Youth And Values Essay Research Paper BIBLIOYouth
Young person And Values Essay, Research Paper
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
ties.
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.
GRAPHY
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.
