value placed on visibility and explicitly political, even radical activism, in gay and lesbian subcultures in the West, must in Russia be reconciled not only with the totalitarian past, and the increasingly authoritarian present, but also with the traditions and practices that developed as a response to the repressive regime and enabled people to live and even thrive within it. Using private spaces as public space, and public space as private space established a practice of multilayered spaces that are continuously maintained through social inclusion and exclusion, visibility and invisibility. However, the subculture is not only an intersection of external cultural flows and traditions, it also has it’s own unique traditions, knowledges and practices. Poetry, music, literature and art form the backbone of the flow of activities within the subculture. Visual and grammatical cues, styles, jokes and lesbian genders are integral aspects of the subculture as it is continuously renegotiated by its participants also on an individual level.. The study is based on fieldwork, participant observation and interviews, mainly in Moscow, and to some extent in St Petersburg, during 2005 with recurring visits during 2006 and 2007.

This study is about "transness" in contemporary Istanbul. As this thesis demonstrates, transness is an urban phenomenon, an identity specific to time and space. In Istanbul, it is a subculture, defined by sex, gender, sexuality, class, and ethnicity. "Transness: An Urban Phenomenon in Istanbul" situates itself as part of a conversation about marginal subcultures in Gender Studies, Queer Theory, and especially Transgender Studies. This study fills two gaps: the temporal gap between the early Turkish scholarship on trans issues and the contemporary trans world of Istanbul; and the conceptual gap between trans words -- transvestite, transsexual, and transgender -- and trans identities in Istanbul. Furthermore, this study brings the current issues and discussions of US-based queer scholarship into the Turkish context and does so by discussing recent Turkish examples of media representations ranging from a documentary to a movie, and to a newspaper article; and by analyzing certain drag performances. All these examples discussed in this work exemplify the temporality and spatiality of transness, its relation to heteronormativity, and its publicness as a subculture. As is suggested by my examples, transness is 'out-of-time' and 'out-of-place,' always already public, and, as a performance, it asserts individual identity. Moreover, it is also always a public performance. All the examples point to the complex relationship between queerness and transness, and claim that the queerness of transness is always contextual. Combining the detailed analysis of these examples with the ethnographic work on Istanbul's trans world, "Transness: An Urban Phenomenon in Istanbul" provides answers to the following questions: "What is transness?" "What is the impact time and space have on transness within the urban structure of Istanbul?" "What is the relationship between dominant normativity and transness?" Finally, this MA thesis offers new perspectives and opens new paths for further research on the topic intended to help imagining new futures for trans folk in Istanbul. / text

The consumption of LSD and similar psychedelic drugs in New York City led to a great deal of cultural innovations that formed a unique psychedelic subculture from the early 1960s onwards. Historians and other commentators have offered conflicting views on this phenomenon by using either an epidemiological approach or by giving drug users more agency. The present study sides with the latter category to offer a new social history of LSD, but problematizes this topic in a sophisticated way by understanding psychedelic drug use as a social fact that in turn produces meaning for its consumers. It analyses the multiple cultural features of psychedelia through the lenses of politics, science, religion, and art, but also looks at the utopian and radical off-shoots of that subculture. To balance this thematic approach, it historicises the subculture by analysing its early days and discussing its origins, and then by pointing to the factors that led to its metamorphosis towards the end of the 1960s. In order to give LSD consumers a clearer voice, this dissertation is based on memoirs, correspondence and interviews that are used to balance press coverage gleaned from archival collections. With this wide array of primary sources supplemented by up-to-date secondary literature, it argues that the use of LSD and psychedelics led to a rich subculture that can be explained by the inherent complexity of the psychedelic experience. In turn, the plurality of opinions regarding the meaning and purposes of the experience led to tensions and polarisations within the large subculture, as well as with other drug subcultures and outsiders leery of illicit drug use. In doing so, this dissertation contributes to the social history of illicit substance consumption and adds to the fields of urban history and the history of subcultures, and makes a case for understanding LSD and psychedelics as a unique category of forbidden drugs that differ vastly in their cultural meaning from other drugs.

Si la communauté BDSM [bondage/discipline, domination/soumission, sadomasochisme] montréalaise se fait de plus en plus visible par ses soirées thématiques, ses festivals, ses donjons, ses ateliers et ses boutiques spécialisées, les codes qui dépeignent cette sous-culture sexuelle caractérisée, entre autres, par l'érotisation de la douleur restent peu connus. En effet, peu a été écrit sur le fonctionnement du BDSM et les paramètres sociaux dans lesquels il survient, ce qui crée une réticence à comprendre le BDSM comme une interaction sociale plutôt qu'une forme de violence, comme l'héritage intellectuel le conceptualise. Afin de mieux décrire les scénarios sexuels culturels et interpersonnels ainsi que les codes qui se manifestent dans les soirées BDSM de la grande région de Montréal, de l'observation participante a été effectuée pendant près d'un an dans un donjon populaire de la région. Une brève description de l'âge, du sexe, du lieu de résidence, de l'orientation sexuelle et du rôle des participants aux soirées est effectuée et un glossaire des termes et concepts issus de la communauté est élaboré. Le lieu ainsi que la répartition des participants dans ce lieu sont décrits. Les protocoles constituant la communauté sont regroupés en sept catégories : protocole de sécurité, protocole postural, protocole langagier, protocole vestimentaire, protocole de socialisation, protocole de propriété et de jouissance et protocole de sexualité. Ensuite, une description des rôles ainsi que des pratiques est élaborée, puis une soirée typique est décrite. Finalement, les limites et implications de l'étude sont discutées. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : communauté BDSM, sadomasochisme, scénarios sexuels, observation participante

SUMMARY Postmodern ideology in educational paradigm is directed towards radical pedagogical consciousness, cogitative vicissitude and cultural education revolution. School in the integral contemporary culture background has to form orientation values and strive that those values would correspond to the nation’s values. The main concept is considered to be man’s preparation for the future (Matonis, 2000, p. 7). Is being established a concept, that very important role in child’s personality development takes part his activity – it can be claimed, that without activity there is no development, as well as no real education. To achieve these goals helps received knowledge and values continuity pursuance, their connection with real life, practice, their personal experience, as well as inter-subject relations or education curriculum integration. Dynamical young people socialization is bidirectional process, during which the young generation learns to become the members of their society intercepting the culture and revealing their one personality. „Every generation and each individual has to learn behave socially in a particular place and on a particular time” (A. Vosyliūtė, 1998, p. 205). Postmodern culture’s free attitude towards all life’s phenomena puts in to the shade common individuals values orientation. Without common values content is impossible acceptable to society youth’s socialization process’s singleness. Contemporary education theory and practice sets increasingly... [to full text]

Remiantis Bendrųjų programų aktualumo visuomenei ir mokinių darnaus vystymosi principais, kuriais siekiama padėti mokiniui pažinti save ir kitus bei ugdyti kūrybingą asmenybę, darbe keliami klausimai: kokį vaidmenį mokinių subkultūroje ir kūrybinėje raiškoje atlieka mokykla, ypač technologijų ir meninio ugdymo dalykai? Ar šių dalykų žiniomis naudojasi mokiniai? Surinkta ir išanalizuota literatūra apie mokinių subkultūras bei kūrybinę raišką, jų formavimosi veiksniai sutampa su Lietuvos mokyklose atliktu mokinių (mergaičių ir berniukų) kultūriniu stebėjimu – analize. Nustatyti moksleivių subkultūros bruožai bei kūrybiniai veiksniai palyginti su technologijų ir meninio ugdymo programų teikiamomis galimybėmis. Baigiamojo darbo objektas – mergaičių ir berniukų kultūrinė ir kūrybinė raiška arba, kitaip sakant, subkultūros raiška. Baigiamojo darbo tikslas - analizuoti moksleiviškos kultūrinės saviraiškos ypatumus ir jos formavimosi priežastis. Svarbiausios išvados: 1. Mokinių subkultūrą išskiria viešos kalbos ypatumai, užrašai sąsiuviniuose, telekomunikacijos, pasirinkti įvaizdžiai, stiliai, įpročiai, žaidimai, mėgstama muzika, vertybinės orientacijos ir net patyčių formos. Kuriama subkultūra tampa savų vertybių bei papročių, turinčių ypatingos įtakos mokinių gyvenimui, raiška, kuri lemia jų trokštamą išskirtinumą. 2. Paaugliai intensyviai ieško savojo ,,Aš“: nebijo naujų idėjų, naujų stilių, įvaizdžių, stengiasi išbandyti viską, kas nauja. Tyrimu nustatyta: visi mokiniai vartoja... [toliau žr. visą tekstą] / According to the principles of framework programs relevance to the public and students’ sustainable development, sought to help learners to know themselves and others and develop a creative personality, the work raises questions: what role in the students’ subculture and creative expression is played by school, especially technology and art education subjects? Is this knowledge used by the students? Literature on student’s subcultures and creative expression is collected and analyzed, their formation factors coincide with cultural observation - analysis in Lithuanian schools (girls and boys). Student’s subcultures and creative expression are identified and compared with the technology and art education opportunities. The thesis subject: the cultural and creative expression of girls and boys, or in other words, the expression of subculture. Goal of the final paper: to analyze features of student’s subcultures and creative expression and the reasons for their formation. The most important conclusions: 1. Students’ subculture is distinguished by public language features, notes in notebooks, telecommunications, selected images, styles, patterns, games, favorite music, value orientation, and even bullying. Development of a subculture becomes an expression of own values ​​and habits that have a profound effect on students' lives, which determines the desired uniqueness. 2. Teenagers are looking intensively for own "I": they are not afraid of new ideas, new styles, images, they... [to full text]

Tema - Visuomenės požiūris į kinologinę kultūrą Lietuvoje. Darbo problema. Tik brandžios visuomenės pajėgios skirti pakankamai dėmesio tokių vertybinių nuostatų kaip savanorystė, globa, atjauta, pagalba silpnesniajam, atsakomybė už tuos, kurie negali apsiginti, puoselėjimui. Agresijos, smurto apraiškų gausa būdingesnė neturtingų, besivystančių šalių visuomenėms, sunkmečio laikotarpiais, kai žmonės apimti frustracijos, o didelė visuomenės dalis kenčia nuo anomijos. Susidaro užburtas ratas: šunys savo prieraišumu, ištikimybe ir dėmesingumu gali praskaidrinti vienišų, kenčiančių, socialiai pažeidžiamų, o ypač vaikų kasdienybę, tačiau visuomenėje klestintys stereotipai apie šunį, kaip apie vienintelės – sargo – funkcijos vykdytoją, trukdo platesniam šių gyvūnų panaudojimui ir kinologinės kultūros plėtrai. Darbo tikslas: ištirti, koks yra mūsų visuomenės požiūris į kinologinės kultūros raišką, sklaidą ir poveikį atskiroms socialinėms grupėms ir visuomenei apskritai. Darbe sieksime atskleisti prieš šunis nukreipto žmonių agresyvumo ir deviantinio elgesio priežastis, išsiaiškinti suaugusiųjų ir aplinkos įtaką vaikų požiūriui į šunis bei nustatyti, ar tikslinga šunis pasitelkti ugdymo ir socializacijos procese. Darbo uždaviniai: • Ištirti kinologinės kultūros sampratą, raišką ir paplitimą skirtingose visuomenėse. • Išanalizuoti artimiausios suaugusiojo ir vaiko aplinkos (šeimos, mokymo įstaigos ir kt.) įtaką prieš gyvūnus nukreipto agresyvumo bei atsainaus ir neatsakingo požiūrio... [toliau žr. visą tekstą] / Society‘s approach to the cynological culture of Lithuania Only mature society able to devote sufficient attention to the cherishing of such securities as volunteering, care, compassion, support to soft persons, responsibility for those who can not defend themselves.. Aggression, violence is more common manifestations of poor, developing country societies, periods of recession when people include frustration, and a large part of society suffer from anomie. A vicious circle emerges: the dogs affection, loyalty and attention can brighten a lonely, suffering, disadvantaged, especially children's everyday life, but prosperous society stereotypes about the dog, as a single - guard - features prevents wider use of these animals and dog culture development . In this work the different groups approach to dog related cultural expression, dissemination and impact of various social groups is studied in the society of Lithuania. The directed aggression against the dogs and deviant behavior is disclosed. It was found that the rural and urban understanding of dog uprising culture is fundamentally different. The village dog usually lives tied to the way he was identified with agricultural land animal, usually carried out by the guard function. Urban people more likely looks to dogs like the companions and family members, like some fashionable attributes. City dwellers have more antropomorfizative love to dogs, dog to some townspeople become like a fetish, and this approach angers... [to full text]