Sistema Regional de Información
en línea para Revistas Científicas de América Latina,
el Caribe, España y Portugal

War bands composed of high school students from the city of Iquique are examined. They are evidence of how Chilean identity —through a process of Chileanization— shapes up into youngsters’ subjectivity loyalty towards the nation. Furthermore, it is a space where masculinity is built according to the protocol of national identity. Even though there are bands made up of women, those formed by men continue to be the most important regarding prestige and symbolic representation of Chilean citizenship in Northern Chile.

This present proposal is astringent to the moment in which we started to live as a society. At overwhelming steps the denominated «celebrations of the bicentennial» with which additional holidays have been included. In this sense, the present article, from a historical logic, presents/displays the conclusions of a quantitative study, carried out during the year 2009 in the cities of Coquimbo and La Serena, with students who prepared themselves to finish secondary education. Assuming an evaluative position, similar to the one opened in Chile in 1910, when pre-cleared men like Enrique Mc Iver and Luis Emilio Recabarren, among others, discussed the Centenary of the Republic, and submitted word students of fourth grade, near finishing their secondary education; from here on, they deepened themselves in themes such as the youth identity, the impact of the state speech, through formal education and the weight in which the «generation of opinion and reflective critical thought/» on the subject of History and Social Sciences

The representations of the youth in the Chilean pentecostalism are linked to three dimensions. The first one refers to the institutional construction of the youth where three aspects appear: the youth as a stage of fleeting beauty; the emphasis and recreation of spaces of participation for the young persons who imply rituals of effort and physical resistance as form of social preparation; and a sexual differentiation on the youth in which the requirements direct the men to the domain of his character and the women the control of their bodies. In the second level we find a social reinvention of the young «pentecostales» persons. In this dimension the young pentecostales persons represent their youth as symbolic times where two temporalities appear: golden time and contingent time. Finally, both the models and the goals proposed to the youth of this epoch were recounted to three types of religious work: shepherd; preacher; and teacher of Biblical education. Works that were within reach of men and women. This one is the Generation P, proposals as resources of social mobility that were appearing to these young persons, who were not finding in another part, they generated spaces of participation and the leaders' appearance that they played the role of the Chilean pentecostalismo, one of them more successful of Latin America.

This article analyzes specific processes that contribute to the advancing of position of youth inside of societies. It also identifies the focus and objective which aboard the political indicators that mark inclusion and progress in the quality of life. As well as highlighting that the juvenile phase is a marginal indicator of progress in the societies and one of the most unrecognized of the vital cycle. It revises the predominant perspectives that are obstacles in the incorporation of social youth as a problem of criteria of age in politics. The beginning including focus favors the incorporation and quality of life of youth which suggests alignments in the indicators of construction.

This paper presents the results of an exploratory research which analyzes a few general characteristics of Chilean youth spirituality in the current context. In the last decades, the Chilean society has experienced strong tensions between the individual autonomy processes (individuation) and those from the social institutions (individualization), which is also obvious in the case of youth and the ecclesiastical institutions (specially the catholic ones). Using a qualitative method, based on four focus groups composed by female and male youth, aged 17 to 20, from middle low to middle high socioeconomic level, the results show that the individual experience is salient in their spirituality, and that they partially disregard the ecclesiastical prescriptions and highlight the openness to experiences anchored in new fields that make sense to them.

This article is a product of investigations taking place in three provinces of the Central Sierra of Ecuador, analyzes three fundamental processes which through the space of communal dynamics of the native Andean world: a) relationships (neo) colonial figures in naming the subjects and their relations, instituting practices and in administration of the population; b) the relationship with the Earth and its distinct socio-economical and symbolical morphological reproduction; c) the human mobility expressed through migratory processes. In these processes, articulated by modernized forms from school education and general mercantile c). In these processes, articulated by modernized forms of transportation, from school education and the generalized mercantile of social relations that constitutes a young native, we believe, can be better understood.

The purpose of this article is an attempt to systematize and open from the accumulated knowledge of some reflections on Chilean youth and the social confidence. This article focuses on the subjects of generalized confidence and the confidence in institutions, two fundamental aspects of the democratic construction of a country, since they constitute significant data on social cohesion. The data on confidence shows that youth are non-different from the general tendency of the Chilean population. Youth, are not located in an extreme position of total distrust with strangers, but of a clear defensive conduct. In addition, it is clear that a very low confidence in the tie institutions to political and judicial instances is stable through time, but one trusts the educational institutions. In this frame of distrust, a youth is appraised, that journeys from a systemic critic towards a validation of the beginning, which entails a social cohesion no longer constructed on the homogeneity, but on the base on which anybody is discriminated and where the individual effort does not discard the public support, but the opposite, it demands a compensation to the individual work.

Since the times of August Compte and Karl Mannheim (but also since José Ortega Gasset and Antonio Gramsci), the generation concept has always been a relevant topic in social science and humanities. As a metaphor of social construction of time has been one of the most influential categories, not only in the theory debate, but also in the public sphere of youth investigation. Even though the uses and abuses that this concept has had are well established in the European context during the periods of both world wars, it has had importance in the ideality and political debates in other regions also. This article intends to retake the concept of generation from a historical perspective, highlighting its importance in the contemporary debates on youth.