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Oh, go, Alexander.

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Alexandre Zarias: Hey? Thank you very much.

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Alexandre Zarias: we are talking from Brazil.

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Alexandre Zarias: The sun is rising now, here. It's a very rainy day, so we will present a master degrees research

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Alexandre Zarias: that is made by Louis Carlos Junior. We are from Brazil at University of

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Alexandre Zarias: He's

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Alexandre Zarias: research is about to use in in future expirations. Reflections on the relationship between school and entrepreneurship. I prepare a presentation in English and French.

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Alexandre Zarias: So I will start now.

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Alexandre Zarias: We can.

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Alexandre Zarias: Well, in this is that we end to understand how young the students perceive school family

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Alexandre Zarias: and the work when thinking about their plans for the future. We believe these 3 aspects. The school education school in it, education, family, and the work are crucial. For youth, aspiring to improve their lives

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Alexandre Zarias: inclined the social ladder.

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Alexandre Zarias: There has been a significant change in Brazil education. Recently, when the reform of high school education

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Alexandre Zarias: And this change introduces the new talk into the curriculums, call it live project. This has a spark at the future executions and the studies on how you've viewed their futures, and how a school can add in this

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Alexandre Zarias: we analyze the materials, use it by students to playing their life projects and understand what they think about education, family, and work. To do this we

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Alexandre Zarias: we base our work on the insights of expect such Alfred shoots Jupiter value.

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Alexandre Zarias: What is they now?

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Alexandre Zarias: And Carl Mont Carl, mon, he in the This is research is taking place at a public school in Montgomery, in the northeast, in Brazil.

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Alexandre Zarias:  Our objectives is to identify the main aspects that students consider

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Alexandre Zarias: when planning the Life Project understand how it's students perceive education, family, and the work in relation to their future and investigate how these 3 aspects are connected with with you

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Alexandre Zarias: experiences. And it's Google.

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Alexandre Zarias: our research are using an approach that foxes and primarily on the quality and the of people's experiences. This means that we are

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Alexandre Zarias: in Terrace, interested in how young students experience and understand their everyday lives, especially when it comes to planning their futures. We will be analyzing crucial documents such as the law

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Alexandre Zarias: discussing the reform of high school, the national common curricular base, the the Brazilian

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Alexandre Zarias: curriculum, base, and other educational

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Alexandre Zarias: related materials in the State, where to the school is is located, we will be able to survive observing and analyzing what students are doing in class to see how they are working on their life projects.

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Alexandre Zarias: We will talk about live project. When we we talk about life project. We want to understand how you explain and envision their futures. They are some important ideas and theories about this, for instance, of Alfred Shoots believes that when we plan something, we create a mental image

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Alexandre Zarias: of what we want to do before we actually do it. This is related to what who he he calls proposal. Action shoots.

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Alexandre Zarias: thinks our plans are based on what we already know, and the experiences we have had

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Alexandre Zarias: another, a proceeding to you back to value.

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Alexandre Zarias: Tell us that life projects are influenced by this society and the future we leaving.

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Alexandre Zarias: They are shaped by our social experiences and the ways we interpret and understand

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Alexandre Zarias: the world around us. We we also be discussing this school as a space where many social and cultural interactions occur.

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Alexandre Zarias: we will explore how this affects youth in their lives, projects

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Alexandre Zarias: the educational reform in Brazil brought the live project to the center of discussion.

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Alexandre Zarias: The Dnc. Made it mandatory for schools to help students develop their own live projects. However.

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Alexandre Zarias: some critics are that this reform

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Alexandre Zarias: was Mark frock? Is it on economic and political interest? Is then the real educational? We of the students. They believe it does not make it into account the challenges many use in Brazil face such as social inequality.

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Alexandre Zarias: So let me

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Alexandre Zarias: understanding this school as a social space.

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Alexandre Zarias: we emphasize the need to up to A, to

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Alexandre Zarias: this approach. To take is into account to the daily dynamics of this school and highlights the importance of the role displayed by the individuals who compose it. In other words.

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Alexandre Zarias: the school is a unique space for me by the interaction between individuals and the institution.

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Alexandre Zarias: It's important to recognize that individuals have their beach to influence and be influenced by relationships. In that future all environment. This human development occurs through reciprocal interactions between the individual and their environment with both.

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Alexandre Zarias: If we're both exerting mutual influence, this go, then.

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Alexandre Zarias: is seen as a space contributing to the comprehensive development of students and reaching their process of humanization.

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Alexandre Zarias: From this perspective this go can be seen as a space with 2 distinctive distinctive dimensions to 2 different dimensions. The first is the institutional and bureaucratic dimension

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Alexandre Zarias: correct, they resided by a set of rules and norms, design it to guide the behavior in actions of school members. The second dimension.

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Alexandre Zarias: It's the daily interaction and adaptation of school members to the environment, including how they appropriate these spaces, laws, actions, and knowledge that make up school life.

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Alexandre Zarias: This make this school, a collective space. a correctly resided by group personal and interpretation of relationships, where I students learn to leave

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Alexandre Zarias: in a community to handle.

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Alexandre Zarias: and by difference in conflicts and acquire essential future knowledge for integration into the labor market

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Alexandre Zarias: arts. That you is a social construction where the relationships between biological and social age is complex, and what you footage face, see that the challenges the notion that you is a homogeneous group with common interest is associated with age.

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Alexandre Zarias: Instead, the true few studies would you identify a diversity of groups and experiences among the

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Alexandre Zarias: young people, emphasizing

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Alexandre Zarias: through variety and criticizing perspectives that consider you

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Alexandre Zarias: as uniform group, based solely on age range.

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Alexandre Zarias: In turn we can see generations, not as groups format by family ties or common goals, but as social phenomenal. Where individuals share a common circumstances at specific historical moment. Therefore, the concept of generations goes by on this simple biological perspective and involves a shared identity with a historical and social

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Alexandre Zarias: context.

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Alexandre Zarias: So we are concluding now. it was observed that the education curriculum at the state of Martin out

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Alexandre Zarias: in the Disco we are to, we are

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Alexandre Zarias: and helping. Our research

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Alexandre Zarias: has adapted to legal demons and educational standards, including meeting hours and implementing relay

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Alexandre Zarias: relevant formativity in a areas for the local context.

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Alexandre Zarias: However.

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Alexandre Zarias: I'm more preachical analysis inspired by boogie sociological perspective, such as that curriculum may reflect dominant Q. Future.

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Alexandre Zarias: Moreover, the life of project component is highlighted in the curriculum, aiming to value students future or experiences, and encourage self lowerness as well as prepare them for the word of work.

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Alexandre Zarias: However, the teaching material analyze it seems to be based on a meritocratic approach with mayhem for us individual responsibilities

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Alexandre Zarias: without taking into account structural factors.

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Alexandre Zarias: The live project faces, challenges in its application mainly in terms of integration into the curriculum and orientation. To practice also the curriculum has the potential to shape. Students live projects. It will be important to analyze how students perceive and interpret

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Alexandre Zarias: categories such as education, family, and the work, and what meetings they assign it to them.

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Alexandre Zarias: is an analysis may review the students aspirations in terms of emancipation and social ascent, as well as the importance they attribute to education and employment as means to achieve these goals.

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Alexandre Zarias: So this is our references and our contact so very. thank you very much. Thank you very much for your your attention.

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Thank you, Alexander.

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Now, who is our second presenter for this session.

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Hi! It's me sorry, very good. Can you share your screen, please?

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Okay. you're good to go on this in

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Sari R. Alfi-Nissan: alright? Thank you very much.

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Sari R. Alfi-Nissan:  So Hi, my name is Sari, and I'm a Phd candidate at the departments of sociology and anthropology as well on university in Israel.

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Sari R. Alfi-Nissan: My research focuses on the aspirational discourse in Israeli State education and among Israeli use, and I will present a forthcoming paper in sociological forum with my advisor.

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Sari R. Alfi-Nissan: So in recent years the sociology of culture

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Sari R. Alfi-Nissan: has turned its gaze to future aspirations, and this case is in line with contemporary future oriented culture which encourages young people to aspire to fulfill their dreams.

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Sari R. Alfi-Nissan: Such encouragement is manifested in the aspirational discourse which is an aligned with the growing spread of popular psychology and the therapeutic framework. The aspirational discourse is a general term for language and practices which define the scribe and foster the ideal of a future oriented, employable, and accountable self that strives for self fulfillment.

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Sari R. Alfi-Nissan: So research on the aspirational discourse seems conflicted regarding role and effect of raising aspirations in education.

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Sari R. Alfi-Nissan: There are studies that show that the role that aspirations are tied to outcomes, and and that's the cultivation of aspirations may lead to a better life.

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Sari R. Alfi-Nissan: Yet the critical view understands this discourse as a myth that serves contemporary economic and social structures. It has been claimed that aspiring raising activities that have spread through educational systems around the world, and our are part of the trend defied by Drake and Gwyn as achievement ideology, which includes declarative claims, such as those who work hard will succeed and simplify this justification for social problems and inequality.

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Sari R. Alfi-Nissan: So these conflicted views are not just an ethics sociological problem, but also questions that educators and use encounter in their everyday life. On the one hand, educators encourage youth to aspire and dream through various inspirational raising activities. On the other hand, both educators and juice are exposed to mismatches between discourse and experience that may lead to discomfort and dialogue.

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Sari R. Alfi-Nissan: So, despite the limits of the aspiration of this course. It remains an important means to which both educators and youth make sense of their lives. So how do social access

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Sari R. Alfi-Nissan: make sense of aspiring self, despite social limitations and inequality. And what are the discourse of tools through which they match future aspirations with everyday lacks?

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Sari R. Alfi-Nissan: So we set out to investigate these questions among Israeli educators and recent high school graduates, and we found that Israeli educators and youth from various socioeconomic backgrounds use the aspirational. This was fluently to make sense of future future trajectories. Yet side by side our informants continuously presented glitches in the aspirational fiscal.

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Sari R. Alfi-Nissan: so we introduced the concept of glitch as an articulated detour in the discourse that rises in response to a mismatch with lived experience.

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Sari R. Alfi-Nissan: We borrow the team the term glitch from digital technology glitches. As digital technology disruptions arise through the relationship between technologies and their users. So for our purpose, when people glitch, they articulate a minor disruption to the discourse which doesn't lead to the production of a counter discourse. On the contrary, the intermediate use of glitches enables individuals to hold on to the mythical aspiration of this course, even in moments of mismatch and doubt.

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Sari R. Alfi-Nissan: we are inspired by Michelangelo and and his metaphor for a person walking in the city.

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Sari R. Alfi-Nissan: while the construction of the city creates paths. An individual nonetheless creates, detours while walking in it.

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Sari R. Alfi-Nissan: So we go beyond the critical perspective on the aspirational discourse which portrays this course as a system that holds a somewhat coherent internal structure, and we draw on and go beyond pragmatic approaches. The view. The use of discourse is created the the active and the selective toolkit, by showing how people manage potential mismatches without abandoning desperation, discourse through glitches.

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Sari R. Alfi-Nissan: So just to give some context this paper is part of my Phd research project and this research part of it was conducted between 2,017 and 2,023, I used a multi focal approach that included various methodological tools and points of view of social actors

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Sari R. Alfi-Nissan: and just to give some perspectives and context about Israel. As so, Israeli education has a mandatory k to 12 public education system in which most students enroll, and this system is divided into a Hebrew and Arabic streams, and the Hebrew schools are further divided into secular and religious public schools, and our research focused on the secular

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Sari R. Alfi-Nissan: Hebrew public school system and the graduates meet we met were before the mandatory army service.

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Sari R. Alfi-Nissan: so we found that while desperation discourse is broadly embraced within the Israeli education system, and among use we located to 3 main themes for the manifestation of this discord. So it's the sky is the limits.

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Sari R. Alfi-Nissan: future orientation and individual accountability. Nonetheless, we also found that social agents who utilize the inspiration, discourse and strongly believe in it

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Sari R. Alfi-Nissan: simultaneously produce glitches. We identify of 3 main categories for these glitches.

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Sari R. Alfi-Nissan: glitching from the sky's limits by lowering the aspirational sky, glitching from future orientation, by taking time out and glitching from individual accountability by yielding to the force.

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Sari R. Alfi-Nissan: I will now present examples for the discourse of themes, following with examples of the corresponding glitch.

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Sari R. Alfi-Nissan: So Jasmine is a first and second grade teacher, and she explained to me how she uses the metaphor of the skies, the limits continuously, and when she is talking to her students.

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Sari R. Alfi-Nissan: and for Jasmine. If the students she explain to me that if the students aspires to be a doctor, she wants to empower this wish by promoting a visionary, reflective process, and she address this also, when describing a conversation with a child's mother.

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Sari R. Alfi-Nissan: a mother set in my office.

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Sari R. Alfi-Nissan: Her daughter is having difficulties, and she told me so. What

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Sari R. Alfi-Nissan: today? Girls who work as nailed technicians make a lot of money because mathematicians make more money than anyone else. I told her. Excuse me, who are you to decide for her what she wants to be when she grows up? Our job is to give them the tools that they will, that so that they will choose what to do. You will not choose her profession. She shouldn't think that she can't be a doctor just because she is having trouble in math or in language. Everything can be overcome today.

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Sari R. Alfi-Nissan: Everything.

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Sari R. Alfi-Nissan: Yeah. Alongside the presentation of

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Sari R. Alfi-Nissan: of the theme of the sky's limits. It's a relevant ideal for all students in all times and places that the same teacher.

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Sari R. Alfi-Nissan: the same teachers, introduced glitches into the aspiration of this schools, for example, Noga is a principal and a high school for low Ss communities.

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Sari R. Alfi-Nissan: I'm sorry. The lowest yes, communities and juice at risk, and noga advocates desirational discourse through various programs, including life coaching services for for students, noga fans the notion of the sky's limit, while at the same time she actively creates details in its logic

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Sari R. Alfi-Nissan: as as no get explains.

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Sari R. Alfi-Nissan: I want every one of my students to know that there is a power within them. You have a power. Every child can succeed. I tell them each of you has your own power. You only need to find how to bring this power forward, and I ask, and how do you see their future? What do you consider a successful future, and no get explained

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Sari R. Alfi-Nissan: that they find a profession that they like and succeed in it, even if it's being a nailed technician. I have students that have beauty parlors here in the city, and they make more money than me, and they are successful, and they love it, and they enjoy it. And they are creative. And this is their success. They have their own business. 150.

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Sari R. Alfi-Nissan: I have this awesome student. The build surf was. This is his success. It doesn't matter that he is not a doctor, so what it's not relevant.

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Sari R. Alfi-Nissan: So like like Jasmine. No, that addresses prestige of jobs to distinguish between job seats. She glitches from the form of claim of the sky's limits by lowering the aspirational sky to fit her students everyday life.

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Sari R. Alfi-Nissan: The second glitch compromises the theme of future orientation by taking time out

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Sari R. Alfi-Nissan: future orientation is a central theme in their spiritual discourse in Israeli education. I will give a very short example with this this wall. taking from a seventh grade classroom, and the quote says, a goal without a timeline is simply a dream, with the attribution to Robert Hjebec.

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Sari R. Alfi-Nissan: who is not a well known persona in Israel, but I found that he is a shock on an American TV show. The shock tank

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Sari R. Alfi-Nissan: so

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Sari R. Alfi-Nissan: To give an example of how we glitch from future orientation by taking time out. And Valda, who is a teacher in the lowest Cs school, she she explains how it's important to set goals and say what you want and where you want to go. And she says his students need to set goals for the next month as well as clear goals. For 5 and 10 years from now my motor is dream it make it.

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Sari R. Alfi-Nissan: At the same time, when addressing her students, person present circumstances, she said.

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Sari R. Alfi-Nissan: that time out from a focus in the future is relevant for students with difficult homes and difficult socioeconomic situations and problems at home.

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Sari R. Alfi-Nissan: and this temporary break of was also found in high ses students privilege. Youth talked about how they take a fund break, or they contribute to society with pre military service programs, and in both cases time out with, was articulated as a glitch, a detour that eventually leads one back to the highway of future orientation.

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Sari R. Alfi-Nissan: The third glitch is a glitching from individual accountability. Again, just to give a very short example of the theme of individual accountability. This is a wall. for a high school that says, Push yourself. No one else will do it for you.

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Sari R. Alfi-Nissan: And and this is another world. With a quote of Shimon Pedes, explaining how each of you has a huge potential that no one will realize in your place.

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Sari R. Alfi-Nissan: Yet participants also glitched accountability statements by yielding to the for for example, she'll a student a high school graduate. She addressed the concept of luck, and she said.

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Sari R. Alfi-Nissan: It's like you need to find something that makes money, and you also enjoy it. That promotes you, that you can feel you are doing something good, and also makes you feel comfortable. It's so many things, then it to work out and like. What are the chances that all of them will work out. And I ask, what does it depend on? And she explained, choosing the right thing to do with your skills and like to do it through luck.

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Sari R. Alfi-Nissan: So we met ours per youth. Participants in the crossroads between public school, under the pandemic restrictions of autonomy and their military service, which they knew will also significantly limit their autonomy. So, therefore, while all the youth participants use the aspirational discourse, stressing personal responsibility for future outcomes.

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Sari R. Alfi-Nissan: take nonetheless presented a glitch from the ideal when relating to their own life experiences in the presence and future. And this lack of control over the future was variously attributed to luck. God and COVID-19, as participants explained.

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Sari R. Alfi-Nissan: It's like it's hard to really plan the future. You can say you can think, but

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Sari R. Alfi-Nissan: this is part of a focus group. That's why there's a few names here, and then he has said, No, you can't for real. No, you can't know what will happen, because things skip changing. I think that since the Coronavirus pandemic, the entire life perspective change. For me, at least, you can plan lots of things, but in the end everything about the future does not come with guarantees.

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Sari R. Alfi-Nissan: So, to conclude.

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Sari R. Alfi-Nissan: and this article we drew on an extended, the interpretive approach to aspirations, examining the everyday, unexpected negotiations between an enterprise, self, and in compromises, as individuals actively assess their life circumstances in their life

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Sari R. Alfi-Nissan: and their future trajectories.

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Sari R. Alfi-Nissan: So this paper introduces the concept of glitches with lexical detours. Each of the good shoes we introduce serves a different role.

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Sari R. Alfi-Nissan: The glitch of lowering the aspirational sky includes an amendment to the aspirational discourse, and shows how social agents awareness of social injustice can coexist with the acceptance of it.

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Sari R. Alfi-Nissan: The glitch of taking time out time out enables you to perform, and inspiring self, even through even though the inspiration is currently on pause and the glitch of the force mature

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Sari R. Alfi-Nissan: serves a parallel potential narrative that allows social actors to preserve the aspirational discourse while also protecting themselves from future self claim. If things accidentally don't work out as planned.

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Sari R. Alfi-Nissan: the user utilizing the metaphor of the city.

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Sari R. Alfi-Nissan: We can think of a discourse as a city plan, in which people usually use the main roads, but occasionally encounter a mismatch that leads them to or to to an articulated detour, with the aim

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Sari R. Alfi-Nissan: to eventually return back to the highway.

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Sari R. Alfi-Nissan: So through glitching from the aspirational dispos educators and mute makes sense of moments of mismatch. They use glitches and moments when well-known cliches, such as the sky, the limit, are exposes and grounded, yet the same.

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Sari R. Alfi-Nissan: the same glitches that are used in moments when the limitations of the aspirational discos are exposed

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Sari R. Alfi-Nissan: may end up reproducing its centrality, and the logics that echo within it.

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Sari R. Alfi-Nissan: Thank you very much.

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It. Okay.

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Sorry if you could stop sharing your screen.

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Very good.

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There we go.

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and the next presenter is me.

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for those of you that don't know me. I'm Samson Blair, I'm from the State University of New York. I'm also a visiting professor at the University of Santo Demas in the Philippines. And today I'd like to speak to you about adolescent self-efficacy.

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Now.

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as we've been talking about in our presentations thus far, adolescence is a confusing time, to say the least, and certainly there's a wealth of studies which have been conducted over the years looking at such things as goals and aspirations, how adolescents come to formulate their plans, what they want to do with their lives. Now.

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certainly, you're talking about individuals who are still developing physically, cognitively, socially, emotionally, and even their wealth of experience at 1617, 18 years of age is very minimal at best for making decisions about, you know, such a huge and profoundly impactful decision as to what do I want to do with my life?

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I could certainly tell you that when I was a teenager, if someone had told me that in the future you're going to be a sociologist, my first response would have been.

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what a sociologist, you know.

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Self-efficacy, however, is the focus here

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when we're talking about adolescent self-efficacy, self-efficacy is really that introspective self-evaluation of capacity for performance in a given role. It's one thing for example, to say that. Well, I'd like to be an astronaut one day, but the self efficacy element of that is really delving into the issue of

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could I actually perform effectively in that role in that career. Self-efficacy, I would argue, is really the foundation of aspirations and goals during the adolescent years, because this is the time when teenagers are really trying to contemplate.

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Can I do this with my life? And certainly adolescence is a very difficult time, because during the latter part of adolescence. When teenagers are in their junior senior year of high school, this is a time when parents, teachers, guidance counselors, school administrators, extended. Ken are asking them all the time, what are you going to do with your life? Are you going to go to college? Are you going to get married? Are you going to get a job? What are you going to do?

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And it drives most teenagers completely. Bonkers, because, again, they do not have necessarily the capacity to fully understand those goals themselves.

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This is why understanding self-efficacy is absolutely essential, because this delves into again how they feel about their effectiveness, their capacity, their abilities to perform in those roles. Now, self-efficacy certainly, like so many things concerning adolescents.

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derives from a variety of different contexts. You certainly have the influence of parents, of siblings, of peers during the adolescent years. But adolescents today in the contemporary regard, live lives that are so much more complicated than the adolescent lives that you and I lived factoring our day. But let's just jump on into this

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and get it to go.

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The research question that I had before you today are pretty straightforward. First of all, what exactly, are the perceptions of self-efficacy that teenagers today? Adolescents have? And what are the contextual influences upon self-efficacy and hand in hand with that, of course, what are the differences between those of females versus those of males?

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For this study? I'm using a combination of ecological theory, going back, of course, to Yuri Bronton burner as well as live course theory. And this really draws heavily on people like Glynn Elder. But I utilize these 2 perspectives. Because again, when you're thinking about the childhood and adolescent years.

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it's a time when they are being effective, influenced, socialized in a variety of different contexts. The worlds of adolescents, of course, have expanded well beyond that of the family. They have jobs outside the home. They're spending a great deal of time with their friends at school later in the evenings and on weekends.

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and simply, you have to take into account all of those variety of ecological factors which can necessarily impact the development of self-efficacy. At the same time, however, despite the best intentions.

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we have to recognize that daughters and sons, girls and boys. They do get treated differently, and their socialization experiences the way which they go through and have outcomes are distinct still today, and by utilizing again live course theory. This does allow for that.

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The data which I'm using here today comes from the monitoring the future project. I'm sure a lot of you are familiar with it. If you're not the monitoring of the future project. This is an annual survey of high school kids in the United States. It's been conducted annually since 1,975.

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they continue to do this right through the pandemic thankfully. And I've got the data wave here today from 2021. The sample which you have in front of you is specifically high school seniors. So these are kids that are again right there on the cusp of the transition going from adolescents into adulthood. They are living in that time when they have to come to terms with those questions of

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what are you going to do with your life? With that in mind?

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I asked it, or I didn't ask from the survey doing my presentation from yesterday. Now

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the survey contained a series of questions concerning various adult roles. Those that were included in here include how effective you believe yourself to be in the future as a spouse.

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as a parent and as a worker. These are fairly basic questions, how well do you think you will do in these 3 different adult roles, and, as you can see from the responses here in both the females and the males

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are fairly upbeat, fairly optimistic about their chances of performing well across all 3 of these adult roles when you're looking at this in terms of just the basic fundamental sense of self-efficacy. High school kids in the United States do seem to have a fairly high sense of confidence that they can indeed be a good spouse. Be a good parent, be a good worker, as they transition into their adult years.

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Now it also utilizes, however, information again, from a variety of different ecological contexts. First and foremost, looking at it in terms of the influence of the family. It included questions about how many parents there are the level of at the parental educational attainment.

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also in terms of the quality of relationship that they have with their parents, how frequently they argue with them! Teenagers are very commonly doing that the number of siblings, but also a number of peer items, the number of activities in school that they participate in, whether or not their friends use marijuana, use alcohol, and also how often they're spending evenings out with their friends.

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and then finally, among the individual factors, looking at the grade performance of these kids. Whether or not they have a job, because the vast majority of American high school kids do at some point in their lives have a part time job

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whether or not they think that they're likely to marry, likely to have children one day, and then getting into their own personal sort of risk-taking behaviors. How much do they use alcohol, and how much do they use marijuana? And again, we're talking about miners here. So in the United States, yes, these are both illegal activities for the kids. But as we all know, kids will be kids. They still use these substances.

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The first set of models that you have here. This is looking at it in terms of the models of their perceptions of self efficacy as a spouse. Now the models for the females, sorry, good little label right there on the top, the models for the females are here in the first 2 columns. The models for the males are over there, and the third and fourth columns. I won't go through all of these. But specifically, when you're looking at some of the more impactful, more important findings.

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looking at the frequency with which they argue with their parents for both the females and the males. There is that decided negative association between arguing with their parents and their sense of self-efficacy for being a good spouse one day.

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This makes absolutely perfect sense. If they're not having a good relationship with their own parents, they might see this as something as problematic for being a spouse themselves down the road. However, if you go down a little further, and the third and fourth columns, there are the models for the boys. You will notice that the number of school activities is positively associated with self-efficacy for being a spouse

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for the boys. Those school activities very frequently involve things like sports. Sports generally encourage the development of a sense of self-confidence, encourage better communication skills. It simply gives them a higher social status usually within their peer groups. This does have a huge impact for the males, but, as you will notice in the first 2 columns, there.

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it absolutely does nothing in terms of female self-efficacy when it comes to the performance as a spouse.

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When you're looking at this in terms of the time that they're spending out with their friends. However, for both the females and the males, the number of evenings that they're spending out with their other peers very positively associated with self-efficacy. And again, when we're talking about this in terms of being a spouse one day. Clearly, the social interaction that they have with friends is very much going to enhance that sense of confidence that they could do well as a spouse, as someone's intimate partner. One day

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let's go on to the next one.

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These are the models of self-efficacy as a parent now, and this might seem a little strange. But again, even in the adolescent years, you still have teenagers. Being asked that simple question of want to have kids one day.

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That's pretty huge answer that you have to come up with as a teenager. But nonetheless, when you're looking at these models of self efficacy. Again, for the girls, especially, the frequency of arguments that they have with their parents, is very negatively associated with that self efficacy of becoming a spouse. However, if you're looking at it in terms of the number of siblings

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they're in the models for the girls.

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having higher numbers of siblings for the girls is very positively associated with self-efficacy of being a parent one day. It is not, however, significant among the boys. Why, as many of you understand? Certainly, when you're talking about a multi-child household very frequently, the older child, usually a daughter.

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often is assigned child care duties to take care of her younger brothers or younger sisters. This might again lend itself to a greater sense of self efficacy, as being a parent. One day down the road. If you come down a little further, however, when you're again looking at the number of school activities for the boys, and the number of evenings being spin out by both sexes.

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These are again very much enhancing that sense of self-efficacy for becoming a parent one day.

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And then let's go into the last set.

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This is looking at the models of self-efficacy as a worker. And again, when you're looking at this in terms of the differences between the boys and the girls

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in terms of those peer effects for the girls the number of school activities does have a slight association, but especially for the boys. Again, involvement in school activities, especially things like sports, very much enhances that sense of confidence that they have about being a good worker. One day.

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now, not surprisingly, when you go a little further down there, and you're looking at the impact of actually being employed. Yes, kids that have a part time job. And, as I said, better than 9 out of every 10 high school kids in the Us. Does eventually have a part time job before they finish high school.

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It does have some benefits, at least in terms of the development of self-efficacy. Now, when you're thinking about this, however, in some sort of odd ways, when you're looking at the model for the girls. There's that odd association that when their friends are drinking a lot of alcohol that's actually positively associated with their self-efficacy as a worker.

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How can that possibly happen? Well, again, we have to look at this through that ecological lens.

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The work context is very, very convoluted. It's not just whether or not they have a job. You also have to think about the influence of their co-workers and many teenagers, especially girls. They're working in food service jobs. They're working in clerk jobs like selling things in stores and such

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mit ctl, and but it often puts them into contact with slightly older workers who may already be of age who can provide alcohol, it enhances their social activities and so forth. But this is really, I argue, more of a co-worker effect rather than just a purely employment effect per se.

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With that being said was this all add up to basically contemporary high school kids do have a very positive idea about how well they will perform, whether it's as a spouse, a parent, or a worker one day.

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But there are a lot of differences going on here between the girls and the boys when you're looking at it in terms of those parent adolescent arguments, it does seem to have a bit more of an impact upon girls, sense of self-efficacy as compared to the boys. Furthermore, again, when you're looking at that peer usage of marijuana and alcohol, this again seems to have more of an impact upon the girls. I will point out, however.

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this is me. Just sort of defending teenagers here

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a lot of times people look at teenagers with a little bit of disdain, as if they're just out of control animals. Through these models you may have noticed that the adolescent's own use of alcohol and marijuana

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yielded no significant effects whatsoever. This is something that is coming from the alcohol and marijuana use by their friends, but not by them their selves, which is a very curious thing. But again, it might suggest, they're a little more mature than we perhaps give them credit for.

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Ultimately, you've got multiple familiar peer and individual characteristics that are developing are that are affecting the development of self efficacy. And what I really press for here is that we need to continue this line of research. clearly

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looking at the goals and aspirations of teenagers is very, very beneficial, but we have to dig a little deeper and think about where exactly those goals and aspirations actually come from. And, as I said at the beginning, self advocacy, I would argue, is really the foundation of those aspirations. So thank you very much.

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And with that said

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you to watch.

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hello, everyone. I'm Evac Shaklevska and I will speak today about emotions and mobility and changing social imaginaries of study abroad.

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And the presentation is about a very specific group of young people, Erasmus students.

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this is, these are the students. Maybe I will give a little bit more details for those who don't come from outside Europe. It's a European program that allows mobility for higher education students, and they can go within their study program for a semester or a year abroad. And so with a short term ability program, very popular and existing already like to almost like more than 30 years.

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This is a very specific program that I have been studying already for some years.

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and this session, in fact, inspired me to look through the lenses of a motion at this at this program.

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because there is something specific at this about Erasmus students that they are always presented in a very positive manner. So they have always smiling. There's always this is always successful. They're always happy. And I remember doing always the survey about like how satisfied they are from their stay. They're like 90% are always satisfied. So almost practically everyone, you know. So there is something very specific that that that be is realized during this program.

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and that that is also very valid for this particular group of young people. so it is. by the students, but also by like. I would say, if you Google Erasmus students, you will get all the photos of a big group of smiling people doing like this, you know. So it's like a a very like a public image of this program as well and 150.

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So there's no unhappy people like no one is not smiling there, you know. They're always having parties. They're always good mood. So evaluations always say it's a changing life experience. It's fantastic professional opportunity. It's an exciting multicultural social space. It's like immersion. If your environment is also connected to a parties, traveling adventures, and in general this like image of happiness, smile, and enthusiasm.

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So by starting from this.

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you see, this is some photos that we also use in our research. I will show you later. But kind of give this image. You know what this Erasmus kind of social, imaginary is. It's parity, interconnecturality, visiting new places like being in contact with people, but also this education in a new, in new environment.

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so rarely in the studies it's discussed as kind of a dark side of this mobility. So other people who are somehow

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unsatisfied that their experience wasn't good enough, and there has been a recent, not a very wide debate about this dark side of mobility.

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where this glomerization of mobility so kind of assuming that mobility is always a positive for student development kind of overshadow some debates about the well-being, some anxiety issues during the The mobility, psychological issues! But even Somatic issues in our study in 2,013 there were students who couldn't sleep who lost their hair.

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You're in exchange, and this is this is not being being kind of discussed. Too much Ares it was is, is studying, for example, risk taking and alcohol. consumption during the stay, and also so so these, but these are like. This is always somehow on the on the edge. And this this, this positive image is always, very, very, very strong.

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so the pandemic is, what's an interesting moment, because this is where really like this big the the the there was like a shock for those who are in mobility. And then a lot of like this, negative emotions and a lot of

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ere

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quotes like, I'm kind of scared frighten. I'm lonely. It's very strange it feels very isolating. So this was like this counter image of this of this Erasmus Erasmus. mobility!

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And we show these photos to the students. in our focus group. And one say this like a melancholy, like a quote about a Rasmos and copying situation. I think I have not one of these photos. So what photo would it be? The black one? And so it was like a counter, a cantor situation.

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So I take, I took the the and and analyzed the material, that of the 2 phases Of study that were conducted first in the first phase of pandemic in the March 2020 in Poland, in in my university, in Krakow. And then there was a second research with with different groups, with Erasmus students in Poland.

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and So I I I had like a bulk of narratives of students from these 2 phases of the pandemic, and I tried to to look for these emotions in those in those narratives. And so the questions were, how young people were reconstructing the meaning of the Erasmus exchange, taking into account the fact that it's core elements of this educational experience and intercultural social encounters

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who are limited or blocked, and what emotions are present in the neurotransmitter. And what is communicating through these emotions.

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And yeah, so somehow, this, this, this matter comes from kind of 2 phases of mobility, this first moment of like this, this imagined nobility, as we call it. So it was like this blocked, and then this period of kind of regaining mobility, so slower opening of different lockdowns, and again being able to to move.

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And I want to, thanks especially to the different people who contributed to this data collection because it was a bit ad hoc studies. And a lot of researchers did like focus groups in different cities. And this there's where a lot of researchers Involved in it was why this research was possible.

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So when it comes to my conceptual frame, you like to explain this, this inclusion of emotions? and how? And I analyze the data. And so there are like 3 dimensions to my framework. First, it's the framework of growing up in mobility. So what role mobility has in this process of transitioning, of growing up. Then this more concept of weight hook that relates to kind of a halt

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in the in the transitions because of the external conditions, and here in particular in Covid, and then the dimension of emotions.

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So mobility in the transitions, like more more and more traditionally, was understood as a resource, so something you can use so that can kind of accelerate syrup. Support your your transition to adulthood, and it's already from Thomson Taylor from 2,005. They already talked about this, so it can be material, a resource, but also symbolic. You got competences, but also something into your city. But I look a little bit different at mobility. I look at mobility as an aspiration.

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So it is something that is constructed as a success. It's a desertable pathway. It's very it's very normative, very very very valued, let's say socially. and it can fulfill also some roles, as later in the career. This is why it is like it's a visible step, let's say, in the transition.

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So in the sense like this, positive emotions of this enthusiasm, as I recall, could be treated as indicator of this aspirational success.

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and in the study of Finnish, Giovanni, Nikon and and Iconan also remarked because it's their concept of moviti as an aspiration. Some elements of this mobility as an aspiration. So these experiences has to be seen as profitable and valid later for employability careers. They have to be somehow unique and so self-directed. So we can see already that here the self-directedness is in the pandemic will be will be distracted.

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but also this uniqueness that comes from this fantastic parties that are huge and so on. So let us see like. Now, what will be this, this, this emotions. But there's maybe one I wanted. I thought that I should say something about Poland, because it's a very specific

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material, that analysis of students in Poland, and and might be a bit different because it's not like a very central country for Erasmus students. There are about 15,000 in their normal conditions to students. But in in the second pandemic years there were 7,000. So a bit less. So only let's say, these are, maybe this more eager students that came to to this mobility.

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And there was quite a large shared, actually oxygen from non-EU country. That kind of

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Come to Poland if somehow, seeing it as a as a part of Europe, you know, it's maybe trying to access the EU opportunities like from outside the center of the European Union. And also I think it's important motivation that think that first motivation of the students is low cost of living.

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So these are actually students who potentially, maybe don't come from the most affluent backgrounds.

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So what was these different emotions that I found in these narratives that tell us something about aspiration? The first was this moment of anger, sadden, and disillusion. So there's actually a lot of in the quotes

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and kind of statements that related. It's very negative disappointment, feelings, total disaster, biggest setback away from what I imagine. Frustration said disappointment. So it's really rare. It happened before rarely in the research, but we can understand. And even there was this very interesting denial of a playing happy. I don't like this way to try to find positive things in Covid. It's and it's time is bad. Everything would be better, you know. So it's really like this, this, this disillusion.

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and it causes this confusion also in regards to aspirations, because it keeps like students somehow on hold And projects and hopes are on hold, as a student says, you know. and So they were expecting a lot from this mobility as an aspiration that it cannot happen, and they don't know if this will be even useful for their professional life.

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the second, a a part of a motive. This emotions are kind of connected to reconciliation and adaptation. So it's kind of acceptance better than nothing. And, we should accept the situation. We cannot compare it with an Erasmus. In normal times we should appreciate what we have. It's not like the end of the world. So it's. It's this emotion of kind of like, okay, just like this, come down. And and it is like it is. And what what can we do?

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And and in this discourse it's They try to appreciate the gains in this adverse condition. So they try to find this things that still can be realized. Like. At least I traveled across Paula, so I met few people. It is still an experience at these dormitories are open, so they try to at least find something that will make their their, their, their their mobility valued, and maybe give some that. They don't get like totally like

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like don't stay without the experience.

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And they also. And and that was very interesting people to me, because I was thinking, if this mobility maybe become then or or then or motivized. So it big. Maybe they would say, Okay, no mobility, not. But most of them didn't say that, but they try to like appreciate people who are close. So they try to. Let's say you renegotiate the the values. So not the parties, but like few friends, not the big traveling around Europe. But like, just go to see around

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to what's there, you know. So somehow, this they try to say, Okay, in these conditions we have to renegotiate.

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But there were like 2 kind of very interesting positions that came. One was relating to kind of this, finding this a different uniqueness in this experience. So they a lot of students kind of to renegotiate this, this, this Erasmus, and still finding this very important value, that they grew personally so they like build strength in adversity.

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and they talk a lot about resilience. About winning over Austria conditions like now I am brave. So there was a lot of like pride also, so to kind of try to reconstruct it, not like enthusiasts, but reconstructed as a pride of what they kind of went through.

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and and it was very interesting, because there was also a period when well-being was very much discussed. And so they, a lot of them also admitted they have some anxiety issues, but it was very interestingly reconstructed. It is not a shame.

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To give up and go home. It is not to shame. I have anxiety, and I am so proud I will not have given up. This can happen. This is that something you can encounter, and that you can be proud to to To get over it.

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But there was the fourth narrative, which was actually very prevailing, and that proves a little bit that this this aspirational mobility is really very strong, and they, the large amount of students, wanted to retain their aspirations. So it was against all odds they wanted to to save what was possible from From their previous imagination of of mobility and of the future as well.

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and it was even connected to like breaking the rules and having party. And I, the last comment is like.

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We decided to have some parties. It was necessary to feel like we are, Erasmus, so they kind of did not give up, never nevertheless.

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but but but there was a lot of like this. Discourses like, Okay, we keep it as it is we have to leave behind Covid and and I like this one. The environment doesn't affect you at all, you know. So it's like they they they want to like still keep this self-directedness, at least this discourse of being self and self-directed.

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And it was a dwarf. And we had also a survey among students. And

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yeah have said it was warf it to be in Erasmus. In the second year of pandemic. But there were still some groups that that say no, or they weren't so sure in normal conditions before pandemic, it was like 90%, or like some, almost every. Everyone was saying that it was worth it

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so to to the conclude, Pandemic constituted a critical event for those Erasmus students, and the crisis moment allowed anger, anxiety, resignation, sadness, and solitude to show in the discussions. Narrative.

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Something that was rare in previous studies on mobility. But here was kind of allowed, and became a discourse, and also outside. I think it because also it became a discourse outside also. in the, in, the, in the media the possibility to complain, fail, and resign is interesting to discuss in regards to the existing discourses of aspirations.

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and this normative pressures to participate in geographical mobility and students accept the negative emotional to of the situation. Some remain with anger and resignations, either adapt and reconstruct aspirational pathways

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concentrated on personal growth through adversity or adjustment of pre-pandemic expectations. The normalization of complaint is present, although a large share of students actively resist pandemic as a factor impact in their life, and this generational experience of losses tackled through these courses of going against all odds, but also renegotiations of aspirations. Thank you so much. 150.

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A very warm good evening to an end all

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myself. Dr. Marsh for Brigade Assistant Professor of Sociology.

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Srimati, Somo-a, Jennifer Sapa, Hungary Government to first Grade College, Keik Koppa, a village in Baghavi District of Karnataka State in India and the adult department.

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Today I am going to present my research paper entitled Implications of Modernity on Cultural Practice of Indian Youth.

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So let us look at the concept of modernity.

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Moderity is a term of art used in the humanities and social sciences to designate both a historical parade as well as the ensemble of particular social, cultural norms, attitudes, and practices that arose in post-modial Europe. Moderity. It refers to a historical and cultural pride characterized by significant social, economic, and technological changes that emerged in Western societies during the late eighteenth and early nineteenth centuries.

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It represents a departure from traditional ways of life, and is marked by an emphasis on rationality, individualism, secularism, and the pursuit of progress.

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So let us look.

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What you call modernity. So

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it is a a face marked by questioning or rejection of tradition, the paradigm of individualism, freedom from formal equality, faith in inevitable social, scientific and technological progress and human perfectability, rationalization and professionalization, a movement from funeralism towards capitalism and the market economy.

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from industrialization, urbanization, and secularization, the development of nation, state and its constituent institutions. So in a broader way. It can be an

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associated with industries in urbanization, concept of development, democracy, capitalism, superiority of power, free market search for absolute knowledge in all space of life. Rationality.

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So concept of youth.

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Youth is a defining youth is a problematic task. Definitions based on age offer a degree of objectivity, but overlooked many important realities. It is more fluid category than a fixed age group. The term it youth can be

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defined in 3 ways, chronologically, functionally, and culturally, chronologically means a period of age between certain ages, functionally involving a process of transition from childhood to altitude marker by rituals or physical changes. Culturally

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it is pertaining to the role that an individual play in a given social context.

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In my study I have considered the UN definitions. The UN

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UN for statistical purposes defines youth as those persons between the age of 15 to 24 years without produce to other definitions by its Member States

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in Indian national

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youth policy, 2,003. It was defined a person of age between 13 to 35, but later means in the national youth policy 1214, it was considered 15 to 29 years. With view to have more focused approach as far as various policy interventions are considered.

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According to Karnaka State. With policy, my State. Karnaka, State youth policy.

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Youth refers to young people in the age group of 16 to 30. Again, it is subdivided for my present. For my study. I have considered youth as the age group between 19 to 26 completed years.

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So concept of culture, as we all know, and the famous definition given by Eb. Tyler. It is the complex whole which includes knowledge, belief, art, law, morals, custom, and any other capabilities acquired by man as a member of society. So in my present study, some cultural practice I have taken are the belief system, religious attitude, social institution, obligations, their deportment and their day-to-day lifestyle.

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So methodology.

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So I have 2 objectives for my study. One is to understand the socio-economic and culture profile of the youth, and to know the implications of modernity on cultural practices of Indian youth.

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so significance of the study. Though in a survey of literature review of literature it is found that there is no death on the studies of implications of modernity. But the studies are on the implications of general characteristics of modernity, such as social, networking sites, science and technology, globalizing, etc. But the present study has intensified its focus on the implications of modernity, on cultural practices of Indian youth in their Indian life.

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In addition to this, majority of the studies are conducted in Western countries. Indian studies in the direction are very scanty nature. Hence the present study has been undertaken.

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Statement of the problem. The level

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of modernity may differ among different populations of the same country. Modernity may be accepted or rejected by different sections of populations. According to youth. In India report, India has 4, 23 million youth population which constitute 34.8% of the total populations. Since modernity is a form of social change for a traditional country like India, it is necessary to study how Indian youth have reacted to modernity.

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Modernity has its own implications on every walk of life, of all sections of populations generally, and especially youth, youth are always open to receive changes. Unlike old age and middle aged sections of populations, youth is the more vulnerable section to experience the influence of modernity and its paraphernalia in the project study how modernity has affected the cultural practices of it have been examined

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data collections. So by using quota sampling method, I have collected the primary data from some private universities of Bangladesh City.

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By using simple, random assembly, 2 types of sampling that I used. So I have gathered this information by the private industries of Bangladeshi, who are offering both Uj and Pedi programs in the same campus.

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And so, okay and second resources. I have taken from the libraries of public universities in Karnataka and also from Internet books, journals, and magazines.

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So some of the socioeconomic profile.

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So in the present study, 60% of respondents are female and only 39.8% or male population, you know, in India, parents prefer convincing education. I have taken from the University where they are pursuing M. A. Ms. And Mcom

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parents. They prefer a daughter to go for commercial education and sons to go for professional education, because they are the final breadwinners of the society. So, and it also indicates that there is feminization of higher education

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age that I have told.

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then our religion of the respondents. 74% of the respondents. They belong to Hindu, followed by Christian 14.3%, Muslim point 4 5 giant 3.6, and others who will others 2.6%.

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And with respect to casp in See, it was collected from the Christian Christian Institution, even though majority of the students are from Hindu only, and with respect to caste background.

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majority

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majority of the 63 point. They belong to other cost, and that means other customers. Here general Merit, who do not come under the category of reservation and 25%. They belong to other backward classes.

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5.2 and 5 point T. Sc. Industry respectively. See? it is a private institutions where they do not maintain roster system in public university they maintain roster system according to caste, they give the seeds, but here there is no reference. That is why there is a majority of the general merit students. But one thing is for you percent students. That means lower cost students. sc, and St. They are also enrolling for higher education in India

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stream of respondents. So 50% of the responders, they belong to comma stream 40% social science and humanities, sound percent science students and 2.9%, they blocks to other engineering sections.

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So let us look into the major findings of the study.

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So it was

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investigated the their Monday life waking up in the morning and sleep time. So in India. it is over a Scriptural suggestion that one has to sleep early and wake up in the early morning, or in the early morning at around 4 30 to 5 30. It is called as Brahami morta in Indian Scriptures.

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So it is very auspicious time for Scriptural study or normal study, or what I want. Whatever you want to do in the life? So, but in the study very

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a small quantity, a small percentage of the students. They wake up in the Brahmi motor. That is, 5 a. M. 2 for you, 4 am. To 5 am. Then 5 am. To 6 a. M. 21.6, and the majority of the students in the study. They don't have any particular time to wake up in the morning the same way, the time to sleep. Majority of these students.

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They sleep between 12 Am. To one Pm. And again 22.7% of them. They don't have particular time to sleep. So it is due to the usage of social networking sites.

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So Table 2.3

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willingness to marry outside of their social institutions, as we all know. Willingness to in India. Marriage is a most endogamous group in India. Marriage, religion. religion, caste, and subcaster, endogamous group, Gothra, Pravara, and Pindar. Exagramascript. One should not marry within the endogamous group. So, but

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With the in the way of morality.

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In the wake of modernity, globalization and emergence of new ideologies, like secularism, humanitarism, and other isations. There is a a drastic change in the perspective of the people, especially youth, regarding the selection of their life partner for marriage. So

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39.8% of them are ready to marry outside the nation and 41%, they are ready to marry outside the religion

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and outside the State, and very interesting. More than half of the respondent, that is, 53.1% of the respondents are ready to cross their caste boundaries are caste distinctions and sub-.

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So next, one acceptance of primerital affairs in traditional India just uttering the world a primerital offer. It was a scene, but in the present study, 53.6% of the respondents are ready to have primerital affairs. Only 46% have said, no.

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So here my theory of functional analysis of Robert K. Martin. It is that not all structures contribute possibly to the society. A social structure could produce negative results for another, while at the same time it mentions other parts of the social system.

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So this data shows that although modality exist in India has a negative influence on youth, sexuality, hence early sexuality. But

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so when it is initiated with the religion, so Hindu people, 70% of the Hindu students, they are ready, followed by 4% Islam, 17% of Christian students and the 3.8% of Jane students are ready to accept a premarital affairs.

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So belief in the notion of money makes everything in the modern world. Money is playing a predominant role in the mood in life as well as economic contribution, but to substantiating this quotient. That is notion. Money makes everything. There are certain proverbs in Indian tradition

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which substantiated. But even though majority of the students 44%. They said no, followed by 31%, they said, agreed, and 24%. They can't say anything regarding this

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name.

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Preference to leave in the city. So in India, 68.2% of the population is residing in the rural area. And so in this background, I have checked their their preference.

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So here also overwhelming majority 78.9% of the students are preferred to leaving the city. George Simmel, in his theory of Modernity, says that the second ingredient of modernity lies in the city life. The city of her modernity is concentrated and intensified. Even Weber also observed that the beginning of modern society is from this city. In his book, The City. He allies at the main trades of modern city female finds all the traits of modern society in the city life.

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This is some substantiated by the present study which revealed that overwhelming majority of the steward students are respondents. They prefer to live in the city. because it is due to the full factors that create a necessity of city life, like education, job, lifestyle, etc. Etc.

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The data clearly reflects that the idea of George Simmel, who contended that the modernity has its credentials in the city life.

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then reasons for living in the city. As we know in this theory of modernity. Jar Simil said, that city provides a platform to ventilate your hidden potentialities. So if you have an Indian potentialities, City will provide a suitable platform. That's why 72% of the respondent that said that they prefer to leave in the city because there are more opportunities in all space of life, followed by better exposure for their their potentialities.

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and they they can get the all facilities. And there are certain students who are the permanent resident of the city. Bangladesh.

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then plan to serve the society in Indian culture. Serving the society. It is one of our cultural tribe, you know. We have divided the entire life into 4 stages. In the La Third stage one has to detach from His social life, and he has to. what he called dedicate. He is a further life for the what he calls to serve the society. So when I ask the 77.3% of

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the respondents. They have some article plan to serve the society. So it is our cultural

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name

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opinion about science. So

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we, as we know that Gene, Francois Leo Todd he was from from Canada. He was, in fact, he was officially appointed by Canadian Government to find out the state of knowledge of science. He claims that around the end of the Second World War these myth had collapsed. It is a science that, as it is responsible for the destruction of the government environment. Science has created chemical weapons, and this leads us to believe that science may be anything

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but surely not progressive. In this background. I have asked this question. So here

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the what do you call

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46.9%. They said that it will answer all. It will answer the unanswered questions of humankind. Then 46, 47%. They said that it is boon to mankind and 42%. They said, it is just a branch of knowledge, and again, 40%. They said that it is the means. It is a tool to find the ultimate tooth in the life, and only 16.7% is said that it is a pain to mankind.

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Modernity is not disappear, but it becomes increasingly problematic. Science, for example, it is both the problem and the solution, technology and science, how to be used to moderate the effects of the earlier applications of the science and technology.

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So with respect to the replications of science? I had these questions, but in Indian tradition we have a proverb that in a lamp, as the size of the lamp increases. It's a shadow also increases that as we get the more facilities from the science and technology. And in the same quantity, we also get the repercussions or negative impact of that in that background? I had asked this question.

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like the most important questions, believe in the existence of God. In every culture they have a belief in some supernatural power. They call it different names, but in Indian and Hindu culture we call it as God. So it was assumed that as the science and technology, it grows the religious belief it decreases. But

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in the present study 75% of the students, they have belief in the God, and only 7.6% they don't have and 17%. They are agnostics. Neither will you nor reject in the existence of the god.

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and the one next question

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a time to find the ultimate truth in the life. So it is also one of the important cultural tri in India society. So one has to ask this question.

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In Indian society it is actually this question has to be asked himself for herself in the early stage of his adulthood, or any early stage. Only. So what is the purpose of life?

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Why, I exist on this earth so where I go after the death, where I will be Where I was before my birth. So these are the some questions at the point of Indian society is founding over. So when I ask this question, so majority of the students, that is 63%, nearly 63, they have tried. They have encountered such such type of question in their life.

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and 17.37 point 2%. They are not bothered about this question

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and the frequency of visiting their religious places. So we sting the religious places. It is almost mandatory in Hindu culture.

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so it is every day, every week, during the festival, or Whenever they feel, or whenever they have trouble, so wasting their so 62%. They said that they visit to temple or mosque or church whenever they feel to go in the 37 point they visit to temples to doing Festivals! It is almost mandatory during the festivals to widget the temple.

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and 29%. The visit to V K.

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And 28% they visit during their birthdays. And very interestingly, 9%. They visit very daily

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to the religious places, and interestingly, 6%. They never visit any what they call a religious places

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involvement in the involvement of the respondents in the religious activities. So here, 18% of them. They

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okay will come from this 51%.

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They pray daily and 34%. They worship daily 30%. They don't do anything.

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And 22.2% religious. They read religious Scriptures and 18, they do meditation and 13, they are reluctant to say so. Meditation it is. in India. We have many schools for meditation, almost. You might have heard about the subgroup

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they give us to the of Asia foundation and art of living so many religious leaders. They have invented their own way of meditation, and Yoga so majority of youth nowadays get attracted by the many types of meditation. So it is very helpful for the river career development, or for their personal life and religious Scriptures reading religious Scriptures. It was once upon a time in Indian tradition it was mandatory. It was called, as swath their

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one should not. skip already reading the religious Scriptures daily.

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so it was a helper, for To create them in every right direction, or shipping. In all the Hindu families worshipping is almost mandatory. One should not go outside without having or shipping their own God we have in India. We have, God! For our home, God for our cast, God for our community, God for our entire village. So one has to worship at least one.

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either a home god or a village god, or any type of God. So 35% they worship you. There are shipping.

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So the most interesting is Bill. If in certain mythological concepts in India we have certain mythological concept like last one karma principle, lakh sin, dharma, punya, Havan, hell, astrology, rebirth, witchcraft, are black magic and superstitions

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studying in what you call it, it, Hub of Karnataka or Asia or India majority of the students. They have strong faith, 70, nearly 70%. They believe in Karma principles. Weber, Max Weber

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after his study that production ethics split of capitalism. I think he has visited to India, and he said that during Karma because of Karma principle, our Karma principle is hampering Indian economy. So we very strongly believe in Karma principle rather than any other principles. So here also, Karma is a very big term in Indian philosophy.

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very victor, very big theory. There are so many debates, arguments, theories on Karma principles. One is because of his karma. He may be in good condition or bad condition, he is rich or poor, or beauty, or ugly, or everything is due to his karma, only we strongly believe so. The present study has substantiated that. that aspect. So 70% they believe in Karma principle, and the 54% they believe in luck.

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Elak is also an unseen good Karma unseen. Good Karma. It is a giving.

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so sin means it is a result of her bad karma, bad deeds, Germa. It is a rightitious thing and a punya. This is a religious merit. Opuna means it is a result of my good deeds.

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that is, heaven and hell. So equally they believe in hell and heaven and astrology prediction of future.

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So still they believe 24% of them believe in. In my state majority of the TV channels morning. They have this session, astrology, session. So one has many. astrological factors. So after birth every Indian they will go for astrology after soon after the birth, be depending upon the date of birth and time of birth and a place of birth, we will predict his

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entire life course. We'll get what to call a blueprint of his life. It's been astrology.

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It is a very big study in Indian Scripture.

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then the concept of rebirth are 20%. They believe in the concept of rebirth and black magic, 19% and superposition nearly 15%.

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These are the students who are perceiving their post graduation undergraduation in some private universities of it.

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So let me conclude so from the about discussion, we can conclude that Indian subcontinent has a great and rich.

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its own cultural heritage. The wave of morality has altered the basic tenets of Indian culture. Despite the onslaught of modernity, some of its cultural practices are untouched. Major kernel practices are not so affected by the wave of moderate in India.

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So Indian youth, despite

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India, is, despite the influence of Western culture, still following the Indian cultural practice by having faith in the existence of God and other mythological concepts, and involving in many religious activities and visiting to religious places. This is because

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this is because the strong socialization of cultural elements at their childhood, early childhood, Indian parent. They instill our cultural elements and practices at the early childhood. Children imbibe our cultural elements and morality in their early childhood.

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So we instill our cultural elements according to their caste, according to their religion, according to their region. So we imive these elements in the

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minds of the child majority of the Indian youth not ready to marry outside of their cast, and the other social institutions, even though they prefer to live in the society they have planned to serve the poor and needy people in society. Majority of them have tried to find out their ultimate goal in the life

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in Indian culture. The human aim is to find the ultimate, to thin your life with respect to Indian society exclusively, it is very difficult to differentiate between modernity and tradition.

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because in India there is tradition in in. There is tradition in moderity and a majority in tradition. Thank you. Thank you. And all. I am very thankful to the organizer of this World Congress, and giving a great opportunity to us

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to come over here and present our research. Prepare 1 s. I'm very thankful for the all the personnel of behind. Who have organized and remiticulously organized this. So all the Congress. Thank you. Thank you and and all. Syria, and I'm Galgee Syrigan, Madam Balgay. Thank you.

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Sari R. Alfi-Nissan: I I think they accidentally took us out right.

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Howard Williamson: Yeah, I think so. Sorry. I think right?

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Howard Williamson: So I think we might as well just

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Howard Williamson: get out of it.

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Howard Williamson: It's a dreadfully difficult words. That's Okay, multi-faceted, multi-faceted and multi-faceted, multi-faceted, multi-faceted.

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Alexandre Zarias: Thank you very much.

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Howard Williamson: But don't worry about it.

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Howard Williamson: But yeah, thank you you both. Your presentations online were great. So thank you very much.

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Sari R. Alfi-Nissan: Thank you so much.

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Howard Williamson: So I think we just leave because we can't hear, can we?

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Confex Tech Support - Caitlin: Okay? So maybe they'll put us back on. Hello! This is I. I I missed what happened at the end. There, did. Did the post?

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Howard Williamson: Yeah, okay.

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Howard Williamson: I really don't know. I mean, Samson appeared, and then he froze, and and then nothing happened. He was off. Yeah, okay, let me just can. I just reach out to the onsite tech for you, because I am watching. It looks a bit concerning there with me. One moment, please. Thank you.

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Alexandre Zarias: Thank you.

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Ilaria Pitti: I think they just disconnected the yeah. It's something that probably press the wrong button

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Howard Williamson: that sometimes happens. Yeah.

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Howard Williamson: and they get some sleep after this.

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Get back

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erez agmoni, I think we repeat it. So the question was maybe also generally to the panel for the roots of the aspirations where the aspirations come from, how they are socially constructed, and 150

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mit. Ctl. And where this. This is a good question where this kind of normativity of mobility come from? Yes, so does it come from institutions. I think there is also a big part of the institutional promotions, and, like youth policy promotions of the particular pathways in the in the higher education, 150.

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And I think media also play a role in social media.

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But, for example, also, I think there is some, some also contextual factors. For example, Poland. There was a big wave of kind of willingness to go to the, to go to the West after the entrance of the European Union. And then there was a lot of students who wanted to go, and Erasmus, because before these opportunities were not not allowed. And and and I remember in this, in the studies of of these cohorts a little bit older, like maybe my cohorts. Parents were a pushers, for example, for this mobility.

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because it was not existing for their generation, so they they couldn't go in Communism abroad. So now it's your turn to kind of use. The opportunities of the of the of the west of the

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this is a very good question, and we don't have yet this data of the numbers of Rasmu students this year, because I think that will be really showing if these numbers raised again, because

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erez agmoni, the numbers were dropped in the 2,001. And now we will see in the future data that if they are like coming back and they are in the discourses, there is a different pattern. Some people treat that pandemic as a hull. So now the mobility should be regained somehow. Yes, so there is this discourse, but 150.

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How it will play in the in the actual decisions of your people. I'm not sure, I know, but it is a case study of my university. We have a problem to to persuade students to go under theas in our organization. But it's it's not yet. It's how it is in the more general statistics. One.

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It was also a question to you about the roots of aspirations.

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But were you able to hear all of that?

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Sari R. Alfi-Nissan: I'm sorry we we were disconnected, so

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The the question was, and correct me if I mistake. This is, did did Cohen change the the nature in which at you develop aspirations?

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Sari R. Alfi-Nissan:  definitely. Well, I I've is as I've shown how

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Sari R. Alfi-Nissan: when when discussing glitches in the aspirational discourse, then one of a major glitch was yielding to force Maure, and in my sample. It was not I didn't have a lot of. I had it just a few who were religious, and so and they attributed

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Sari R. Alfi-Nissan: they they use the frame of

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Sari R. Alfi-Nissan: called willing, so they would say, like a whole plan of an aspirational discourse. I had one student that said that he's going to be the Prime Minister, and he explained how he will reach that goal, and very familiar with what you were talking about, also about the concept of being an astronaut. So they they don't just say I want to be an astronaut. But I had a I had a teacher that said.

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Sari R. Alfi-Nissan: and if this, if the student says to me that they want to be an astronaut, I want to know exactly the steps that he's willing to make. And what are the compromises that he's willing to make to reach that goal? And it's not they don't talk about it in a general way, but in a future. It's future oriented

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Sari R. Alfi-Nissan: and goal oriented way. And then covid just like kind of saying you know, having a whole aspiration about being the Prime Minister, and very, very specific, and like he he spoke for like 20 min, explain his path, and then he said at the end, oh, God willing.

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Sari R. Alfi-Nissan: and then and then it's the same So I had non-religious students relates to COVID-19 in such a way, just to just in the same kind of pattern to say, well, you know, if there won't be another pandemic or so

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Sari R. Alfi-Nissan: they they kept from relating to how it changed the way they see their future by understanding about their accountability and their responsibility for their future outcomes and seeing how it kinda changes the way they. They talk about their aspirations, but still I found that why, they acknowledged that

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Sari R. Alfi-Nissan: I, the aspirations, can can change. Obviously, They still kept this institutionalized kinda mythic discourse.

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Sari R. Alfi-Nissan: And that's the concept of the glitch is to explain how it doesn't like change it. It's not saying that it it's it's keeping an option of it might not happening, but nonetheless, going forward with this aspiring self kind of performance. And I think that's what was interesting for me to see in in the way that they interpreted the COVID-19.

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Very good. Any other questions?

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No.

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any from our online folks.

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Very good. Well, we reach the end of our session. Then, like to again say, thank you to all of the the presenters, the audience we overcame the technological issues. And again, I'm just add, living as the chair here, so please forgive up. I messed it up. But thank you to everyone, and we'll see you all next time.

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Howard Williamson: Yeah, thank you, Sampson. Thank you for doing that.

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Bye, everyone.