Contenu du sommaire : Pédagogie, illusion de la technicité

"Big brothers" appear to play a preponderant role in the activities of sensitive neighbourhood areas. Apart from media praise for their altruism, the article analyses their strategies of professionalisation to the support that they provide. Denouncing their supposed selflessness does not necessarily turn them into grasping careerists but serves to query the relationship between gift and debt in the social fabric of a neighbourhood area.

What is the actual situation of IUT'S thirty years after their creation ? The ongoing encyclopedism of contents and the discrepancy between subject matters obstruct the implementation of educational practices and methods inherent to the understanding of the multiform character of youth work. Proposals have been made following a case study and further thought is being given to the current needs for a profesionalisation of youth workers in conjunction with the education models which cohabit this type of higher education institution.

A mechanical scene : To think currently of the efficiency of the instructor in terms of techniques and according to the diagrams of mechanical causality, as tends to be the case in evaluative research is to deprive oneself of a more fondamental access to the understanding of the phenomene. There are heuristic limits, a remnant resists this model. A symbolic scene This remnant necessitates a new way of looking at things, a readjustment of definitions, a reorganisation of the scene : envisage efficiency in its symbolic form, formulate educational practice in terms of rites, link the dialogue with the intention. A magic scene Structural and functional homologies between the anthropological field of magic and that of specialised education make it possible to bring to the fore the functioning principles of the field of specialised education and to envisage a model of intelligibility of teaching and educative practice.

The article reports on an analysis of the reasoning of special need's workers which links the levels of the language of ideology and of work. It poses the problem of the discursive construction of ideology . It emphasises the driving function of ideology in the act of education especially through the commitment of the signifiants (Autonomy Instittution and Activity) whose role seems to be to report on the act, but whose role in reality is to organise a meaning to the act (practico-social function of ideology).

Do cultural activities replace traditional initiation ? If so, how ? What is initiation ? Does it still have a symbolic function in modern society ? Rather than an artificial superposing between initiation and culture, this article suggests a route which starting with a statement (some cultural uses of the term «initiation») leads from initiation/requiring definition (separation, hardships, social inclusion) to artistic expressions. He takes into consideration the new socialisation engendered by cultural practice (especially in musical activities : classical, rock) which are perhaps, for young people a relay to initiation.

Faced with rising unemployment, especially that of young people, the authorities are introducing new measures of inclusion. These however, are no more no less than the institutionalization of a second opportunity both of training and of accessing employment. To a certain extent this masks collective responsibility for the origins of unemployment or the failure of vocational training. It poses the problem of the sense in social and training investment required of participants in such programmes. How do trainees cope with this ambiguity ? The study of the professional identity of a few of them gives us some insight. The very silence of management with regard to the significance and economics of the training offered to a varied public consequently provides trainers with a strange open stage on which to deploy their skills. The acquisitions of their own social history dictate the actions themselves. Professional practice based on the know-how of trainees ¡emerges. This tends to stand in direct opposition to the objective expectations of those in command who express their orders in quantitative terms. The professional identity of trainers is distinctly marked by the ambiguity of the founder Right of the measures of inclusion.

This article reports back on some quantitative research which contributes to the study and understanding of the behaviour of young drivers through an anthropological approach to the portrayal of the principal risk factors and after-effects of a serious accident. A group of 18 young people and their immediate circle of family and friends were monitored for a period of 30 months so as to evaluate the impact of a serious accident on the portrayal of risk and of driving. These portrayals are differentiated according to the socio-economic, cultural and sexual variables specific to the young people inteviewed. Following a serious accident, four phases have been identified in the reconstruction process of people.

One of the main aims of the «missions locales» when they were set up in 1982 was to counter rising unemployment among 16-25 year olds and assist them in their integration. However, the institution has progressively departed from its original target to concentrate on the socialisation of young people, stage considered as a prerequisite to professional integration. The ambiguity surrounding the notion of integration requires the actors of the «mission locale» to regularly define the scale and scope of their work. Everything seems to substantiate the fact that the "mission locale" has become a youth monitoring agency (fact that is borne out by the contents of the recommended actions which reflect the dominant cultural model) a kind of mediator between the economic market, political expectations and youth claims. Beyond the ideological effects generated by the practices of the «mission locale», our queries relate essentially to the ambiguity work/activity. It would appear that a possible way-out from the paradoxes experienced by the actors of the "mission locale" resides in a repositioning of the notion ofemployability in the light of the lessons and clarifications provided by the «solidarity economy». This article refers to the grassroots experience of a "mission locale" in the area of Pas-de-Calais which currently sees about 7000 young people. The main ideas emerging from this text are incorporated in a four year research project by CEFRESS (a supervisory laboratory).

This article is based upon a study on the values of the young Finnish population and especially on the role of religion in today's post-modern Finland. The author highlights three main attitudes : humanist, individualist and traditionalist and demonstrates the contradictory and disorganised construction of the values of those young people who were interviewed. Most young people seem to have given up traditional religion as well as traditional politics in favour of blurred values linked to no particular ideology, but from which emerges a kind of alternative concept of the world.