Youth And Values Essay Research Paper BIBLIOYouth

Young person And Values Essay, Research Paper

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BIBLIOYouth and Values

In an effort to dispute social values, young person civilizations, in the signifier

of rebellion, act and frock radically and organize groups in protest. These

heretical actions against the construction of bing society promotes the

get downing of new little groups which reflect their ain regulations, constructions,

category, gender and cultural political orientations. So, the young person civilization, in disputing

social values, at the same clip is reflecting them.

In comparing Margaret Mead & # 8217 ; s immature grownups in Coming of Age in Samoa to

Russian young person it is apparent where the differences arise. The Samoans

strong cultural values leave small demand for single look.

Expectations of the kids change as they get older. They know what

is expected of them and desire to follow the regulations.

In contrast, the young person in the Soviet Union, live in a civilization of

confusion. They feel constricted by the Torahs of the society, see households

fall ining around them, and believe things should alter. They want to be

persons and they want to populate by their ain values and thoughts. Many come

from broken places and hapless communities with small regard for authorization.

They rebel against what they feel is an unfair society and expression for a

civilization or group that they can place with.

Frequently society depicts these groups as unsafe, aberrant and

delinquent. These groups, nevertheless, merely demo many of the valued constructions

of society, but in a more extremist manner. They have a standard codification of frock,

values, moralss and Rebel in order to coerce their thoughts onto the populace and

to experience portion of a recognizable group.

Margaret Mead noticed small single differences among the Samoans.

& # 8220 ; We have seen that the Samoans have a low degree of grasp of

personality differences & # 8221 ; ( Mead, 1973, 161 ) . The Samoan & # 8217 ; s strong cultural

and household traditional values do non let for individuality. In

comparing, Soviet young person express their individuality through young person civilizations

such as hood, & # 8216 ; metallist & # 8217 ; hard-rock groups and & # 8220 ; aureate young person & # 8221 ; . Although

they feel they are showing individualism through these groups, they are

really suiting into different constructions, values and in fact, a wholly

different social group.

Soviet society is concerned about what these young person civilizations stand for,

in peculiar the & # 8216 ; metallist & # 8217 ; hard-rock groups. & # 8220 ; They hate and contemn our

whole system, all our values. That & # 8217 ; s why they & # 8217 ; re unsafe, and why I & # 8217 ; m

pessimistic about the hereafter & # 8221 ; ( Wilson, 1988, 22 ) . In their defense mechanism, Alexei

Kozlov, a member of a set, & # 8220 ; extolled the virtuousnesss of heavy-metal rock. & # 8221 ; He

said it was & # 8220 ; an emotional mercantile establishment for underprivileged and unemployed immature

people & # 8230 ; to work out their bitterness & # 8230 ; if we forbid this music, they will

expose their aggressiveness in other signifiers & # 8221 ; ( Traver, 1989, 1991 ) .

In uniting their musical endowments with their rebellion against an

unfair society, these groups find an mercantile establishment for their choler and combine

with others holding the same involvements. They work together with a end

similar to normal society groups.

Over the centuries the importance of the drawn-out household, in Russia,

has decreased well. At one clip the household included grandparents,

aunts, uncles and cousins and it was more of import than the society in

which it lived. The kids were protected and controlled from outer

forces by this big household with strong spiritual, cultural and household


Similarly, the Samoan kids portion this strong value system. The

longer the kid is kept in controlled province, the more of the general

cultural attitude it will absorb and the less of a distressing component it

will go ( Mead, 1973, 163 ) .

In recent old ages, with Russian urbanisation, household has become limited

to parents and their kids. They have more material goods but lose out

socially and emotionally ( Wilson, 1988, 28 ) . From a immature kid baby’s room

schools or kindergarten have taken over old parental duties. The

schools help them make forenoon exercisings. It feeds them, takes them out for

walks, puts them to bed, learn them to maintain things tidy, pigment, theoretical account,

read, write, sing and dance. It besides teaches them to be sort, considerate

and honest, organizes parties for them, and takes them for wellness check-ups

( Vishneva, 1984, 161 ) . While the biological parents work, the province

educational system becomes a new & # 8220 ; parent & # 8221 ; to the kid. The stopping point

relationship between kid and parent no longer exists, nevertheless, & # 8220 ; the province

sees the household as respon-sible for the kids & # 8217 ; s public assistance and for

transfusing in them behaviour acceptable to the bing societal norms. The

broken household is seen as a factor in juvenile delinquency. Good citizens

are obligated to & # 8220 ; supervise the political scruples of household members,

particularly that of kids & # 8221 ; ( Shlapentokh, 1988, 34 ) .

Another negative facet of the diminution in household life is the lifting

incidence of divorce which is said to be caused by sexual mutual exclusiveness,

unequal lodging, unfaithfulness and a high rate of alcohol addiction ( Traver, 1989,

64/65 ) . These all leave the kid confused, experiencing entirely and angry at

society. He so looks for ways to show himself and normally finds it in

a young person group civilization with similar concerns.

The Samoan small towns have a really strong system of subject, regard

and authorization. Villages contain 30 to forty families each presided

over by a caput adult male with chiefly rubrics. They are the official speechmakers,

spokesmen and embassadors and are responsible for all the members of their

family. Everyone else in the family has authorization harmonizing to their

age, even the stripling ( Mead, 1973, 42/43 ) . From the age of four or five

old ages old, Samoan kids perform definite undertakings harmonizing to their

strength and intelligence and which have a significance in the construction of the

whole society ( Mead, 1973, 164 ) . This gives a feeling of dignity and

shows that everyone is a valued member of the community.

In contrast, Russian young person have no control over others and small

control over their ain lives. Soviet society stresses more importance on

society and the current political government. They see societal involvements as

much more of import than single 1s. Personal involvements must ever

be sacrificed if in struggle with social involvements ( Shlapentokh, 1988,

19 ) . Youth coming from broken places and populating in a society which gives

them small freedom, expression for ways to demo their discontent with authorization.

& # 8220 ; Mocking the constabulary has become the Moscow bikerss & # 8217 ; favorite game. Another

boot was to tease the Militia & # 8230 ; have drunken parties, group sex & # 8221 ; and engage

immature cocottes ( Wilson, 1988, 138 ) .

Many informal groups were organized in Russia in the late 1980 & # 8217 ; s,

particularly in the on the job category territories. Young people who were non ever

welcome in official nines found it necessary to organize their ain nines to

combat solitariness and uncover their reactions against a universe of

over-organization. They want to do contact with one another as homo

existences and do something & # 8220 ; existent & # 8221 ; ( Wilson, 1988, 139 ) .

The influence that Western civilization has had on the young person of the Soviet

Union has been a beginning of concern for the political leaders. Western

civilization is seen as & # 8220 ; shoal and harmful to Soviet youth & # 8221 ; It lures the

& # 8220 ; immature off from rich Communist ideals & # 8221 ; . Seen as & # 8220 ; untidy & # 8221 ; and & # 8220 ; vulgar & # 8221 ; ,

& # 8220 ; Soviet bikerss were given an ultimatum: clean up or interrupt up & # 8221 ; . Some

groups went underground, others conformed to official blessing and found

themselves confined and suffocated, & # 8220 ; their wordss purified and their

costumes polite & # 8221 ; . Official stone music was so easier to command and

supervise. One of the canonic groups played in a young person nine of a

working-class suburb of Moscow. Some of the fans wore apparels with foreign

labels and were known as & # 8220 ; aureate young person & # 8221 ; . They were kids of the elite

who had travelled and brought place Western goods. Some punks wore black

leather jackets and had blotchs of pink and orange hair. They and many

others in the audience knew the & # 8220 ; taboo & # 8221 ; words, to the Beatles & # 8217 ; vocals, which

the set were non allowed to sing as entire artistic freedom was non allowed

( Traver, 1989, 190/91 ) .

The Soviet educational system & # 8217 ; s most importa

nt end is the instruction of

Bolshevism ( kollektiv ) . Students learn that bettering society is more

of import than self well-being which is selfish and non for the good of the

whole. & # 8220 ; Children are non praised for being different from their

schoolmates ; instead, they are told that it is impolite to demo off what they

cognize & # 8230 ; Games besides emphasize the group instead than the single & # 8230 ; the

construct of uniformity dominates about all of their lessons. & # 8221 ; They begin

kindergarten at three or younger and are subjected to strict military-type

subject and corporate behavior. At nap clip, which is for one and one

half hours, they are forbidden to acquire up, even to travel to the washroom

( Travers, l989, 8 ) .

The Samoan instruction system allows a kid to larn at its ain gait.

While the slow, dilatory and awkward are coddled, brighter pupils are

allowed to expose their individualism through dance which allows a

& # 8220 ; blazing precocious show & # 8221 ; . This allows the bright kid to run out off

some of the discontent they feel. They live in a peaceful, complacent

society in which the hot clime dictates a slower gait ( Mead, 1973, 162 ) .

Although faiths such as Russian Orthodox, Moslem, Judaic and

Lutheran are recognized by the Russian authorities, they are under rigorous

control. They see attending at church and spiritual rites as

politically unpatriotic Acts of the Apostless ( Shlapentokh, 1988, 124/25 ) . Schools advocator

parental attending in after-school talks promoting godlessness. Schools

publish atheist magazines which mock faith and state that & # 8220 ; faith is

toxicant & # 8221 ; . History categories teach that Christianity started wars, killed

1000000s and oppressed the multitudes. The immature are taught that faith is

merely for the old. This causes confusion for many immature kids who grow

up with spiritual direction from grandparents and so come place to a

household divided on faith and attend schools that ridicule it. Many

households have Christian female parents and atheist male parents which caused statements

and disaffection in the place ( Traver, 1989, 172-74 ) . Coming from such an

unstable background, they find security and stableness in a young person group with

their ain thoughts.

Another signifier of confusion for immature Sovietss is the deficiency of treatment

in the place about sex. Parents and instructors feel that speaking about sex or

preventives would probably promote early sexual dealingss. Often this

psychological science blowbacks and many adolescents start sex without their parents

cognition. Their rawness frequently leads to gestations which are

terminated by abortions. In fact, the Soviet Union has one of the highest

abortion rates. Although abortions have been legal since 1955, the State

clinics are intimidating. No 1 talks to the patient, she is one of a

faceless watercourse and frequently she gets no anesthetic. There is a deficiency of

confidentiality as it is impossible to hold an abortion without one & # 8217 ; s

employer cognizing. & # 8220 ; It is possible that the inhuman treatment of the System is

intended to learn adult females a lesson & # 8221 ; . Hundreds of 1000s of adult females have

gestations terminated elsewhere ( Wilson, 1988, 201 ) . This system leaves

the immature grownup humiliated and angry at society. A youth civilization may offer

the freedom and assurance that society does non.

In contrast, & # 8220 ; the Samoan kid faces no such quandary. Sexual activity is a

natural, enjoyable thing ( Mead, 1973, 148 ) . & # 8220 ; When a Samoan adult female wants

to avoid giving birth to a kid, extremely violent massage and the

mastication of kava is resorted to, but this is merely in really exceeding instances

as even illicit kids are enthusiastically welcomed & # 8221 ; ( Mead, 1973,

118 ) . This cultural attitude relieves the emphasis of guilt on the immature

grownups and they still feel they are a valued member of the folk.

Self regard is of import for the immature grownup, but the Soviet young person

frequently find themselves missing in it. There are several grounds for this.

The corporate ideal has the stronger and smarter pupils take attention of the

weaker. This can take to cruelty and rejection and kids are frequently

subjected to mortifying intervention in their private personal businesss. One

pupil was humiliated in forepart of the whole category for holding a & # 8220 ; modern & # 8221 ;

hair-cut. Another, although pregnant, wanted to go on her surveies at

dark school. She was treated like a delinquent and reprimanded for & # 8220 ; free

behavior & # 8221 ; ( Wilson, 1988, 47/48 ) .

Russian schools frequently cover up dirts to continue their good name.

In one case Sasha Traskin was so severely beaten by toughs that he had to

be hospitalized and the whole school board smothered the matter. In a

collective, the failure of one student becomes a failure of the whole

collective and the feeling of guilt is really strong. To avoid this,

instructors frequently fix Markss to cover up what should be seen as an & # 8220 ; dismay

signal & # 8221 ; to assist the kid. This consequences in statements about who is

responsible for the subject of the kid, the parents or the school.

The kid is left in entire confusion as to who he should obey ( Wilson,

1988, 48 ) . The deficiency of house regulations and counsel leave the kid uncertain

about what is right or incorrect and leaves him or her with a strong guilt that

lowers self esteem. This ego regard is frequently rebuilt through contact with

young person groups holding similar involvements to the pupil.

The Samoan young person is taught to obey any seniors, no affair who they are.

Proper behavior is standard throughout the folk and there are no uncertainties

about a kid & # 8217 ; s upbringing. Besides the young person has the authorization to castigate

anyone younger than themselves which gives them a sense of dignity

( Mead, 1973, 43 ) .

It is interesting that it seems most human existences non merely necessitate to be

in a societal group, but, one that accepts him or her as they want to be.

The Samoans and the Russians have some really close similarities. The Samoan

folk and the Soviet Political party both attempt to maintain determination doing to a

lower limit. Both have small respect for Christian beliefs and seek to command

their people with rigorous guide-lines. The differences, which seems to do

all the difference in the universe, is that everyone in Samoa has the exact

same guide-lines to follow, everyone has some authorization over others and

single determinations about one & # 8217 ; s ain life are respected by the others.

This seems to demo that self-pride is a really of import ingredient in a

individual & # 8217 ; s life. Without it people rebel, with it there is no demand to.

Samoan & # 8217 ; s have no job seeking for a topographic point in society where they

feel comfy and possess ego esteem. They are allowed much more

freedom than larger societies. Girls, for case, are allowed to make up one’s mind

in whose household they should populate. She can populate with an uncle or male parent and

her pick raises no ethical jobs. Her determination is taken as a personal

affair. Others will understand that her pick was for absolutely good

grounds, possibly the nutrient was better, she had found a new lover or had

quarrelled with an older 1. The pick was easy because she was ne’er

asked to do a pick affecting a rejection of the criterions of her societal

group ( Mead, 1987, 149/50 ) .

In seeking for a topographic point to belong, Russian young persons look for a civilization

they can experience comfy with. Although rejecting formal society and

parental authorization, they end up in a group that still has regulations to follow.

Each peculiar young person civilization has its ain manner of vesture and hair.

Members must conform to these manners every bit good as to the & # 8220 ; political & # 8221 ; values

of the group. In kernel, these groups become rooted in a societal system of

their ain. Although frequently extremist, they reflect what they are disputing.


Mead, Margaret. Coming of Age in Samoa. New York: Dell

Printing Company, Inc. , 1973.

Shlapentokh, Vladimir. Public and Private Life of the

Soviet People. Changing Valuess in Post-Stalin Russia.

Oxford: Oxford University Press, Inc. , 1989.

Traver, Nancy. Kife. The Lifes and Dreams of Soviet

Youth. New York: St. Martin & # 8217 ; s Press, 1989.

Vishneva-Sarafanova, N. The Privileged Coevals:

Children in The Soviet Union. Union of Soviet

Socialistic Democracies: Advancement Publishers, 1984.

Wilson, Andrew and Bachkatov, Nina. Populating With

Glasnost. Young person and Society in a Changing Russia.

London: Penguin Books, 1988.