This book by Father Carlos Miguel Buela (IVE) is directed towards those young people who are the main protagonists and builders of the third millennium. Living in the 21st century is considered both a great gift and a difficult challenge. In these pages, Father Buela writes why being a youth in the third millennium is such an adventure. Amidst the uncertainties and difficulties plaguing young minds, Father Buela encourages youth—equipped with the truths and pillars of the Catholic faith—to live great ideals and experience the beauty and joy of God in the present world. In the midst of turbulent seas, a Captain cries: Duc in Altum! Go into deep waters! Few know what this phrase really means. Those who have been able to understand it know what the secret to true, authentic happiness is: eternity.

To assess the future of small business & entrepreneurship in the 21st century, a series of 15 focus groups were held between Oct. 1994 & January 1995 in: youth entrepreneurship; micro-business; women-owned business; high technology entrepreneurs; commercial banking; venture capital & investment banking, small business & entrepreneurship education, futurists, media, former SBA administrators & chief counsels for advocacy, business opinion leaders, family business, fast growth businesses, & entrepreneurs. Charts, tables & graphs.

Ministry with Youth in Crisis is a comprehensive treatment of major adolescent crises related to life themes including self-identity, faith formation, family life, social relationships, sexuality, suicide, substance abuse, and eating disorders. The distinctiveness of this book is that it offers a fine blend of solid research, workable theory, and specific strategies for successfully ministering to and with youth in crisis. Furthermore, it emphasizes the caring and sensitive side of working effectively with adolescents experiencing both normal and extreme crisis situations. This volume, therefore, is both descriptive and prescriptive in nature, in that it describes the world teens live in and offers biblical responses for ministry.

Can digital games help us understand real life religion? With World Youth Day: Religious Interaction at a Catholic Festival, Skjoldli suggests that they can. The change is particularly visible from Skjoldli's new theoretical framework religious interaction, which draws on digital game studies. The framework centers on three key terms—interaction, interface, and immersion. Interaction constitutes the core of the stipulative definition of religion operative in this framework: interaction with culturally postulated superhuman persons. Interface represents the means by which interaction takes place. When interaction becomes emotionally charged, immersion takes place—whether it happens in religious contexts, gaming contexts, or other human activities like watching sports, reading books, playing instruments, listening and/or dancing to music. Religious immersion, Skjoldli suggests, is helpful for understanding—and making intelligible—the emotional charge of human-superhuman relationships, the power and vulnerability of the religious interfaces that enable them, the significance of emotionally charged experiences they afford, and the vexation expressed when interactions are frustrated by distraction, distortion, or destruction. In this book, Skjoldli employs her religious interaction framework in an analysis of how the Catholic festival World Youth Day (WYD) changed the meaning of pilgrimage in Catholicism. WYD emerged from a ritual, historical, and cultural context abundant associations to pilgrimage as the term is conventionally understood by scholars. WYDs are also consistently called pilgrimages, even when the host locations are not officially sanctioned as such. A substantive investment for the Catholic Church centrally, locally, and for the local event organizers, each WYD draws hundreds of thousands to millions of young Catholics from around the world. The pope always participates by giving speeches and leading some of the ceremonies. WYD is persistently referred to as a pilgrimage, and Skjoldli analyzes what pilgrimage has meant, what it means now, and how it changed in the context of WYD.

How do young people see the future? Are they optimistic or pessimistic? Do their views vary from culture to culture? Are young people actively engaged in creating their desired futures or are they passively receiving the future? What effect has globalization on youth culture? How is the future taught in schools? These and many other questions are dealt with in this volume of comparative empirical research from around the world on how youth see the future. Generally, youth are considered immature, irresponsible toward the future, cliquish, impressionistic, and dangerous toward self and others. They are considered as a mass market—two billion strong—the passive recipients of globalization. Most recently in OECD nations, youth have become fodder for political speeches—they are the problem that reflects both the failure of the welfare state (dependence on the state), the failure of globalization (unemployment), and postmodernism (loss of meaning and the crisis of the spirit). In the Third World, youth are seen not only as the problem, but equally as the force that can topple a regime (as in Yugoslavia). However, youth can also be seen as carriers of a new worldview, a new ideology. These and other views concerning youth are examined in this volume of comparative empirical research. Studies from around the world provide intriguing answers to questions about how youth see the future and their future roles. This book will be of particular interest to scholars, students, researchers, and policymakers involved with youth issues and future studies.

This innovative collection of studies by international youth researchers, critically addresses questions of ‘global’ youth, incorporating material from regions as diverse as Sydney, Tehran, Dakar and Manila, and advancing our knowledge about young people around the globe. Exploring specific local youth cultures whilst mediating global mass media and consumption trends, this book traces subaltern ‘youth landscapes’ and tells subaltern ‘youth stories’ previously invisible in predominantly western youth cultural studies and theorizing. The chapters here serve as a refutation of the colonialist discourse of cultural globalization. Showcasing previously unpublished youth research from outside the English-speaking world alongside the work of well-known researchers such as Huq and Holden, these accounts of youth cultural practices highlight much that is predictably different, but also a great deal of common ground. This book goes inside creative cultural formation of youth identities to critically examine the global in the local. Bringing together an internationally diverse group of researchers, who describe and analyze youth cultures throughout Europe, the Americas, Asia, Africa and Oceania, this volume presents the first comprehensive review of global youth cultures, practices and identities, and as such is a valuable read for students and researchers of youth studies, cultural studies and sociology.

The Image of the Priest in the Awareness of Polish Youth: A Sociological Study presents the results of empirical research conducted over the last 25 years. The book discusses the following issues: the theology of priesthood in the Roman Catholic Church * the role of the priest as a mediator with God and a counselor for men * the importance of role models * priestly authority * priestly celibacy * young people's religious practices, faith convictions, and their general attitude towards Polish parish priests in religious orders. (Series: Development in Humanities - Vol. 11)