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This paper traces the onto-genesis of a specific environmental campaign in Indonesia. A highly effective struggle to save the local city forest was instigated by young activists in Bandung who had previously been involved with Greenpeace Indonesia. The data comes from interviews, a focus group and ethnographic fieldwork. The paper illustrates the point that when youth get involved in a highly structured environmental protest movement like Greenpeace, the skills, network resources and confidence they gain there can later be deployed to great advantage in a local conservation campaign. That phenomenon can be understood using the notion of radical habitus derived from the theoretical work of Pierre Bourdieu.  Keywords: youth, activism, radical habitus, Greenpeace

This article looks at motivations and both formal and informal learning contexts for well-educated young Balinese from poorer areas who enrol in cruise ship training colleges. The major motivations were getting a high income and helping the family. While basic hospitality and tourism skills are acquired, trainees also named other capacities such as politeness, confidence and tricks such as juggling as advantageous. The work on board was acknowledged to be arduous and demanding. Physical and mental preparation was needed. On retirement from a cruise ship career, savings enable them to start a small business in Bali. However, many such small enterprises fail. We identify the need for further short course training and other support in post-cruise ship work business planning and management.

This article reports on a study that aimed to investigate how young Indonesians might become environmentalists, and what happens when they do. It uses a Bourdieusian framework to analyse interviews with six Indonesian environmental engineering students who took an active role in environmental conservation campaigns while studying at the prestigious University of Technology Bandung (ITB) in Indonesia. In 2014, they were pondering the challenge of negotiating an environmentally defensible career after graduation from their degree. Four years later, in 2018 follow-up contact, it was evident that while they still operated a moral responsibility of conservation and care for the natural world, not all of them had found the dream jobs they imagined as earnest undergraduates keen to protect the natural environment. Yet most had maintained their 'ecological habitus' even as they sought to make good on the institutionalised cultural capital invested in their undergraduate degree in environmental engineering. This article examines that journey.

This article reports on the development of a new culturally sensitive approach to collecting group discussion data in the Pacific: "veivosaki-yaga." The new approach was developed during a project on Technical and Vocational Education (TVET) in multicultural Fiji. One challenge was to gain understanding from villages of parental attitudes towards TVET. While focus groups proved to answer the purpose for Indian Fijian parents, they were deemed culturally inappropriate for Indigenous Fijian parents. As a 'de-colonising' Pacific methodology, "veivosaki-yaga" was judged to offer a culturally appropriate framework. Arising from strategic communication conventions in Indigenous Fijian culture," veivosaki-yaga" means 'worthwhile discussion'--of serious topics. It differs from the now well-known Pacific methodology approach of "talanoa," which is based on much more informal and free-flowing discussion. This paper does not engage the findings of the original project as such, but seeks to convey the value of a culturally appropriate methodological approach devised therein. It contributes to the currently evolving literature on Pacific methodologies in the field of qualitative educational research.

The career ambitions of 1012 pupils in the final years of secondary schooling in Fiji were surveyed. The range of careers they nominated was very narrow, with teaching, nursing and other white collar work in the majority of responses. This stands in somewhat stark contrast to projected labour force needs, and the current serious shortage of skilled workers in key growth industries. Data on factors influencing pupil career choice indicated that over 80 per cent knew someone about the kind of job they were aiming for, and that many of these people were adults in their local environment. This finding emphasises the role schools must play if the skilled human resource potential of Fiji is to be realised. Schools in which a well-supported technical and vocational training program (TVET) was established tended to show much wider career ambitions, not only for TVET students but also for students in the academic strands. (Contains 7 tables.)

Street art in the Indonesian city of Yogyakarta is popular, dynamic and vibrant. Like other cities such as Buenos Aires, it has become something of a tourist attraction in its own right. This article examines Yogyakarta street art as a visual phenomenon that activates political change potential in three ways. First, it provokes the critical consideration of ordinary people who pass by the walls and surfaces of the city every day. Second, it suggests alternative futures within the context of achieving social justice and redress of past wrongs. Third, it challenges the mainstream elite artworld of Indonesia that is anchored in galleries and commodification. Street artists constitute their grassroots art practice collectively, offline and online. Data was gathered ethnographically over two years. Analysis of data proceeds in the form of rhizoanalysis, in keeping with a non-representational framework drawn from the work of Deleuze and Guattari. The street art of Yogyakarta is considered as an assemblage, one characterised by the creative process of (political) becoming. The street artworks generate meaning through visual juxtapositions, gags and texts that imply lines of flight into a future generated by radical questioning. We argue that Yogyakarta street art can be read as a form of rebel imaginings. [ABSTRACT FROM AUTHOR]

This paper offers insights into the nexus of youth, masculinity, and right-wing populism in Australia. Here, we make reference to a wide body of international literature that suggests some affinity between disenfranchised (white) working-class young men and radical right ideas. Survey data were collected for a project on masculinity and the far right in Australia. A total of 203 young male informants worked primarily in 'blue collar' sectors of the Australian labour force. Some survey responses located them partly or potentially within the field of the populist right-wing, with many expressing anti-government sentiments and the discourse of white male victimhood. The majority were nostalgic for stereotypical masculinity. While right-wing populist movements across the world certainly differ, they often share a discourse promoting traditional gender roles. [ABSTRACT FROM AUTHOR]

Selected survey data on future aspirations and expectations from 3565 young Indonesians are presented in this study. Muslim-majority Indonesia is an Asian economic success story. The economy has seen solid growth, leading to an expansion of the private sector. The upward credentialling of the labour market and the rapid growth of the middle class have resulted. Accordingly, the transition to adulthood for working-class and lower middle-class youth has been extended by the necessity to complete schooling and tertiary training before work can be obtained and marriage can occur. Marriage and children still signify adulthood for both sexes. Career preference favoured the professions, especially for girls, despite tight competition for university places. While indicating upwardly mobile aspirations to middle-class life, respondents also demonstrated strong commitment to religious faith and normative family formation in the future. High expectations were tempered by realism though. When asked about obstacles to life dreams, most named material challenges such as family finances. Respondents from more privileged backgrounds were more likely to think non-material factors such as their own laziness would constitute an obstacle, while those lower on the socio-economic scale often indicated they did not have much chance of realising their life dreams due to material and structural constraints. (Contains 7 tables.)

This paper examines aspects of the school-to-work transition process for high-achieving indigenous Fijian young women using selective data from a wider study of school-to-work transitions conducted in 2005. It appears that traditional and colonial understandings of the role of Fijian women still shape even high-achieving girls' career and life options; these are expressed through their subject choices at school and their narrow career aspirations. While the social reproduction mechanisms of schools are evident, families and communities are also implicated. High-achieving girls still tend to emulate the career choices of older women in their families and communities, even in the current context of a marked lessening of labour market opportunities for the time-honoured "white-collar" occupations of teaching, nursing and public service work. Some provisional interpretations, looking towards productive interventions at school, community and church level, of this phenomenon are offered. (Contains 5 tables and 4 notes.)

This paper employs Foucauldian theory to consider Islamic boarding school experiences in Indonesia. For some pupils "the spirit of education"--a dimension of pleasure--comes to be highly valued, creating a lifelong passion for the pursuit of knowledge. Two school principals (both "pesantren" [Islamic boarding school] graduates themselves) articulated strong commitment to the "spirit of education". Yet their respective boarding schools were very poor, not only by western standards but compared with Indonesian public schools, and conditions were austere. The embodiment of "pesantren" discourse as high academic achievement is illustrated by the example of Khadija--a young female "pesantren" graduate now studying at doctoral level in the United Kingdom. Explaining the embodied production of the 'spirit of education' demands looking at charismatic pedagogy, strict rules, austere conditions and sparse provision of learning resources as regimes of truth and power-knowledge relations that inhere in "pesantren" as lived experiences of pupils. (Contains 3 notes.)

This paper examines a timely topic in international youth studies--the transition to (middle-class) marriage--in a developing country, Indonesia. While early marriage in Indonesia is still common in rural areas and marriage itself remains almost universal, these trends are moving into reverse for urban, tertiary-educated middle-class young people. Discussion of the data begins with an analysis of survey responses and "fictionalised" fieldwork narratives, and then moves to a discourse analysis of classified personal advertisements in "Kompas", the national daily Indonesian newspaper geared to middle-class, urban, secular interests. Some provisional claims are offered about de-traditionalisation and re-traditionalisation trends in contemporary transitions to marriage for urban middle-class Indonesian young people of both sexes. It is concluded that contemporary transitions to successful marriage in Indonesia take place in reference to the three key tenets of faith, family and finances. (Contains 1 figure, 1 table and 2 notes.)

Since the end of the apartheid era in South Africa, "internationalization" of higher education has been a popular theme as the country takes its place as a regional leader in education and research in sub-Saharan Africa. However, competing discourses of internationalization have produced economic and moral dilemmas rather than the realization of philanthropic academic aims. The process of internationalizing higher education in South Africa has been greatly compromised by under-funding and over-crowding of post-secondary education institutions in the country.

With a focus on contemporary religion, this article considers Catholic youth in Muslim-majority Indonesia who are active in the public sphere and committed to the cause of nationalist unity. A current push by Islamist extremists threatens and excludes those of other faiths. Young Catholics are sometimes made to feel as though they do not belong in the modern imaginings of caliphate and enforced Shari'a law. They find the marginalisation deeply disturbing since they feel strong loyalty to the nation. Some turn inward, focusing on Catholic orthopraxy and service to the diocese. Others direct their energies to interfaith dialogue and alliance, seeking political influence through solidarity with moderate Muslims. A lived religion approach based on the work of Ammerman (2014) and Laksana and Wood (2019) allows us to understand the imbrication of Catholic and nationalist identities through the analysis of interview data. [ABSTRACT FROM AUTHOR]