Adolescent Movements: Dating, Elopements, and Youth Policing in Ladakh, India

Aengst, Jennifer

doi:10.1080/00141844.2013.817459

Cited by 23 publications

(21 citation statements)

References 18 publications

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“…In Kathmandu, mixing of highly educated men and women at colleges, offices, cafes, and parks noticeably increased between 2003 and 2009 (Brunson, ). In urban areas, many girls wear jeans or short skirts and keep their hair loose, behaviors that were previously seen as too sexually provocative (Aengst, ). Still, women's virginity and the separation of unmarried women from men is valued.…”

Section: Background Conceptualization and Hypothesesmentioning

confidence: 99%

Conflict and Compatibility? Developmental Idealism and Gendered Differences in Marital Choice

Allendorf

2016

J of Marriage and Family

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Conflict and Compatibility? Developmental Idealism and Gendered Differences in Marital ChoiceDevelopmental idealism (DI) theory suggests that individuals who endorse DI schemas about marriage are more likely to choose their own spouses and do so for love. Such DI schemas conflict with South Asian gender schemas about marriage for women, but not for men. In turn, such conflict and compatibility may create gender differences in incorporating DI into expectations and experiences of marital choice and love in South Asia. Connections between endorsing DI as an abstract model of the world and using DI as a concrete guide for marriage may also differ by gender. Using survey data from Nepal, the author finds that men are more likely than women to expect to choose their own spouse and do so for love. Their parents' expectations show the same gender differences. Men are also more likely to choose their own spouses in practice. Connections between abstract and concrete DI are not stronger among men though.

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Section: Background Conceptualization and Hypothesesmentioning

confidence: 99%

Conflict and Compatibility? Developmental Idealism and Gendered Differences in Marital Choice

Allendorf

2016

J of Marriage and Family

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“…They face the paradox of being sent out for modern education to ensure development in Ladakh, and at the same time being criticized for becoming modern while forgetting their ethnic Ladakhi culture (Aengst, 2014;Williams-Oerberg, 2014). Consequently, negotiating cultural identities in the Ladakhi context of globalization-based acculturation can be challenging, involving a balancing of influences from society, peers, and family -as well as involving at least three distinct cultural streams (Ladakhi, mainstream Indian, and Western).…”

Section: Globalization and Acculturation Among Ladakhi Youthmentioning

confidence: 99%

“…In Ladakh, social mores are often challenged through wearing Western dress, and Ladakhi girls are regarded as particularly vulnerable to new cultural influences. Girls with desires for material goods are often regarded as selfish and immoral, resulting in a culturally gender-specific constrained position of agency (Aengst, 2014). Dolma 2 Highly respected, reincarnated Lamas who teach religion within Tibetan Buddhism.…”

Section: The Mutually Inclusive Mind and Society: Social Influence Anmentioning

confidence: 99%

“Grab Your Culture and Walk with the Global”

Ozer

Bertelsen

Singla

et al. 2017

Journal of Cross-Cultural Psychology

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The globalization-based acculturation process in the Indian Himalayan region of Ladakh represents a highly complex network of intercultural interactions. Ladakhi youth negotiate their cultural orientation and identity in relation both (a) to indirect intercultural exposure through media and (b) to intermittent cultural contact through tourism in Ladakh. Additionally, many Ladakhi students take sojourns in large Indian cities. Like other Eastern populations exposed to cultural globalization, young Ladakhis are influenced by several local and global cultural streams. Within this acculturative process, Ladakhi youth are caught between ambiguous societal pressures toward both tradition and change. Through in-depth interviews, in the present study we investigated the negotiations of eight Ladakhi students' cultural identity in Leh (Ladakh) and Delhi. In doing so, we draw pragmatically on theories of multiculturalism and dialogical self.Participants reported negotiating their cultural identity through dialogue among various personal, cultural, religious, and social voices, where these voices require selectively incorporating various cultural elements within the parameters established by societal constraints. Results indicate the vast complexity and dynamics within the Ladakhi acculturation process, with multiple interacting cultural streams, religions, and significant sociohistorical factors calling for an indepth qualitative approach to elucidating the processes underlying globalization-based acculturation.Keywords: Cultural identity, Globalization, Acculturation, Dialogical Self Theory, Ladakh, India Globalization has emerged as a major force through which individuals can acculturate to other cultural streams 1 within the context of their homelands. Although the study of cultural adaptation has been ongoing for several decades, the vast majority of this work has focused on immigration (e.g., Berry, 1997). Only recently have researchers begun to focus on globalizationrelated acculturation, wherein people are exposed to new cultural elements without leaving their countries of origin (Chen, Benet-Martínez, & Bond, 2008;Ferguson & Bornstein, 2012 Accordingly, the younger generation, especially, has been exposed to, and must balance and integrate, various cultural streams and traditions. Such integration requires tradition and family on one hand, and attention to their own personal aspirations and autonomy on the other hand. As a result of globalization, a cultural gap between youth and the parents may arise regarding authority and autonomy -which are central issues in the development of one's cultural identity (Jensen, Arnett, & McKenzie, 2011 (Dinnerstein, 2013;Gupta, 2014;Ozer, 2015). In the present study, we investigated Ladakhi college students' negotiation of multicultural identity challenges during the process of globalization in a local Ladakhi town (Leh) and in the Indian capital (Delhi). Through exploration of variations, dynamics, and nuances fundamental to the integration of multiple cultural streams ...

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“…Concerns that Ladakhi culture is weakening due to modern and 'outside' influences -such as Bollywood, foreign tourism, and increased materialism -are pronounced (Aengst 2014). The economic, demographic, and technological changes that follow as Ladakh engages with processes of globalization have also led to massive migration of Ladakhis into the district capital of Leh, resulting in an abandonment of pastoral village life in lieu of education, and jobs in the Indian army and the burgeoning tourist industry.…”

Section: The Ladakhi Contextmentioning

confidence: 98%

Creating intentional spaces for sustainable development in the Indian trans-Himalaya: reconceptualizing globalization from below

Shah

2014

Intercultural Education

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In an era of globalization, multifaceted and complex changes have increasingly interconnected geographically dispersed places. A central question of globalization studies concerns whether top-down forces of globalization are forging a global culture or whether processes of globalization from below are able to push back against homogenization by appropriating global forces rather than simply being overwhelmed by them. In this paper, I develop the concept of intentional spaces to show how ideas move globally and how local communities appropriate these ideas, revealing the actual practices that happen in the middle of top-down and bottom-up processes of globalization. I identify three types of 'intentional spaces' -physical, pedagogical, and ideological -to document the middle: where top down global forces meet local responses, and how these processes unfold. These intentional spaces enable processes of globalization from below, particularly the development of a mode of critical education that is both political and anti-hegemonic. This critical education empowers local people to adapt global/Western perspectives and influences to indigenous perspectives and practices, creating its own discourses of globalization. I use the context of the trans-Himalayan region of Ladakh to consider how national and international forces intersect with the local, and how local communities re-envision their participation in a modern, global economy.

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Adolescent Movements: Dating, Elopements, and Youth Policing in Ladakh, India

Cited by 23 publications

References 18 publications

Conflict and Compatibility? Developmental Idealism and Gendered Differences in Marital Choice

Conflict and Compatibility? Developmental Idealism and Gendered Differences in Marital Choice

“Grab Your Culture and Walk with the Global”

Creating intentional spaces for sustainable development in the Indian trans-Himalaya: reconceptualizing globalization from below

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