lilyroseweiss-blog
[What is Youth Culture?]
Reflections and explorations by LilyRose Weiss.
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Where We Paint on Walls
When actions are characterized as pushing back against a “norm,” or socially acceptable customs, they are often deemed the like of resistant or defiant. From individuals to entire groups, those that refuse or reject boundaries that society puts on them are often subject to an extent of admonishment. But, by nature, what makes individuals and their actions resistant is a certain degree of expectance of what the majority might think, and how they might criticize. However, as Stefani Relles and Randall Clemens make clear in their piece on enacting change, “change entails collaboration nor just between activists and dominant forces, but with the public writ at large” (314). Relles and Clemens go on to clarify that true “do-it-yourself” social change is enacted through “disengage[ing] with dominant systems” (314).
It is this concurrence of this disengagement with norms and particular collaboration with established structures that I see as in place in various aspects of my life. The one that most presently comes to mind is the example and explanation of “graffiti” (316) in Relles and Clemens’ piece. I’m certainly not saying I do graffiti, actually the contrary. My artistic expression in public spaces is often largely confined to those in which it is permitted, moreover, encouraged. When I think of the place I spend most of my time—Grinnell—I think of the spaces clearly distinguished as those in which people can express themselves artistically. Places where, specifically, art is done on the walls, and it’s so clear that these spaces we hold so dear as places of expression have an inherent permission associated with them.
A few distinct places come to mind: the walls of what used to be our operating college pub (Lyle’s), the walls of Bob’s café, and the walls of the library bathrooms. Each is densely populated with drawings, pieces of writing, prints, and various other forms of semi-permanent expression. And it is this key word, “expression,” that I think stands as so vital in contrast to, “rejection.” Thinking about the walls of the women’s restroom in our library what comes immediately to mind is empowerment. From body positive quotes and drawings, to uplifting and motivating sentiments, the walls of this small room have come to be stark and unexpected reminders of brightness that can be so easily forgotten.
So while these places of artistic expression—possibly even resistance—are clearly institutionally sanctioned (whether or not they started that way is a different story), they maintain the ability to periodically convey “messages that would otherwise be suppressed” (316) and often, “instigate social commentary during the distribution process” (316). And in so doing, exist as the “DIY” social improvement that is a step towards progress. Contributing, even in small ways, to these group expressions of resistance and creativity allows one to enter a space dedicated to the understanding, uplift, and inspiration of others. Even from the insides of bathroom stall.
Works Cited
Relles, S. & Clemens, R. (2018). “‘Do it yourself’ scholarship: from punk rock to qualitative research,” International Journal of Qualitative Studies in Education, 31, 312-327.
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Being a Girl Shouldn’t Just be Okay, It Should be Empowering
Consumerism seems to be a hot topic right now. Often paired with the idea of “conscious,” the culture at large appears to be battling an unavoidability of certain purchases with the desire to be as individual and self-motivated as possible. But how do we know when we’re consuming on our own accord, or as the result of subliminal or subconscious messages we’re susceptible to consuming? How do we decide what we consider to be “conscious” or productive purchases, as opposed to frivolous or problematic ones? Can we comfortably live in a middle-ground characterized by an acceptance of certain aspects of consumer-culture while concurrently keeping in mind the importance of our own individuality and being cognizant of what we consume?
In her piece investigating the effects of consumerism on children and their identities, Jennifer Hill warns of the consequences that can stem from the fact that “modern-day children live in cultures steeped in consumption driven by consumer behaviors and influenced by their outcomes” (348). Hill’s piece provides some answers to these questions, specific in the context of the consumerism children are exposed to from the outset. Hill’s warnings span from the possibility that “images sold through advertising [become] the symbols of childhood” (349), to the “selling cool” concept that describes the widespread trend of coolness “as now revered as a quality every product tries to be and every child needs to have regardless of age, (353) often positing an unattainable ideal; both concepts, asserts Hill, highlight the ways in which consumer culture can pose major risks for children’s expressions and development of identity.
And while some large scale brands or brand messages have been called out for being problematic over time—i.e. “‘Barbie’s body proportions” as suggested by Hill (358)—there are certainly growing numbers of those that want to pushback against this norm. Those that actually seem to intentionally use the marketing space in the world their product occupies to convey ways in which youth (and others) can actually gain confidence or express identity. One brand that focused on the need for empowerment in the advertising sphere was Always, who dedicated their Super Bowl airtime to showing girls that their existence as just that—girls—should not be insult, but should be empowering. In her analysis of what made the spot so successful, Jillian Berman highlights that the Always “Like A Girl” campaign stands as so distinct because it centers upon “empowering messages and realistic portrayals of their target shopper” (Berman, 2015). So while so many feminine care products—plainly described by Berman as “the things women use during their period”—miss the mark by displaying not only unrelatable images but irrelevant content (see: women dancing in spandex; Berman, 2015), Always both calls out a problem and offers a solution. While, in the meantime, possibly boosting their tampon and pad sales, by being a brand that both young and old “consumers want to engage with” (Berman, 2015).
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Works Cited
Berman, J. (2015). Why that ‘Like A Girl’ Super Bowl Ad Was So Groundbreaking, Huffington Post, February 2. Web. https://www.huffingtonpost.com/2015/02/02/always-super-bowl-ad_n_6598328.html
Hill, J. A. (2011). Endangered childhoods: how consumerism is impacting child and youth identity. Media, Culture, & Society, 33, 347-362.
https://www.youtube.com/watch?v=XjJQBjWYDTs
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When a Pink Sea Floods an Island of Hate
In the wake of the most recent presidential election significant portions of the country were left disappointed, upset, confused, and downright angry. However, in a moment that so easily could’ve been characterized by disillusionment and cynicism, there instead seemed to be a significant nationwide pushback against the bias, injustice, and inequality that the new president seemed to represent. Catalyzed largely by the many not only problematic, but downright insulting statements made and ideals held by Donald Trump before and after his run for office, millions responded to his inauguration by gathering and marching all over the country. The magnitude of the 2017 Women’s March demonstrated both the scale of nationwide displeasure with much of what Trump stood (stands) for and embodied (embodies), as well as the large scale unity the march brought to the forefront.
Part of what made the Women’s March so distinct (beyond its obvious magnitude and powerful messages) was the “sea of pink” (Reimel and Arneson, 2017) prominent in marches across the country. From Washington, D.C., to Los Angeles, and many cities beyond and between, marchers were seen wearing pink “pussyhats” (Reimel and Arneson, 2017) that were often handmade and hand-knit. The brainchild of Krista Suh and Jayna Zweiman, the hats stood (and stand) as a manifestation of various attributes central to the march’s goals. Namely, the pink hat called forth a stark pushback to the infamous words that were caught on a hot microphone, a “appropriating of the word ‘pussy’ in a positive way,” and the ways in which the march highlighted “women supporting women” (Reimel and Arneson, 2017).
So while the “pussyhats” (Reimel and Arneson, 2017) may not be considered solely a ‘youth’ form of resistance (as today’s prompt calls for), it seems to me to be a powerful one that transcends age and societal boundaries. People of all kinds either rocked these pink hats on January 21st, 2017, or spent countless hours knitting them (those that were unable to attend for various reasons were encouraged to knit and send in the hats, in an effort to encompass and empower as many as possible), in order to fully exist as the “sea of pink” the idea’s creators intended. Beyond the passionate and clever signs, the ardent chants and zealous cheers, the “pussyhats” existed (and continue to do so) as a symbol of concurrent unity in the face of large-scale injustices and vital rebellion against acceptance of bigotry as the norm.
Works Cited
Reimel, E. & Arneson, (2017). “Here’s the Powerful Story Behind the Pussyhats at the Women’s March,” Glamour, January 22. Web. https://www.glamour.com/story/the-story-behind-the-pussyhats-at-the-womens-march
Image 1: https://www.dezeen.com/2017/03/08/va-museum-pussyhat-washington-womens-march-design-news/
Image 2: https://www.vogue.com/article/fashion-designers-womens-march-2018-uniforms
Image 3: https://www.glamour.com/story/the-story-behind-the-pussyhats-at-the-womens-march.
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Giving Youth a Place and Space to Do More
At the end of Tamara Butler’s piece on youth involvement in social justice work, specifically in the context of classrooms, a particular portion of the “Notes on contributor” jumped out at me. In describing the focus of Butler’s work at large, it states it is on “the connection between storytelling and activism” (95), amidst a couple other equally important topics. This key term—storytelling—seemed to me to resonate with the piece overall; Butler’s work in “We Need a Song” not only illuminates so distinctly the ways in which the youth studied were using their own form of important storytelling, but also appears to use approachable storytelling as a way to emphatically convey this research.
And I believe this is so important because it gives a strong and understandable voice to an incredibly vital area: affording youth a space to explore and express issues they find imperative encourages the perspective of protest and progress as perpetuated by youth in a fashion that is “a continuum, not[…]isolated events that only occurred during the 1950s, 1960s, and 1970s” (92). Butler’s piece overtly brings to the forefront the crucial ways in which classrooms can stand as apt and inspiring locations of student and youth social justice contributions, however, that these opportunities can be put at risk when society prioritizes “Common Core standards and high stakes testing” (93) instead.
Butler’s experience and recounting of observing four ninth grade girls on their journey towards learning about, discussing, and representing to their classmates a topic they feel passionate about bringing attention to, has some serious implications as to the power of school and class within the framework of youth and social justice. What stands as distinct about the project being portrayed by Butler is the many components that make it up. From basic research to personal reflection (music choice), from group discussions to the importance of also speaking with community members and organizations, the “Social Justice Capstone projects” (85) appear to exist as a significantly productive structure to allow youth (moreover, students) to “physically and metaphorically cross boundaries” (86) into realms of social justice that might have previously only been accessible to other, more adult, groups. As such, classrooms can become an important site of possible “cross-generational collaboration and dialogue and community change and larger social issues” (86) that is often so vital to the success of progress.
Works Cited
Butler, T. (2017). “We Need a Song”: Sustaining Critical Youth Organizing Literacies Through World Humanities. Equity & Excellence in Education, 50, 84-95.
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Book Club: I Am Not Your Perfect Mexican Daughter (by Erika Sánchez)
Erika Sánchez’s I Am Not Your Perfect Mexican Daughter emotionally portrays a significantly painful yet ultimately touching story of a young woman growing up in a stiflingly traditional family. While the events upon which the book is centralized reach from relatable familial arguments to extreme and (hopefully) unordinary tragedies, readers of Sánchez’s tale can find an incredibly sympathetic and human narrator in teenage Julia and the issues she’s confronted with.
Sánchez gives her narrator a passionate and importantly spunky voice. Julia doesn’t exist a simple stand in or name for an impersonal “I” from which the story is told. Instead, Julia’s portrayed inner thinking, her feelings about those around her, and the points she chooses to voice or explore are specific and often in contrast to what is or would be expected of her. What I find both so fascinating about Sánchez’s story and the storyteller she uses as a conduit for it, as well as so vital for the young readers to which this book appears aimed, is the way in which the author so successfully portrays a individual yet so contemporarily important firsthand perspective of teenage life.
While particular attributes of Julia’s life, the lives of her parents, and the secrets possessed by her sister are greatly specific in ways that stand as either exceedingly relatable or largely distinct to lives of readers (dependent on personal backgrounds) an overarching theme seemed to resonate throughout the book. As suggested by the title, I Am Not Your Perfect Mexican Daughter, what appears to be Sánchez’s book-long ode to the imperfection in us all utilizes extreme examples of the problematic possibilities that can stem from expectations of perfection. Moreover, that perspectives individuals have of others are often without full context of past experience or hardship; that in understanding how others cannot possibly know our entire history and perspective, exists an understanding of how we cannot possibly entirely know those aspects in others. In giving an in-the-moment account relevant in many ways to the lives of teens, specifically those who see pieces large or small of themselves in Julia, Sánchez portrays the often reiterated but more often disregarded understanding, that there is no such single thing as perfect.
Works Cited
Sánchez, E. L. (2017). I Am Not Your Perfect Mexican Daughter. New York: Alfred A, Knopf.
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Talking Back but Not Knowing What To Say
I sat looking at my blank screen for quite some time. I spent even longer starting various sentences and statements, only to delete them, disappointed in my ability to entirely convey what I wanted to. Intensely cognizant of my previous post on quietness and my constantly developing understanding of the space that is (or isn’t) for my voice to occupy, I was unsure of how to properly or appropriately respond to the experience of reading Angie Thomas’ The Hate U Give, and subsequently discussing it with a group of high schoolers.
And I’m not sure if “appropriately” even carries the right kind of weight. I want to do the novel, the conversation, and our inspiring educators justice, as I found each component an equal part of the impression Thomas’ book left on me. Because it left a big one. And maybe it’s because of the questions I had after reading, or the questions asked of me from others, either way, The Hate U Give is an undeniable conversation starter.
And I see that as important. And I also see that as possessing a significant responsibility that cannot be overlooked. These conversations fill a space occupied by a dangerous kind of silence, the kind that can mean that a problem isn’t being acknowledged, and therefore is endorsed in continuing. It’s crucial—in my opinion—to note that it is because of incredible, and progressive, and willing to boundary-push professors and teachers like Professor Jones and Mr. Sloat that youths are not only being asked to delve into these stories and what they represent, but conversations about them and their inherently complicated yet vital content. In a moment similarly complicated, significantly problematic, yet also filled with a growing demand for change, narratives like the one presented by Thomas stand as striking.
Reading the book, talking about it in the context of this class, talking about it with a population significantly different than the one I’m exposed to daily–the high schoolers—yet under an umbrella I would also consider myself to be: youth, have combined to be an experience similar to a tornado of sentiment. I’m moved. I’m confused. But I’m also aware that this is so intensely not about me.
And it is in the ways that this is not about me, that I see it as important to defer to further conversation for a better understanding of how to use these conversations. These conversations, and this novel, are not simply points on a syllabus. They reach beyond writing and paper and into the realm of lived experience and molded consciousness. What’s my responsibility as a consumer of this story, and in the reality it mirrors?
There are questions I’ve been asked that have stuck with me. There are questions I personally have that I can’t get out of my head. And there are statements I am steadfast in my belief in.
Read The Hate U Give. It’s heartbreaking. It’s intensely smart. It’s relevant and poignant.
“Who is this written for?” – A classmate. → https://www.youtube.com/watch?v=CorQppCdxEI (Angie Thomas speaking on her inspiration and drive.
And lastly, “But did you get it?” – A question asked by a close friend.
Works Cited
Thomas, A. (2017). The Hate U Give. New York: HarperCollins Publishers.
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When Being Quiet Means Being Heard
What is my role in resistance, and how can I best support the movements I see as vital to progress and fairness in our society? Big questions, I know, but some I’ve been struggling with for quite some time now, especially every Monday and Wednesday morning I sit in Professor Stephanie Jones’ class on youth culture. In a time so politically, culturally, and progressively (in theory) charged, I find myself seeking ways to contribute in any and every way I can. But where does my role and position begin, and where might it end or, rather, be drastically different from what I would otherwise anticipate?
In his book, The Sovereignty of the Quiet, Kevin Quashie brings to light certain key differences between his definition of quiet and that of silence, in elucidating first that, “in everyday discourse, quiet is synonymous with silence and is the absence of sound or movement,” however, “for the idea of quiet to be useful here, it will need to be understood as a quality or sensibility of being, as a manner of expression” (Quashie 21). I think this distinction is vital in acknowledging how quietness functions in the space of protest and resistance, in contrast to its close relative, silence, which brings forth ideas of more outward forces acting in opposition to one’s own existence. He continues on to clarify that in the context of “affect[ing] social and political meaning,” and in order to, “challenge or counter social discourse” (22), quietness operates in a way that—although not necessarily the “aim or essence” (22)—allows for an existence in which “the interior is expressive; it is articulate and meaningful and has social impact.”
And in reading GQ’s, “Colin Kaepernick Will Not be Silenced,” this idea seems to stand the test of time, place, and existences. This is to say that the title alone suggests how although his protest might be quiet, and although he might “intend to remain silent” (GQ 2017) the Kaepernick’s quietness, his expression of what’s within, speaks volumes. And while the article uses silence as its main terminology for the “football star” and “embattled activist[’s]” (GQ 2017) undertaking, it seems to fit Quashie’s clarification of quiet almost directly. For within his actions, and that which he does choose to say, Kaepernick’s pushback and call to action against systemic oppression comes to light. GQ describes, “Why talk now, when your detractors will only twist your words and use them against you? Why speak now, when silence has done so much?” (2017).
And while the article highlights how Kaepernick acknowledges the possible “vacuum” silence can create, the words of those that revere and are closest to him surely fill this potential void. Ava DuVernay describes her experience knowing Kaepernick and being able to “witness his stillness and wisdom” (GQ 2017) as “‘he’s doing better than any of us would’ve done.’ A lot better. With a lot more elegance.” And it is this stillness and this wisdom that fits so firmly within the important context of quiet, of doing so much by saying so little. In his making “himself a voice for the voiceless,” the words of Ameer Hasan Loggins, Kaepernick stands—or kneels, rather—as a dynamic and non-silent symbol of the fight for justice and fairness.
So it is from actions and descriptions like these, and illuminating choices like that of GQ to highlight Colin Kaepernick as their Citizen of the Year, that I draw immense passion to contribute. But it is also from these aspects that I understand my position and role might be more complicated than simply writing a blog or contributing to class or lunchtime discussions. My time to be quiet and my time to be heard are distinct and different, based on who I am.
As such, I find immense clarification in the honest and candid words of Nessa, described by GQ as: “Nationally syndicated radio host/TV personality, American Muslim who works in communities for social justice, and Kaepernick's partner of nearly three years” (2017). She stresses, “As long as you're educated and you have the facts, get into those discussions about race. Have those conversations. I don't care how intense they get. You need to let Uncle Whoever and Auntie Whoever, who might feel a certain way, who might be racist or prejudiced, know that it's not right and it's not okay” (GQ 2017). And this is somewhere I can confidently see my role. My part. Something I can, and should do. That in situations where myself and a family member, or a friend, or more likely, an acquaintance, “may not see eye to eye” (Nessa, GQ 2017) I should still strive to be “Be just in an unjust room” (Nessa, GQ 2017). And while I can confidently say I strive to do so, I believe it is my responsibility moving forward to not (even though it might be subconscious) pick and choose situations. My responsibility is a constant. Whether it is to be quiet, or to be heard, I intend to enact what I believe is the “just” in contexts filled with unjustness. But, I realize, this is just a first step.
Works Cited
Quashie, K. Digby. (2012). The Sovereignty of the Quiet: Beyond Resistance in Black Culture. New Jersey: Rutgers University Press.
Editors of GQ. (2017). “Colin Kaerpernick Will Not be Silenced” GQ, Web. https://www.gq.com/story/colin-kaepernick-will-not-be-silenced
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They Will Not Be Ignored
How do children fit into the realm or protest and resistance? How do they typically seem to be perceived, and to what extent are they listened to? How does their specific position or presence within movements affect the outcomes or impacts? Because they must, right? These are the questions I’m left asking myself in considering the role youth play in national and global movements, as it seems like a vital one taking into account their relationship with the future. And progress.
Which is interesting, when we consider the ways adults seem to often stereotype the youth. At once ‘uncaring’ about consequences and unbothered by outcomes. In quoting from recommendations on working with youth, Monica Payne indicates how there is this concept that: “they might think of an idea and dive in before thinking of the consequences. If they do consider the consequences before it is too late, they may still have difficulty putting on the brakes” (Payne 7). It seems that, at the very least, some adults view ‘childish’ behavior or that of youth as largely ignorant to situational futures.
So I wonder how these preconceptions of youth impact children’s movements at large. If the youth are largely considered negligent of the future—immediate or otherwise, does this lead to negation and disregard of their dedication to progress, or draw special attention to it? While I think the answer is largely contextual, and based on the topic or population considered, the present climate suggests to me the latter.
This perspective was solidified largely by Hudson & Houston’s film on the Children’s March, filled with references to the impact made by the large school-walkout and protest in Birmingham, Alabama in 1963. While the film at large is filled with important and impactful quotes, the following seemed to encompass the accomplishments of the intense moment: “The Children’s March broke the back of Birmingham” (37:04), revealing the great impact brought about by those fateful few days in Alabama. The actions of thousands of brave children and individuals rang far and wide as powerful and influential, two words not often inherently associated with children’s behavior.
And this nature of far and wide results extends to today’s movements as well. Thinking of the press coverage alone of movements such as the “#CopsOuttaCampus” in Phoenix, or the “Freedom School” in Detroit, or walkouts against the rescinding of DACA, to me indicates a certain substantiality that is afforded to youth protest. That their mere existence, but more importantly, their work and impact are clearly being recognized. That being said, it’s important to recognize that some seem to get more acknowledgement than others, another key indicator of a possibly hierarchal nature of this relationship at large. But that’s another blog post.
Clearly they’re hard to ignore, and often steadfast in their goals. Because as indicated by “Mighty Times: The Children’s March,” there is “no end of children in sight” (34:50).
Works Cited
Payne, M. (2012). “All Gas and No Brakes!”: Helpful Metaphor or Harmful Stereotype? Journal of Adolescent Research, 27, 3—17.
Hudson, R. & Houston, B. 2016. Mighty Times: The Children’s March. Southern Poverty Law Center, Hudson & Houston. Web. https://www.youtube.com/watch?v=BT-QkNkMZjk
Walkout against rescission of DACA: http://amp.ktvu.com/news/berkeley-high-students-walk-out-in-protest-of-dacas-possible-end?__twitter_impression=true
Freedom School: https://www.huffingtonpost.com/2012/04/27/detroit-walkout-high-school_n_1459253.html
#CopsOuttaCampus: https://amp.azcentral.com/amp/311279001?__twitter_impression=true
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Forming Private Identities in Public Spaces: The Importance of Space for Youth
Unsurprisingly, the presently assessed literature seemed to share a common theme, in paradoxical nature of restricting children’s movement. This is to say that both the piece by Robert Vanderbeck and James Johnson, as well as that by Gill Valentine, circle around the ways in which adults restrict movement by “youth” for either their own adult benefit or for the ‘protection’ of the “youth” themselves; however this distinction is often unclear and unimportant, in the eyes of society at large, as well as the younger population themselves.
Similarly to the tricky questions youth poses in terms of identity during the “transitions young people make from childhood to adulthood” (Valentine 39), it seems that their (our?) occupation (or not) of space tiptoes a thin line of allowing and endorsing experiential learning versus the potentiality of not preventing dangerous situations from posing certain risks. But risks are another tricky topic in the context of youth, a time characterized by exploration of newness, yet also psychological and biological development and change.
And it seems to me that this association of risk with adolescence and youth at large largely contributes to the ways in which movement and geographies of youth are shaped or restricted. As Peter Kelly describes, youth can be characterized as “a life-course stage, and as a population divided from an ideal adult Other, and against the normal Child,” a period of limbo distinguished by the desire to move, act, and behave freely and either the lack or supposed lack of experience, knowledge, and familiarity to do so. This presumed lack appears to feed largely into the “institutionalized mistrust, surveillance, and regulation of contemporary populations of young people” (Kelly, 166).
So while young people feel at once independent and safe in specific spaces—such as malls (Vanderbeck & Johnson 2013)—there seems to not only be caregivers’ motives operating in certain ways, but also a cultural impetus to stifle this exertion of limited freedom. While young individuals are openly stating that “they have few options besides these spaces if they want to congregate and socialize[…]emphasiz[ing] that they are merely trying to stay out of trouble” (Vanderbeck & Johnson, 7), there remains a certain adult perspective that adolescents’ “very presence in ‘public’ spaces is often viewed as a challenge to adult authority” (Vanderbeck & Johnson, 7), resulting in “implemented restrictions regarding when, how, and with whom young people can be in these spaces, such as curfews and/or chaperone requirements, and have tightened security” (Vanderbeck & Johnson, 7).
The place at which genuine care and care-giving appears the same in limitation of outright policing of youth is where we societally and culturally run into problematic paradigms. We are at once asking the youth to “grow up” or “mature,” but withholding the spaces in which they (we) might be able to do so. It seems to me that while we might be loud, or lacking in the financial resources to utilize them to their purpose, it is important to recognize the long term benefits of letting kids hang out in malls.
Works Cited
Kelly, P. (2003). Growing up as risky business? Risks, surveillance and the institutionalized mistrust of youth. Journal of Youth Studies, 6, 165-180.
Valentine, G. (2010). Boundary crossings: transitions from childhood to adulthood. Children’s Geographies, 1(1), 37-52.
Vanderbeck, R. M. & Johnson, J. H. (2013). “That’s the only place where you can hangout”: urban young people and the space of the mall. Urban Geography, 21(1), 2-25.
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Teen Vogue Stays In Vogue: Keeping Up with the Times by Trying to Represent Them
I haven’t picked up an issue of Teen Vogue in a while. A couple years, kind of a while. And whether this was because I simply “grew out” of a time in which I found its content relatable, or simply thought I “should” grow out of it, either way, I definitely stopped reading.
Thumbing through issues for today’s talking-back, I found myself subconsciously searching for maybe incredibly gendered ad-content, or specifically arduous articles about the importance of toner, that I could write disappointedly about. And, to be fair, this was a very biased perspective to enter this decision with; that Teen Vogue must pander to the insecurities or questions of teens in stereotypical ways (and admittedly, I very possibly was evoking ideas about other magazines on the present one, but that’s another issue) that I could push back against.
Instead, however, I found an issue with none other than Hillary Rodham Clinton, against a backdrop of an artistic American flag, displayed proudly on the cover. While this wasn’t entirely surprising—during and in the wake of the election one could find Hillary Clinton’s face on many a cover—however, I was enticed as to how a teen-centric magazine would utilize such imagery and evocation.
Hillary Clinton’s face is paired with the headline, “nevertheless, WE RESIST”—a clearly even more specifically pointed indication of what the pages went on to hold. I was intrigued, surprised, and curious about what might be between the cover page and Tampax® ad on the last.
And while I feel passionate about multiple topics presented within the issue, such as writing responses to the five amazing young “trailblazing talents” listed on Teen Vogue’s “21 Under 21”(edited Nylander 58) and the questions they asked the former Secretary of State, or the article titled “Squad Goals (edited Nylander 16) detailing the lifelong bond of previous Clinton staffers—and the suggestions the article posits, or the detailed exploration of the powerhouse that is Congresswoman Maxine Waters in order to reiterate the work and strength she represents, attempting to accomplish all this in one post runs the risk of leaving each feeling unfinished or incomplete (at least, I think. Final project maybe?). Moreover, I wanted consciously avoid simply airing frustrations that I feel so often spin me around in circles, only to come out of such a tornado without any answers.
So, all this is to say that, I really appreciated the headline “WHY I MARCH” by Kimberly Drew, the title of an article exploring the writer’s own discovery of purpose in the wake of anger. And, like many others, the last election left me angry. Disappointed—yes, confused—definitely, temporarily disheartened—unfortunately, but also really just angry. Additionally, weeks later I left to study abroad for a semester, a departure date that left me incapable of going to the first Women’s March (at least, specifically termed as such), an event I saw as an important opportunity to pushback, and channel my anger into something good.
This past winter, I had better timing luck. The second annual Women’s March was to take place the day before I left to return to Grinnell, and my whole family (granted, this is my mom, my dad, and me) made sure to go. It was the warmest day of the winter so far, and the sun shined startlingly brightly. Multiple people throughout the day could be heard exclaiming, “The sun shines on the Women’s March.” And it really felt like it did.
But something else that I overheard was young marcher turn to her mother and ask, “Everyone’s marching for a lot of things. What are we marching for?” a response presumably to the wide variety of signs and cheers. This stuck with me. And I think this is what jumped out at me so significantly early on in the issue. In the Letter from the Editor, Elaine Welteroth—the person who asked Hillary Clinton to guest edit the issue—plainly states: “Some will say it’s too partisan, too political, to retrospective, too ‘echo-chambery.’ This issue isn’t for them. It was designed for the millions who acknowledge that until women, girls, people of color, members of the LGTBQ community, immigrants, and the economically disadvantaged are on an equal playing field, we must hold a space for these critical conversations” (Welteroth 12). And I think, maybe in a couple years, this might answer that little girls question. That there’s a lot to fight for.
So, I suppose—especially in the context of this politically charged issue—this is where youth culture meets need for change. I suppose Teen Vogue has changed significantly (to an extent) from the time in which I turned to it for nail trends and fashion advice in middle school (a time unkind to most). An adult, the editor, sees a space that can be occupied by educational, motivational, and arguably encouraging pieces, and takes it, for the betterment of a younger generation. And in this way, this blog post has veered almost entirely from what I thought it would initially center upon.
So here are a couple takeaways I gathered from Hillary Rodham Clinton’s edition of Teen Vogue:
They’re still going to try to sell you perfume and face wash
Moving into the post-grad world, I’m trying to keep in mind the advice afforded by Kimberly Drew: “One cannot go to every protest, but we can all live with conviction. Ask yourself: What am I willing to fight for, and how do I make that fight part of my daily life?” (Drew 75)
Diversity is still significantly lacking in commercial representations
Hillary Clinton doesn’t mind “seeing articles about the search for the perfect makeup remover next to essays about running for office” (Clinton 12)—not sure what to do with this information yet
“Resistance and resilience” (Clinton 12) seem like they should be written in block letters in as many places as possible
Works Cited:
**All citations from same issue, various articles and authors**
Welteroth, E. ed. Clinton, H. R. 2017. “nevertheless: WE RESIST.” Teen Vogue, 4, December 5, Full issue.
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Where Change is Both Said and Shown
I’ll admit, it wasn’t until I read Robert Ito’s “Ta-Nehisi Coates Helps a New Panther Leave Its Print,” that the obvious following conclusion jumped out at me: not only is Mr. Coates’ writing of this comic book a vital marker of the transcending work and power of Afrofuturism, but its existence as a comic book operates doubly in its power. This is to say that, not only is the content of this piece so important, but the representations it so meticulously conveys can be seen as monumental as well.
And I suppose that’s part of the power of the comic book as a medium. Visual representations of a space that (unfairly) might not exist, but a conduit of showing how one might. Moreover, the skills behind “The Black Panther” comic book come with an extensive repertoire of experience and immense talent. Having previously been exposed only to the power of Ta-Nehisi Coates’ words and writing in reading “Between the World and Me” and the author’s The Atlantic articles, the powerhouse of a wordsmith—to me—doubles down upon his compositional virtuoso in this recent piece. The moving imagery that fills to the brim the pages of “The Black Panther” mirror so eloquently and importantly the vitally progressive context and dialogue Mr. Coates writes alongside them.
And I think this is part of what makes “The Black Panther,” the comic book as a pairing with the newly produced movie, so incredible, is the care with which its creators brought it into being. In Ito’s article, Brian Stelfreeze—deemed “the longtime comic artist” (Ito 2016) at the helm of the visual components of the piece—is first described as unknowing of how working with Mr. Coates would go: “Even after taking the job, Mr. Stelfreeze wasn’t sure what to expect from Mr. Coates. Would he be aloof?” However, the article continues on to quote Mr. Stelfreeze: “I probably communicate with him more than any other writer I’ve ever worked with[…]He gives me comments on every page” (Ito 2016), elucidating the intertwined process of the written and the visual that comprise “The Black Panther.” To me, this level of care and cohesion that I’m sure only scratch the surface of what went in to this creation, are so very representative of the power it has been shown to hold.
Works Cited
Coates, T. (2016). The Black Panther. New York: Marvel Worldwide Inc
Ito, R. (2016). Ta-Nehisi Coates helps a new panther leave its print. The New York Times, Web. https://www.nytimes.com/2016/04/03/movies/ta-nehisi-coates-helps-a-new panther-leave-its-print.html
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Seeing What Isn’t, But Imagining What Can Be
Interdisciplinary learning is not simply a new buzzword (buzz phrase?), but it seems to be so very vital to learning beyond the expected in 2018. By beyond the expected, I mean beyond the typical or average narratives individuals are often presented in academic and public spaces alike. For example, typical historical narratives or “whitewashing” of facts that is—frankly—incapable of depicting the entire, and often sordid, picture.
I base these assertions not only on my academic experience at a liberal arts college in the middle of Iowa, but also the age or era in which I am attending a liberal arts college in the middle of Iowa. I’m privileged enough to be in a place that exposes me to many perspectives in many ways, one of many key components to avoiding being closed minded or ignorant.
And in this way, I feel so damn lucky to have had the opportunity to read various (yet few of what must be a multitude of examples!) descriptions, perspectives, and explanations of Afrofuturism, its power, and its purpose.
From the well known and esteemed New York Times’ article, to a video currently with a simple 280 total views, to a widespread This American Life episode about the topic, one thought never left my mind: not only is this an incredibly important movement, but one that (to me) echoes a certain one of the past—the Black Arts Movement.
And maybe this is because I’m coming off a semester long class on the Beat Poet generation, a class that highlighted the Black Arts Movement and its significance. And I hope dearly this doesn’t come across as any lumping together, actually the contrary. Instead, I’m seeing what are in my opinion important similarities between the two that call out to the fact that so much more progress is so damn necessary (obviously). And the necessity for art in a space oriented so forwards. This train of thought was pulled together by Sam Fullwood III in his piece: “Afrofuturism: The imaginative sci-fi movement black people need now.” Fullwood describes the essentiality of an this hybridized arts movement as one parallel to a well known movement: “Likening the Black Speculative Arts Movement to the 60s-era Black Arts Movement, which sprang up as an artistic counterpoint to the Black Power movement and racial unrest, Jennings said Afrofuturism is the cultural wing of activism by young people such as those involved with Black Lives Matter” (Fullwood 2017), referencing artist John Jennings. Fullwood quotes Jennings as clarifying, “These things are related, Black Lives Matter and speculative arts about a future for black people,[…]It’s connected because a black future is a radicalized notion in America. It scares people sometimes, but that’s why it’s so important that we have these images to inspire us” (Fullwood 2017).
From art, to music, to articles, to videos, to gallery openings, to fashion design, this idea seems to be at the core of the necessity for a “Black world.” For Ytasha Womack, within the confines of Afrofuturism lays a part or key or portion of a solution to the wider problem that is injustice, prejudice, discrimination, in saying “We need alternate images of what could be[…]we’re imagining it and trying to make it happen” (Fullwood 2017). In projecting images previously unseen, or songs previously unsung, or tales previously untold, it seems like Afrofuturism creates a space for possibilities that may be unimaginable otherwise. And from imagining, to understanding, to enacting, this seems like a powerful conduit of change and empowerment.
Works Cited
La Ferla, R. (2016). Afrofuturism: the next generation. The New York Times, Web. https://www.nytimes.com/2016/12/12/fashion/afrofuturism-the-next-generation.html
Fullwood III, Sam. (2017) Afrofuturism: The imaginative sci-fi movement black people need now. ThinkProgress, Web. https://thinkprogress.org/afrofuturism-imagining-a-black planet-d515413927d2/
Drumming, N. & Glass, I. (2017). We are in the future. This American Life, Web. https://www.thisamericanlife.org/623/we-are-in-the-future
Waters, M. (2017). Black Sci-Fi TV: “Unveiling visions: the alchemy of the Black imagination. I Am Black Scifi, YouTube, Web. https://www.youtube.com/watch?v=9nAZnhsmg_E&t=315s.
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I See You Seeing Me
Hi, now that I’ve properly bored the FBI agent assigned to my computer, I will begin my blog post about their work and the problems that arise with surveillance.
Okay, admittedly cheesy, but hard to resist, I felt it hard to ignore the contemporarily memed and tweeted concept that there is an FBI agent assigned to all of our computers, watching everything we do, search, and create.
For various and hilarious examples: https://thoughtcatalog.com/callie-byrnes/2018/02/19-hilarious-memes-about-the-fbi-agents-who-are-definitely-watching-you-through-your-webcam-rn/
In recognizing that today’s topic centered upon surveillance, I’ll confess that my mind immediately jumped to: “This is the reason I cover my laptop camera! Who knows who’s watching!” I’ll be the first to say that I don’t trust much--from my personal computer camera to the halls of the JRC, it kind of feels like someone’s [might] always [be] watching (okay, this is an exaggeration). But to me, it had only ever been that. A certain constant paranoia that maybe, someone, somewhere is watching me (okay again, a slight exaggeration). But these readings made so very clear how the problems that stem my--quite possibly, overanxious--way of thinking are actually way larger than I could have ever understood.
The idea of surveillance at large, as assessed by The Perpetual Lineup and explained by Peter Kelly (2003), seems to me to be guised as a constructive tool for the betterment of the greater good (be it society at large, or “youths” themselves), while actually operating as a dangerous implement of control (if left unregulated). The Perpetual Lineup makes clear that while “the benefits of face recognition are real. It has been used to catch violent criminals and fugitives,” there are also significant risks to uncontrolled surveillance and the utilization of individuals’ faces for unknown or questionable reasons. Yes, goodness has come from cameras. Yes, goodness has come from videos. The Perpetual Lineup and Kelly both acknowledge this. However, unregulated use of the results of such recording are where we see huge problems enter the picture. Kelly’s connection of the surveillance of youth to the mistrust of the group paints a similar picture of a society in which watching and waiting for issues to arise leaves everyone unhappy, and abounding distrust.
And at its core, our society and its use of “the new surveillance” (Browne 14) termed by Gary T. Marx and brought forth by Simone Browne, has steered us dangerously in the direction of a “maximum-security society” (Browne 15) characterized by a surveillance of the ever-present sort. And this ever-presence is doubly dangerous when considering Browne’s description of “radicalizing surveillance” (16) that details the ways in which surveillance “reifi[es] boundaries, borders, and bodies along racial lines, and where the outcome is often discriminatory treatment of those who are negatively radicalized by such surveillance” (16). Browne makes explicitly clear how surveillance operates as a form of “social control” (16), sustained throughout time by developing methods with the same conceptual framework. And while the methods might change, the concepts behind ‘keeping track/tabs’ on those who have been “othered” for no other reason that systemic prejudice, seem to be largely similar to what The Perpetual Lineup and Kelly see as the problem with unregulated and useless versions of surveillance! At the end of the day, it operates to control individuals in completely unjust, unfair, and (what should be) unpermitted ways.
Works Cited
Browne, S. (2015). Introduction, in: Dark Matters: on the Surveillance of Blackness (Durham: Duke University Press).
Garvie, C., Bedoya, A., & Frankle, J. (2016). The perpetual line-up: unregulated police face recognition in America. Center on Privacy and Technology at Georgetown Law. Web. https://www.perpetuallineup.org/
Kelly, P. (2003). Growing up as risky business? Risks, surveillance and the institutionalized mistrust of youth. Journal of Youth Studies, 6, 165-180.
https://giphy.com/gifs/sandiegozoo-funny-xT9IgxKsLc9nFM7n32
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The Internet: A Thing of Beauty and Blunder
If someone asked me when the last time I went a day without looking at my computer was, I wouldn’t have an answer. Maybe that one packed day over winter break when I was sightseeing in Washington, D.C., or maybe when I was showing my friends from Chicago around the least known spots of Brooklyn, if I had to guess. But I’m pretty sure at least once on both of those days I opened my laptop to double check something, or look for a restaurant recommendation, or make sure I knew exactly where a hidden gem was located. And that’s pretty much how it always goes. I would confidently—and somewhat shamefully—say that I seek information on my computer for some reason or another at least once a day.
And that’s not even counting the portable computers most of us carry around in our pockets! We live in an age—and society—in which information is somewhat outrageously accessible, which is so incredible but so problematic at the same time. With this in mind, I think Yoram Eshet-Alkalai’s work on digital literacy is especially important.
In both academic and recreational settings, I’m always keenly aware that, while helpful, this amount of information that I can access can also be very dangerous. It seems like you can find anything you want online, including less than truthful facts and figures that support issues you simply want to believe.
However, I take solace in the idea of information literacy, and the subconscious training I believe I’ve had in the area. Described as the “cognitive skills that consumers use to evaluate information in an educated and effective manner” (Eshet-Alkalai 101), I believe I’ve been very lucky in how my education has emphasized analysis and criticism of the digital information. Classes I’ve been lucky enough to take (from lower school through college) have both brought to light how useful the Internet can be, but also how critically using it is vital.
But all the same, it’s still hard to know! Eshet-Alkalai points out that even in “academic research, decisions are made as to which data items to use, and which to ignore” (Eshet-Alkalai 101), so how can we possibly trust anything! Which is scary! I think the best way to both use the internet (because let’s be honest, that isn’t going to stop) personally, is to appreciate the wild amount of information I can find, but also keep the critical, and maybe somewhat pessimistic, lens that I’ve been trained to use.
But at the end of the day, I have my upbringing to thank for this critical ideology I hold so dear. I’ve been taught and trained and carefully instructed in the intertwined beauty and rottenness of the Internet. And in this understanding, I think my digital literacy is significant. But I would be ignorant if I didn’t recognize that this critical lens so clearly comes from a place of educational privilege.
I suppose this is what’s hardest to keep in mind. I go on Facebook, and while most of my “friends” both think and peruse the Internet in ways similar to me, there’s those very few that don’t. And while I respect differing opinions, when they’re rooted in so obviously problematic sources, it’s difficult not to want to type-scream in the comments section “How can you believe this!” But if I take anything away from Eshet-Alkalai’s work, it will be that digital literacy is a thing. A thing not everyone has, or is lucky enough to have been given access to. A thing that I should use to better myself, and maybe those Facebook friends that I’ve come so close to de-friending for my own benefit.
Works Cited
Eshet-Alkalai, Y. (2014). Digital Literacy: A Conceptual Framework for Survival Skills in the Digital Era. Journal of Educational Multimedia and Hypermedia, 13, 93-106.
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Millennials and News: How We Get Our Information (and thus, Our [Strong] Opinions)
Because I slept through the first few mornings of last winter break, the result of inevitably forewent hours of slumber during finals, I found myself surfacing from my room in the late hours of the morning for the majority of the first week. Subsequently, it took me quite a few days before recognizing that my home no longer had a copy of The New York Times on the kitchen counter in the mornings, as we had for many years. An admitted creature of habit, curious about change, I couldn’t help but inquire about the possible reasoning. My parents replied with the environmentally-conscious answer of: “Well, we just couldn’t justify all that paper when we can get access all the articles on our phones and computers.” The millennial in me couldn’t argue. This change was both based in conscious thought and the greater good.
I must point out that we are not a tech-savvy family. I love my parents dearly, and respect them entirely, but technology is not our strong suit. And I absolutely group myself in with that; given the choice between note taking on my laptop or in a notebook, or playing Fruit Ninja or doodling, I’ll pick a pen and paper every time (disclaimer: within reason). However, my parents couldn’t help but connect the obvious dots: internet news means less paper which means less waste. All the while, they’re not losing out on any of the important information we hold dear because media is so largely accessible online.
So why did I find myself so much more bothered than I anticipated by this change? I’m not someone that read the newspaper front to back, or even the entirety of a section for that matter. The newspaper and I had a light relationship, at most.
But, I appreciate information. I guess as a Millennial, a Grinnellian, a feminist, an avid reader, a New Yorker, and countless other identifiers, I appreciate what having the newspaper on our counter represented. Access to—what I find to be—honest and important material.
And this is where the work of the Pew Research Studies brought to my mind why I might have had a bigger reaction to my parents’ shift to technological news than I would have maybe anticipated otherwise. This past election cycle, arguably more than I had ever encountered, brought to the forefront the ways in which my personal social media circle (specifically: Facebook) is both politically passionate and largely one-sided. My ‘newsfeed’ seems largely filled with not only general news articles, but also opinion pieces from both ‘reliable’ news sources as well as niche blogs. As such, the trend of 61% of Millennials reporting “getting political news on Facebook in a given week” (Mitchell, Gottfried, Matsa 2015) confirmed what I had previously supposed to be true: that our generation seems to be increasingly more likely to access information on the platforms we already seem so likely to utilize. Which isn’t necessarily a bad thing at all. But as a student at a liberal arts college, I can’t help but critically analyze the possibility that this could be problematic. If we’re only hearing from people that think like us, are we truly developing opinions based in fact or partiality? I admit, the alternative might scare me slightly more (it’s hard not to type-scream at those one or two Facebook “friends” that share such clearly false information). Luckily, I wholly believe that the information that I seem to come across most often on Facebook is founded in facts and evidence (as opposed to some information also available on the internet), but I digress. However, what I found surprising in the same report, was the fact that merely 18% of Millenials “are most likely to see political content on the site that supports their own views,” a statistic lower than that of either Generation Xers or Baby Boomers (Mitchell, Gottfried, & Matsa 2015).
I suppose all this is to say that the newspaper, to me, represented a pushback against my possible own personal tendency to access information through the social media I seem to be on more than I would like. However, at large, I find myself trusting of the news sources I see as honest and ‘legitimate,’ the possible result of the news I am privy to being those things (just saying). I was taken aback by the fact that only 27% of other Millenials believe the new media has a “positive impact” (Fingerhut 2016)—a number largely similar to those of Generation Xers and Baby Boomers.
But hey:
“Today, in the early days of the Trump administration, roughly nine-in-ten Democrats (89%) say news media criticism keeps leaders in line (sometimes called the news media’s ‘watchdog role’), while only about four-in-ten Republicans (42%) say the same” (Barthel & Mitchel 2017).
Just saying.
Overall, I found the (few) Pew studies I read wholly fascinating. It seemed to me that much of their discoveries explained a lot of not only my personal behavior, but also that of those I find around me. Or surround myself with, rather.
So onward I will go, reading the newspaper whenever and however I can. I agree with my (luckily) progressive parents, and will access my New York Times online, because any action at this point is important. I will not stop reading the news, seeking information, and discussing such in and on any platform I can, because I still believe that “knowledge is power” (Sir Francis Bacon). So keep it coming, (most of my) Facebook friends, your voice matters to me.
Works Cited
Barthel, M. & Mitchell A. (2017). Americans’ Attitudes About the News Media Deeply Divided Along Partisan Lines. Pew Research Center. Web. http://www.journalism.org/2017/05/10/americans-attitudes-about-the-news-media-deeply-divided-along-partisan-lines/
Fingerhut, H. (2016). Millennials’ views of news media, religious organizations grow more negative. Pew Research Center. Web. http://www.pewresearch.org/fact-tank/2016/01/04/millennials-views-of-news-media-religious-organizations-grow-more-negative/
Mitchell, A., Gottfried, J., & Matsa, K., A. (2015). Millennials and Political News: Social Media – the Local TV for the Next Generation? Pew Research Center. Web. http://www.journalism.org/2015/06/01/millennials-political-news/
Simpson, D. Francis Bacon. DePaul University. http://www.iep.utm.edu/bacon/
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I’m Doing More than Developing, I Promise
As a Psychology and English major, the dualistic importance of understanding phenomena as well as presenting it properly is something that has always seemed to be a concept of the utmost importance in a culture driven by information and its distribution. Through both classes and personal experience, the culture (at large) in which we live seems to both pride and base itself largely on the knowledge and facts (however, different depending on the subculture assessed) afforded by the informed and practiced experts. It seems to me that this might largely play into our societal obsession with labeling and coining sections of life, for example youth as “a period of development.”
However, as Uncle Ben (apparently—had to double check this—also “dates back centuries,” KnowYourMeme.com) says, “With great power comes great responsibility,” a responsibility that—as put in today’s readings—is not always upheld. Nadine Kaslow describes this responsibility and the importance of disseminating psychological information and science (correctly) as “a means of promoting human welfare” by “offerin[ing] invaluable insights and solutions for complex problems of interest” (Kaslow 361), to various members of the society in which we live. This concept seems crucial when considering that through reading, watching, conversing, and many other mediums of seeking or discussing information, we come—to a certain, and vital, extent—to trust and absorb key concepts and trends. However, sometimes this can pose a huge problem, as presented by the title: “Narrow Assessments Misrepresent Development and Misguide Policy.” Youth, as explained by Kurt Fischer, Zachary Stein, and Katie Heikkinen, cannot be simply explored, and subsequently, simply termed just a “period of development.” It is a period of so much more.
All this rambling is to say that, certain psychologists may be doing young people a significant disservice if they evaluate and present findings that don’t reveal the whole picture. While it is important and helpful to explore the brain, at any age, and begin to understand how teenagers’ development may play a role in their actions, “behavioral” or “cognitive” (Steinberg 72) researched components being the basis of assertions such as: “in real-life situations, adolescents do not simply rationally weigh the relative risks and consequences of their behavior—their actions are largely influenced by feelings and social influences” (Steinberg 72), may not necessarily take into account the “complex and unique lives of individual people, rich with emotion, diverse relationships, and novel challenges” (Fischer, Stein, and Heikkinen 599). Considered to be flawed “ecological validity”(595) by Fischer and colleagues, research in search of answers to the developmental nature of adolescents’ lives toes a dangerous line of negating the “messy reality” in which they (we?) live.
To me, my youth isn’t over. As such, I would consider myself to be currently developing (as odd as that sounds) in ways that might not fit in with psychological findings or research. Youth (broadly termed to begin with) is an intense time fraught with confusion and difficulty, but also fun and experimentation, and is understandably a time interesting to researchers. It is not a stretch to imagine the intentions of research such as that of Laurence Steinberg: if we know more about why teenagers behave how they do (which is a pretty large generalization to begin with), what’s happening within their brains that could be relating to such behavior, maybe we can inform policy or interaction at large. However, labeling a section of life as one dedicated to development alone precariously leads to situations similar to the “waiting child” Jens Qvortrup warms against in various ways—and the associated policy or treatment that comes along with such. Adolescents are developing, without a doubt, but we are also doing a lot more—diversely and separately from it.
Works Cited
Fischer, K. W., Stein, Z., Heikkienen, K. (2009). Narrow assessments misrepresent development and misguide policy: Comment on Steinberg, Cauffman, Woolard, Graham, and Banich (2009). American Psychologist, 64, 595-600.
Kaslow, N. (2015). Translating Psychological Science to the Public. American Psychologist, 70, 361-371.
Qvortrup, J. (2004). The waiting child. Childhood, 11, 267-273.
Spool, A. (2016). With Great Power Comes Great Responsibility. Know YourMeme.com, Literally Media Ltd., Web.
Steinberg, L. (2005). Cognitive and affective development in adolescence. TRENDS in Cognitive Sciences, 11, 69-74.
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