In Japan, the 'problem' of 'immature' youth -particularly male youth- who isolate themselves from society and do not work or socialize with others emerged as a social issue in the late 1990s. Labelled hikikomori (referring to either the person or the condition), this has been understood to be a uniquely Japanese phenomenon, though recently global attention to the issue has risen within popular and medical discourse. The definition of hikikomori remains ambiguous, despite attempts to develop specific treatment or support programs including biomedical interventions, psychological counseling, and lay support systems. This paper draws on long-term ethnographic fieldwork at hikikomori support organizations, as well as interviews with psychiatrists, hikikomori tôjisha (those who call themselves hikikomori), families of hikikomori youth, and those who provide support to examine the following questions: How have recent social changes in Japan, including conceptions of gender, as well as the availability of the hikikomori category affected the experiences and identities of hikikomori youths and families of hikikomori? How do hikikomori tôjisha, families, psychiatrists and supporters make sense of the hikikomori category and the ways in which hikikomori should be dealt with? What are the factors that influence the choice of treatment/support by these actors? By making sense of how the category of hikikomori is understood by various actors and realised in practice, this paper highlights the 'internal cultural debates' about maturity and personhood, particularly of adult males, in contemporary Japanese society and its cross-cultural implications.

Since their introduction, social network sites (SNSs) have attracted millions of users, many of whom have integrated these sites into their daily practices. The study on social media was conducted in Banaras Hindu University, Varanasi to study the duration, online activities, topics, websites under different functionalities, benefits of social media and the values associated with the respondents. The study gives a broad outlook of the expectation and understanding of the present e-savvy generation towards this potential element of Information and Communication Technology (ICT). The study was conducted during 2010-11 in Banaras Hindu University, Varanasi, Uttar Pradesh, India. The study reveals that family occupation and career orientation of the student is significantly related to the awareness of students at the 5 per cent level of significance. The z-test regarding the difference in social networking aspects between the U.G and P.G students revealed that the difference was mainly attributed in the career orientation of the students. The transformation implies the browser transitioning from a document interface to a computing interface. While various application software systems have used the browser as front end so as to enable universal and uniform access, the social software and Web 2.0 trends go beyond that, as in many cases the browser itself becomes the locus of computation. The broad impact of social computing in diverse domains and the complexity of features that span diverse disciplines pose new challenges for Information Systems researchers. This phenomenon has diverse theoretical connections and bridges social and technical aspects.

Student girls set their sight higher when their own parents are highly educated, hold professional position and encourage them to pursue education. Girls also receive support from their close friends, who share similar contribution. This does not mean that high educational goals always leads in to high educational achievement. The traditional family system has undergone a major change due to disintegration of joint family to nuclear family. Female have left the confinement of household and taking education and also working with men in society. it indicates towards tendency of social change in rural society.

The present study was conducted in the Aruvakurichi Block of Karur District of Tamil Nadu, India. 200 educated rural girls were selected randomly for the present study. Data were collected with the help of pre-tested interview schedule designed specially in the light of objectives set up for the study. On the basis of the findings of the study it can be concluded that most of the educated rural girls 69.0 per cent are between 18-20 years of age. 54.0 per cent educated rural girls are Hindu. 36.0 per cent are Christian and 10.0 per cent girls are Muslim. Among Hindus 12.0 per cent girls belong to high caste, 18.0 per cent OBC (Backward), 14.0 per cent Schedule Caste and 10.0 per cent girls are Schedule Tribe. Cent per cent rural girls are unmarried. 27.0 per cent rural girls have joint family, whereas 73.0 per cent have nuclear family.

Life is about a mix of good and evil. So is the Internet. For all the good it does us, cyberspace has its dark sides too. The first recorded cyber crime took place in the year 1820.That is not surprising considering the fact that the abacus, which is thought to be the earliest form of a computer, has been around since 3500 B.C. in India, Japan and China. The era of modern computers, however, began with the analytical engine of Charles Babbage.

Data theft

E-mail abuse

Data alteration (on the rise)

Unauthorized access

Virus

Denial of services

Children are victimized by pedophiles who are no longer lonely and hunted individuals - they are untraceable instead. Young people are exposed to pornography, hateful and violent literature, harassment, exploitation and spurious job rackets. Law enforcement personnel understand the criminal mindset and know the basics of gathering evidence and bringing offenders to justice.

Key words: Cyber crime,Youth,Changing values,Human rights.

Indian social history is replete with narratives of a wide range of culturo-structural violence, injustice

and exclusion. Large parts of our population have been denied dignity and opportunity to realise the

full potential of human life. This is not a historical development in India as we find evidence of social

conflict in slavery and racism elsewhere. However the way in which an unequal society has been

fortified by an absolutist political and cultural regime is truly historical, unparalleled in human

history. Sections of society were denied parity with others, forced to servitude and atrocities for

centuries, legitimised by a pure-impure framework to thwart any resistance by the deprived. Thus

born is a class called Dalit, Harijjan or Scheduled caste and Tribe.

As India after independence started the process of moulding a modern nation state the age old dalit

question did arise. The architects of modern India led by Ambedkar, tried to accommodate the

progressive aspiration of these silent sections of society by Constitutional provisions for

opportunities and positive discrimination. However the compulsion of elite politics at the time of

independence and even today fall short of reversing the centuries old injustice. Traditionally

excluded groups in India struggle even today to fully participate in the national mainstream.

However there have many positive improvements in the condition of dalits in India.

The entry of Dalits in higher education effectively started in recent past. This entry is also carrying the new dimension of life experience and pedagogical practices and objective realities into class rooms and institutions. Therefore it demands the more inclusive pedagogical practices which will be helpful to understand and new dimension of interpretations and analysis of their lives. Given this fact that there are clear cut environment where on could see the very dominant and hegemonic teaching practices one side and discriminative and exclusionary campus environment and the new assertive voices which often question those undemocratic unequal institutional castiest embodied attitudes. This often creating rapture in class room in particular on the campus in general. From the beginning to end, the reservations students have face humiliation and discrimination in the name of non-merit, Quotavala, unskilled. The institutional and peer group anti reservation behavior and the elitist academic structures and castiest campus environment leads to form the Dalits students' groups and student's organizations. The organization always invests time and energy in order to democratization the campus politics and students activism and institutional intellectual engagements.So, this historical contribution in democratizing the higher learning institution often neglected and misrepresented in mainstream writings on students activism and movements in India. Hence this paper is an attempt to understand the nature of Dalit student's activism, the context in which dalit student's organizations are emerged and the organization and structures and mobilization patterns and their contribution in democratizing the higher learning institutions.

Since India is an agrarian country lot of scope to utilize human resources in agriculture. Luckily our country has sufficient rural youth as potential human resource which can be engaged in agricultural business. Keeping the importance of this issue a sample survey study entitled with the fallowing objectives.

1. To identify the socio' economic profile of educated rural youth involved in farm operations.

2. To assess the involvement of educated rural youth in participation and decision-making activities related to farm operation.

The present study was concluded in Varanasi District of U.P state, India. Kashi vidyapeeth block of this district was selected purposively.

This block comprises of 87 villages. Out of these villages 6 villages were selected randomly for the present study.20 educated rural youth were selected randomly from each of these 6 villages .Thus total number of educated rural youth were 120.

On the basis the finding of study it can be concluded that most of the 60 per cent educated rural youth were between age group of above 24, and 60 per cent belong to general caste. 60 per cent educated rural youth were unmarried. Most of the educated rural youth 60 were having agricultural of their men occupation.

Most educated rural youth participate in all kind of agriculture activates. Lower caste youth participation in more in Agricultural operation than high caste educated rural youth

Rural youth who have higher income participate more in decision making than those who have less income.

In this paper I examine how high school students with diverse preferences and ambitions construct values and believes about good and successful life in the contemporary transitional society in Croatia. The study is carried out on the sample of 473 high school students with different socio-demographic backgrounds from four diverse towns and cities. Two cultural domains reflecting educational and employment expectations are examined based on the following methodological tools: open interviews with key informants as well as the free-listing technique and self-administered questionnaires. The research is based on the cultural consensus theory developed by Romney, Weller and Batchelder (1986), whereas the ANTHROPAC software is used as the analytical tool for data analyses. By analyzing the patterns of agreement among high school students I show that despite universal and wide sharing of norms and ideas (believes) differences according to specific population characteristics as well as personal and individual priorities are maintained. I argue that in many individual cases cultural competence also includes the creative and unique patterns of conventional attitudes as well as the universal and the common to meet both personal goals and the overall success. Observed patterns of agreement (consensus) and disagreement (the lack of consensus) support the view that individuals strive for the balance between fitting their personal models of "good and successful life" to broad cultural norms and accommodating personal goals and needs to particular settings.

Youth signifies and represents ideal-ism and hope. Every generation of young persons charts out its own course to realize its dreams and aspirations in life. Meanwhile it is the perpetual responsibility of the elders to assist the youths in growing up and in becoming familiar with the eternal human values the world is continuously on the march. The 21st century represents a transition from 'information society' to the 'knowledge society'. Knowledge alone can transform even a slack and lethargic society to join others in dynamic endeavors for progress and development. No society can remain stagnant and isolated and hope for survival these days. What matters is the level of general awareness and willingness coupled with determination to utilize knowledge for the welfare of the 'people', i.e. they. It is well understood that universal education and greater participation in higher education is the road that every nation must tread at this stage.

Decline in moral values is a global phenomenon. To check the slide and reverse it requires global initiatives in which every individual has to play his / her part. In the glamorous world of consumerism, the race for unlimited accumulation is formidable; hence moral values are generally given a short shrift. Ends alone matter most and means are free-for-all. The neglect of purity and morality in the means adopted inevitably leads to further fall in moral inhibitions.

Dr. Mitima Sachdeva

Sr. Lecturer, Amity Institute of Education,

Amity University Uttar Pradesh,

Lucknow.

A common understanding of the term 'homeless' refers a person that does not have a roof over their head (rough sleeping), live in unsuitable or overcrowded housing or moves between unstable accommodation (sofa surfing) (see Glasser & Bridgman 1999 for discussion). For a young person, being homeless often has an entirely different meaning, and as I will argue here, the word 'homeless' may not always be a suitable word to describe the situations young people find themselves in when accessing local services such as youth hostels. The most important aspect of young people's experiences of homelessness relate to their relationship with family, carers and/or their perceived 'home'.

This paper will present preliminary findings from an ongoing ethnographic study supported by a homelessness charity in the South East of England. The study looks into (but is not limited to) reasons for 'homelessness' for young people, how local authorities and non-governmental organisations monitor this (Widdowfield 1998), and how ethnographic material can contribute to the understanding of youth homelessness and thereby influence policy and decision making at a community and national level as well as how we approach work with this vulnerable group.

'Home', 'house' and 'kinship' are topics that anthropology is well acquainted with (e.g. Levi-Strauss, Bourdieu, Kuper, etc.). How can this legacy contribute to our understanding of youth homelessness? What are the implications for young people's sense of identity when estranged from their family homes, classified as 'homeless' or living in temporary accommodation such as youth hostels?