Globalization and Its Impact On Youth
Globalization and Its Impact On Youth
Globalization and Its Impact On Youth
By Jennifer Gidley
Intensified evidence of poverty, unemployment and social exclusion ... Furthermore, the
trade imbalances between developed and developing economies, favoring the more
developed economies, place development at risk in many countries ... Hundreds of
millions of people are negatively affected by these factors. Young people are particularly
affected, because it means that their transition to adulthood is made more difficult...(On
the other hand) ... There are constructive trends. Many countries are experiencing a
deepening of democracy ... This opens up opportunities for participation by all people.
Young people will gain from this move towards democracy. (United Nations 2000)
This cool and balanced weighing of pros and cons, masks a deeper, more far-reaching
and profound cultural transgression that is emerging in the literature on the impact of
globalization. While the emphasis of concern (of global NGOs) about the well-being of
youth globally has primarily focused on health and education issues in the 'developing'
world, the emerging figures for growing mental health issues for young people in the
'overdeveloped' world confirm that 'development' as part of the modernity project is
not the panacea it was once thought. Yet globalization (called by some
'Americanization') has amplified the modernity project manyfold, supported by mass
education and communication technologies, particularly the Internet and the mass
Media. Globalization is increasingly perceived by many non-western academics and
researchers as 'a form of western ethnocentrism and patronizing cultural imperialism,
1
which invades local cultures and lifestyles, deepens the insecurities of indigenous
identities and contributes to the erosion of national cultures and historical traditions'.
(Lemish, Drotner et al. 1998) On the other hand as feminist futures researcher Ivana
Milojevic points out, it also creates 'opportunities for global transformation based on
human unity.' (Milojevic 2000)
The tensions thus created have been referred to by Banjamin Barber as "'McWorld', the
moving force of a borderless market towards global homogeneity, and ... 'Jihad', the
rivaling process of localization, which originates in cultural, ethnic, and linguistic
boundaries". (Lemish, Drotner et al. 1998)
With the onset of the industrial revolution young people and even children became
fodder for the industrial machine - cheap labor, used mercilessly by industry to keep
the factories churning. While these Dickensian images of children in sweat shops are no
longer valid for the West, the global sweep of industrial geography has merely shifted
these images into other backyards - those of the newly 'developing' nations. As
gentrification emerges and child labor becomes unfashionable in one place the multi-
national global agenda simply shifts to another locus, from Japan to Korea, from
Malaysia to Taiwan, from China to Fiji as the race for ever cheaper products meets the
craving to buy what the high-tech world has to offer. Who will be next? Ethiopia?
Mongolia?
In addition, Catherine Hoppers has strongly critiqued the EFA agenda on literacy:
"Instead of looking at literacy as a continuum in different modes of communication,
from the oral to the written, we (the EFA) equated being ignorant of the western
alphabet with total ignorance". (Hoppers 2000) And yet, in the west itself, the narrow
conceptualization of literacy as the 'new supreme force' has been undergoing serious
critique from educationists and futures researchers for decades. The overvaluing of
2
narrowly-defined 'textual literacy' (reading and writing text) compared with broader
categories of human expression (social 'literacy', oral 'literacy', emotional 'literacy')
reflects the material manifestation of narrowly defined conceptualizations of human
intelligence. Although the literature on multiple intelligences, cognitive holism, the
value of artistic education and oral literacy has been growing in the west for decades, it
seems that the World Bank programs have overlooked their impact. (Read 1943;
Anderson 1985; Eisner 1985; Arnheim 1989; Gardner 1996) Educational and youth
futures researchers, aware of the failure of the western educational model to provide
young people with confidence, hope, a sense of meaning and a love of life-long
learning, are engaged in exploring alternative educational processes which transcend
the narrow bounds of the three R's (reading, 'riting and 'rithmetic). (Slaughter 1989;
Hutchinson 1996; Gidley 1998) Perhaps it is time for the west to learn something from
the 90% of the world's oral cultures, referred to by Ong, who primarily use symbolic
systems of meaning making transfer, such as story-telling, myth and dance while they
still remember how it is done. (Ong 1982)
As a result of this process of mass education of children of the third world over the last
decade, the increasing enculturation of the world's youth into the western world-view
is described by Pawan Gupta: "the modern education system has used modern science
(and vice versa) to successfully perpetuate many modern myths which both advertise
the superiority of the modern development paradigm and devalue rural communities
and their knowledge systems, values and wisdom". He adds, in a description of what
might be called 'virtual colonialism', "the West has succeeded in refining the
instruments of control to such a high degree that the physical presence of the oppressor
is no longer required at the site of exploitation". (Gupta 2000) It is well known that
education is the most powerful method of enculturating (even 'brainwashing') a people.
Mass education which transplants an educational model from one cultural system (such
as Euro-American) into another very different culture while retaining the original
standards and categories of knowledge, is tantamount to cultural genocide. (Nandy
2000)
The Mass Media (such as Television, music), and in particular the New Media (such as
the Internet) are important tools in the process of spreading the global culture to young
people around the world and conversely can be used as a platform for the networking
of resistance. Researchers from Denmark, France and Israel found that as a result of the
media-induced processes of globalization, young people in those countries have a
preference for transnational fiction, and movie material (particularly American
'soapies') and also a new sense of transnational social space provided by the Internet.
(Lemish, Drotner et al. 1998)
One of the paradoxes of the western cultural influence of the media is the tension
between the homogenizing effect of a dominant culture on diverse cultures, and the
inherent individualism at the center of the western cultural model. This creates a push
and pull effect of 'look alike' teenage role models masking the ongoing struggle for
3
individuality and identity which is at the heart of adolescence. However, when the
individualism that is being promoted in tandem with the global media images of
western lifestyles is blended with the aggressive market-driven consumerism it can be a
rather toxic brew for youth living in poverty unable to attain the image. Sonia
Livingstone describes this process whereby modern marketing directs popular culture,
transforming the global citizen (or viewer) into the consumer. She adds, "whether
conceived optimistically or pessimistically, the processes of globalization of media and
culture are seen by many as the means par excellence by which such social changes are
effected". (Livingstone 1998)
Yet ironically, in the one place where the wealth seems to grow into infinity, the youth
of the US, have activated their ethical conscience. For the first time since the anti-
Vietnam war marches of the sixties, students in large numbers are demonstrating in
American universities. Paradoxically, the targets of their resistance are the multi-
nationals who continue to abuse young people confined to work in the sweatshops of
the third world manufacturing the very 'label-brands' these students like to buy and
wear. One of the processes used by these students, Culture Jamming, co-opts the
powerful advertising images of the corporate giants and modifies them to show their
shadow side. (Klein 2000) This student resistance (United Students Against
Sweatshops) is being hailed as the beginnings of a new anti-corporatist movement
(Featherstone 2000) and is just one of the many paradoxes that surround the
complexities of being young and human on earth at the beginning of the 21st century.
In this example the students are using their very commodification as their point of
leverage. As long as globalization continues to be fuelled by consumerism, the young,
as 'market-share', hold some trump cards - their buying power (teenagers are spending
currently $US 100 billion per year in cities, globally) (Moses 2000) and their peer
influence - the Achilles' heels of the multi-nationals.
4
as many as 18-22% of children and adolescents suffer from one or more of these
disorders. (Raphael 2000) In Australia there have been increases in youth
homelessness, and school truancy which have created an underclass of ‘street kids’,
disenfranchised by society, yet often by choice. Increasing numbers are committing
suicide and other violent crimes at an alarming rate, and are expressing a general
malaise, loss of meaning and hopelessness about the future. (Eckersley 1993; Gidley and
Wildman 1996) Youth suicides among young males (15-24) in Australia have doubled
in the past twenty years. (Mitchell 2000) Sohail Inayatullah refers to these phenomena
as symptoms of 'postindustrial fatigue'. (Inayatullah forthcoming) Western culture has
recently been described by film director Peter Weir as a ‘toxic culture’, after a spate of
violent school shootings by and of fellow students in the United States.
In a sense the 19th and 20th century 'anti-philosophies' of nihilism and post-modernism
are the logical extensions of this triple alienation of the human spirit. As a longer term
result of this cultural worldview, combined with the added pressures of increased
mechanization and globalization, several major factors (inherent in the western
materialist cultural paradigm) have arisen in my view which have contributed to a
failure of healthy enculturation of young people. These include the triumph of
individualism/egoism over community, the colonization of imagination, the
secularization of culture and environmental degradation. (Gidley 2000) (www.nr.org)
5
Individualism versus Community
The current age of the ‘I’ which celebrates self-centered egoism, began in the 60s and 70s
with the recognition of (and rebellion against) the injustices involved in the long-term
cultural dominance of the ‘wealthy white male’. The various movements for ‘liberation’
and human rights (feminism, gay, black and indigenous rights movements) set in
motion a process where rights began to dominate responsibilities. While not wanting to
undermine the gains that have been made in terms of equity and human rights, in the
process of unmoderated individualism, the needs of family and community have often
been compromised. As a result of the ensuing breakdown of families (approximately
40% of marriages in Australia and the US end in divorce) and other social structures
(linked also to the shift in male-female power relationships) we are seeing an
unprecedented fragmentation of the social glue without which young people are
rudderless in their social orientation. In Australia, it is projected that almost one third
(31%) of 0-4 year olds will be living with only one parent by 2021. (Moodie 2000) Is it
just coincidence that the symptoms observed today among young people, such as
homelessness, alienation, and depression have increased during the same few decades?
By contrast this individualism inherent in the west, strikes a strong chord with youth in
their striving for their own identities and balances some of the homogenizing cultural
forces.
Over roughly the same period of time, the education of the imaginations of children
and youth around the globe has changed from the nourishment of oral folk and fairy
tales to the poisoning of interactive electronic nightmares. Since the advent of TV, and
Video game parlors, followed by the use of computer games (originally designed to
train and desensitize soldiers before sending them off to the killing fields), (Grossman,
Degaetano et al. 1999) western children and youth have been consistently and
exponentially exposed to violent images. Globalization has led to the ubiquitousness of
these processes and their subsequent colonization of youth culture and imagination,
globally. Is it surprising then that over the past decade in particular, symptoms have
appeared among young people (particularly in the US, but also other 'developed'
countries) of ever increasing violence and suicide. The American Medical Association
and American Academy of Paediatrics have recently made a joint statement that "The
prolonged viewing of media violence can lead to emotional desensitization towards
violence in real life". (Callahan and Cubbin 2000) Most of the research on suicide and
suicidal ideation show strong links with depression and also hopelessness about the
future. (Beck, Steer et al. 1985; Abramson, Metalsky et al. 1989) (Cole 1989) By contrast,
young people educated with an eye to the development of a healthy, positive
imagination are not disempowered by their concerns about the future. (Gidley 1998)
The triumph of secular over spiritual values, coinciding with the widespread crisis of
values reflected in postmodernism as a ‘belief’ system’ has resulted in a dominant
6
world culture which although ostensibly Christian, is in practice amoral. The egoism
that brings greed in its wake, the economic rationalism that denudes politics of the
principals of social justice, the secularization of education (leading to a loss of the values
dimension), the death of churches as inspiring community organizations and ultimately
the cultural fascism (and religious fundamentalism) that leads to ethnic cleansing are all
symptoms of societies that have lost connections with moral, ethical and spiritual
values. The resultant symptoms in young people are a cynical 'don't care' attitude, loss
of purpose and meaning, and a 'dropping out' of mainstream society, assisted of course
by the high levels of youth unemployment. On the other hand the counter point to this
is that many young people are beginning to recognize this void and seek to find
meaning through a search for spiritual values.
Environmental Degradation
Finally the culture that has dominated the global environmental agenda, valuing
private and corporate profit, over community or planet, has been responsible for the
systematic and pervasive pollution of our earth, air and water. What message we might
wonder have Chernobyl, massive oil spills and global warming given to our youth? In
addition, while the scientific/medical solution of chemical approaches to mental as well
as physical illnesses provides 'newer and better drugs' for depression, hyperactivity and
anxiety, the numbers of depressed adolescents and children described as attention-
deficit hyperactivity disorder (ADHD) continue to climb. (Seligman 1995) Meanwhile,
genetic engineers push forward to develop improved strains of everything bringing us
closer daily to the age of the 'designer baby'. Is it any wonder that in this unnatural
world so many youth are turning to drug abuse to escape, or to alcohol binges to drown
their sorrows. Conversely, the environmental awareness of youth is high with 'green
futures' being almost universally present in their preferred futures scenarios. (Gidley
forthcoming)
There is much controversy about definitions of youth and adolescence and whether the
characteristics which define youth are universal or culture-specific. I will briefly
summarise what has been dealt with in some depth elsewhere. (Gidley forthcoming)
The most frequently used conception of adolescence this century is that of George
Stanley Hall who initiated the seminal psychological study of the period between
puberty and adulthood at around 21 and coined the phrase 'storm and stress'. (Hall
1904) In terms of cross-cultural perspectives, studies from cultural anthropology using
a world sample of 186 pre-industrial societies, recognize a distinct stage of social
adolescence as almost a cultural universal. (Levinson and Ember 1996) However, the
inevitability of adolescence as a period of 'storm and stress' in traditional cultures is
strongly contested. Diverse cultural conditions relating to traditional family roles,
community embeddedness, and most importantly, initiation ceremonies, appear to
7
reduce and/or ameliorate the stressors of western adolescence in many non-western
cultures, such as China, Indonesian Java, Micronesia, to name a few. (Broude 1995)
How long this will remain so is questionable in the face of global cultural change.
To attempt to gauge the diversity of youth globally we can get a quantitative picture
from the following figures:
If we look to the extremes of the western youth profile, on one end of the spectrum we
have recently begun to hear of some areas where the young can 'make it' in society -
where they can rise to heights of success in certain predefined areas. These would
include the Olympic heroes and heroines, popstars and of course the new breed known
as 'the dotcom boys' - the young twenty somethings who have made their first million
from floating a successful dotcom company.
At the other end of the spectrum are the marginalized and disenfranchised - the 'street
kids' who spurn society because it has rejected them. In Australia and the US growing
8
numbers of young people have become disenchanted with schooling, lack of work
prospects and the general malaise of materialism. It seems the more that policy makers
try to codify and rectify their curricula, to nationalize their agendas and to increase their
retention rates, the more that young people will slip through the cracks. They live a life
on the streets of cities and rural towns - hanging out with friends making a social life to
make up for the sense of belonging and meaning that once came from working and
community life. Many are children of the long term unemployed, who don't look to
employment as the norm, but others are from diverse backgrounds, choosing the school
of life rather than the life of school. (Gidley and Wildman 1996) Although the 'street
frequenting' youth of the 'developed' world are living in relative poverty they are still
wealthy compared to the 'street kids' in Brazil or the Philippines, without the safety net
of Social Security.
In the above context, the extent to which western culture is adequately initiating its
youth into the stage of adult maturity needs to be seriously considered.
• the coolness of newfound intellectual reason (with their ensuing idealism tempered
with opinionated argument, a sense of fragmentation, and critical judgement), and
• the heat of passions, romantic emotions and the generative energy of their
hormonally charged, emerging sexual capacities (with their impulsive, demanding
urges).
A culture that polarizes and fragments reality can make the harmonizing of these forces
difficult for many, impossible for some. The swings between the polarities are common
fare for most. What is required of a culture and an enculturation system to support the
adolescent stage of development and maximize the potential of this transition is not
what is currently on offer. Furthermore, It has been suggested that if a society, or the
responsible adults, do not provide some adequate initiation or orientation for
adolescents one of two things may happen:
• they may seek to initiate themselves through drugs, and other customs referred
to as part of 'youth sub-culture' - dress, body mutilation, 'street living' and even risk-
taking behaviors.
• they may become disorientated, lose their sense of meaning, or hope about the
future, or at worst attempt to take their own lives.
David Tacey, in an article from which the title for this section was borrowed, relates the
increase in risk-taking behaviors among the Western youth to a failure of appropriate
initiation processes, (Tacey 1995) which I would add, should be part of healthy,
wisdom-based enculturation of youth.
9
Renewal through Emerging Positive Enculturation Processes
Since everything contains the seed of its opposite, even whilst the globalization project
('Modernity Project Mark II') threatens to be potentially more damaging in its
colonizing and homogenizing power than Modernity Project Mark I, it also holds the
potential for the greatest emancipation. It is suggested by Bhandari that what is needed
is to be able to distinguish between the hegemonic and emancipatory potential of the
diverse strands of modernity (Bhandari 2000). Processes need to be put in place which
will foster the potential of globalization to increase these opportunities to encourage
diversity, and cultural renewal, particularly processes that are positive for youth
globally. The earlier critique of the World Bank's EFA agenda is certainly not a critique
of education as such, but rather of the instrumental, factory-model style on offer. Some
emancipatory alternatives will be briefly explored below.
What is needed is enculturation processes that integrate and synthesize, that include
social, cultural and educational processes that encourage wisdom, healthy imagination
and creative and ethical activity through:
• an integrated knowledge system, underpinned by wisdom
• exposure to and involvement with the aesthetics of the arts, music, theatre, and
• appropriate opportunities for engagement in worthwhile action through
employment and/or useful occupation
Several examples of educational models and approaches do exist today which have the
holistic development on the child/adolescent in mind and transformation as the goal.
One such approach that I have examined quite extensively is the Rudolf Steiner
education system which provides an integrated, holistic balance of
intellectual/cognitive, artistic/imaginative and practical/life skills education. (Steiner
1972; Steiner 1981) It is underpinned by an holistic cosmology, and spiritually based
ontology, which regards recognition of the interconnectedness of all things as a way of
knowing. This aligns it also with many non-western epistemologies which do not
subscribe to the fragmented nature of learning underpinned by instrumental rationality.
My own research found that Steiner educated students (in contrast to many mainstream
youth) have a sense of confidence and empowerment that they can create a more
positive, equitable and just future, and a sense of responsibility that they are a key to
the future health of society and the planet. (Gidley forthcoming)
Another youth and futures-positive educational approach has been developed by Riane
Eisler, called partnership education. (Eisler 2001) It is an integrated framework for
primary and secondary education, which has three interconnected components:
• Partnership process (how we teach and learn)
• Partnership structure (the kind of learning environment)
• Partnership content (the actual educational curriculum)
10
Educational alternatives, such as those briefly mentioned above, which provide
transformed enculturation processes could provide a powerful balance thereby
harmonizing the conflicting inner forces experienced by contemporary adolescents.
However, such a vision could not be implemented without great struggle. There is
much powerful vested interest in maintaining the status quo whereby the few who play
monopoly with the vast majority of the world’s power and wealth cling desperately to
their monocultural myth of globalization which commodifies and homogenizes all
values into the economic ‘bottom line’. In the same way that it has taken decades for
the world’s scientists to admit that disregard for the environment had resulted in global
warming, it may also take more decades before the grassroots visions suggested here
will develop the critical mass that is needed for transformation into a learning (rather
than consuming) society. In the vision presented here, the economic bottom line would
be superseded by what has become known as the ‘triple bottom line’ where the impacts
of any enterprise/policy on the environment, and the social/human/spiritual ecology,
are equally valued with economic impact.
Endnotes
11
Abramson, L., G. Metalsky, et al. (1989). “Hopelessness Depression: A Theory-Based
Subtype of Depression.” Psychological Review 96(2): 358-372.
Anderson, J. (1985). Cognitive Psychology and its Implications. New York,
W.H.Freeman and Co.
Arnheim, R. (1989). Thoughts on Art Education. Los Angeles, Calif., Getty Center for
Education in The Arts.
Bashir, M. and D. Bennett, Eds. (2000). Deeper Dimensions: Culture, Youth and Mental
Health. Culture and Mental Health: Current Issues in Transcultural Mental
Health. Parramatta, Transcultural Mental Health Center.
Beck, A., R. Steer, et al. (1985). “Hopelessness and Eventual Suicide: a 10-Year
Prospective Study of Patients Hospitalized with Suicidal Ideation.” American
Journal of Psychiatry 142(5): 559-563.
Bhandari, V. (2000). The Artifice of Modernization: Postcoloniality and Beyond.
Unfolding Learning Societies: Challenges and Opportunities. M. Jain. Udaipur,
Shikshantar: The People's Institute for Rethinking Education and Development:
120.
Broude, G., Ed. (1995). Growing Up: A Cross-Cultural Encyclopedia. Encyclopedias of
the Human Experience. Santa Barbara, ABC-CLIO.
Callahan, G. and N. Cubbin (2000). Scream Tests. The Australian Magazine: 20-27.
Cole, D. (1989). “Psychopathology of Adolescent Suicide: Hopelessness, Coping Beliefs
and Depression.” Journal of Abnormal Psychology 98(3): 248-255.
Dighe, A. (2000). Diversity in Education in an Era of Globalization. Learning Societies:
A Reflective and Generative Framework. M. Jain. Udaipur, Shikshantar: The
People's Institute for Rethinking Education and Development.
Dommers, E. and D. Welch (2001). “An Australian GP Futures Conference.” Journal of
Futures Studies 5(3): 173-182.
Eckersley, R. (1993). “The West's deepening cultural crisis.” The Futurist: 8-20.
Eisler, R. (2001). “Partnership Education in the 21st Century.” Journal of Futures Studies
5(3): 143-156.
Eisner, E. (1985). The Educational Imagination: On the Design and Evaluation of School
Programs. New York, Macmillan.
Featherstone, L. (2000). The New Radicals. The Sydney Morning Herald. Sydney: 19-23.
Gardner, H. (1996). “Probing more Deeply into the Theory of Multiple Intelligences.”
NASSP Bulletin 80(583): 1-7.
Gidley, J. (1998). “Prospective Youth Visions through Imaginative Education.” Futures
30(5): 395-408.
Gidley, J. (2000). Cultural Renewal: Revitalizing Youth Futures. New Renaissance. 9:
14-16.
Gidley, J. (forthcoming). Global Youth Culture: A Transdisciplinary Perspective. Youth
Futures: Comparative Research and Transformative Visions. J. Gidley and S.
Inayatullah. Westport, Connecticut, Praeger.
Gidley, J. (forthcoming). Holistic Education and Visions of Rehumanized Futures.
Youth Futures: Comparative Research and Transformative Visions. J. Gidley and
S. Inayatullah. Westport, Connecticut, Praeger.
12
Gidley, J. and P. Wildman (1996). “What are we missing? - A review of the educational
and vocational interests of marginalized rural youth.” Education in Rural
Australia Journal 6(2): 9-19.
Grossman, D., G. Degaetano, et al. (1999). Stop Teaching our Kids to Kill: a Call to
Action against TV, Movie and Video Violence. NY, Random House.
Gupta, P. (2000). Liberating Education from the Chains of Imperialism. Learning
Societies: A Reflective and Generative Framework. M. Jain. Udaipur,
Shikshantar: The People's Institute for Rethinking Education and Development.
Hall, G. S. (1904). Adolescence (Vols. 1 and 2). New York, Appleton.
Hoppers, C. O. (2000). Turning the Monster on its Head: Lifelong Learning Societies for
All. Unfolding Learning Societies: Challenges and Opportunities. M. Jain.
Udaipur, Shikshantar: The People's Institute for Rethinking Education and
Development: 120.
Hutchinson, F. (1996). Educating Beyond Violent Futures. London, Routledge.
Inayatullah, S. (forthcoming). Youth Dissent: Multiple Perspectives on Youth Futures.
Youth Futures: Comparative Research and Transformative Visions. J. Gidley and
S. Inayatullah. Westport, Connecticut, Praeger.
Jain, M., Ed. (2000). Unfolding Learning Societies: Challenges and Opportunities.
Udaipur, Shikshantar: The People's Institute for Rethinking Education and
Development.
Kamat, S. (2000). Education for What? De-mystifying the World Bank Education
Agenda. Learning Societies: A Reflective and Generative Framework. M. Jain.
Udaipur, Shikshantar: The People's Institute for Rethinking Education and
Development.
Klein, N. (2000). No Logo: Taking Aim at the Brand Bullies. USA, Picado.
Lees, C. (1988). Youth Tribes. Bulletin: 42-48.
Lemish, D., K. Drotner, et al. (1998). “Global Culture in Practice: A Look at Adolescents
in Denmark, France and Israel.” European Journal of Communication 13(4): 539-
556.
Levinson, D. and M. Ember, Eds. (1996). Encyclopedia of Cultural Anthropology. New
York, Henry Holt and Company.
Livingstone, S. (1998). “Mediated Childhoods: A Comparative Approach to Young
People's Changing Media Environment in Europe.” European Journal of
Communication 13(4): 435-456.
Milojevic, I. (2000). Globalization, Gender and World Futures, (unpublished): 13.
Mitchell, P. (2000). Valuing Young Lives: Evaluation of the National Youth Suicide
Prevention Strategy. Melbourne, Australian Institute of Family Studies: 194.
Moodie, R. (2000). Life, Leisure and Longing in 2050.
Moses, E. (2000). The 100 Billion Allowance: Accessing the Global Teen Market. New
York, John Wiley and Sons.
Nandy, A. (2000). Recovery of Indigenous Knowledge and Dissenting Futures of
Universities. The University in Transformation: Global Perspectives on the
Futures of the University. S. Inayatullah and J. Gidley. Westport, Connecticut,
Bergin and Garvey: 270.
Ong, W. (1982). Orality and Literacy; The technologization of the World. London,
Methuen.
13
Raphael, B. (2000). Promoting the Mental Health and Well-Being of Children and Young
People. Canberra, Commonwealth Department of Health and Aged Care: 60.
Read, H. (1943). Education through Art, Faber.
Seligman, M. (1995). The Optimistic Child: a revolutionary approach to raising resilient
children. Sydney, Random House.
Slaughter, R., Ed. (1989). Studying the Future: An Introductory Reader. Melbourne,
Commission for the future, Bicentennial futures education project.
Smith, A. J. (1992). The Third Generation. New Statesman and Society: 31-32.
Steiner, R. (1972). A Modern Art of Education, Lectures, 1923. London, Rudolf Steiner
Press.
Steiner, R. (1981). The Renewal of Education through the Science of the Spirit: Lectures,
1920. Sussex, Kolisko Archive.
Tacey, D. (1995). “The Rites and Wrongs of Passage: drugs, gangs, suicides, gurus.”
Psychotherapy in Australia 1(4): 5-12.
Tarnas, R. (1991). The Passions of the Western Mind. New York, Random House.
United Nations, D. f. S. P. a. D. (1999). “The Global Village.”.
United Nations, Y. I. N. (2000). Global Profiles on the Situation of Youth: 2000-2025.
14