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In Mémoires of a cabinotier (Memoir of a watchmaker), a 60-year history of the Genevan watch manufacture (1931), the author Paul Maerky recalls his early years apprenticing in Saint-Gervais, Geneva’s horological district, better known as La Fabrique. Located in the heart of Geneva on the right bank of the river Rhone, the Saint-Gervais district established itself as a major Swiss center of horological production spanning the eighteenth and nineteenth centuries. Maerky’s autobiography is a lively and detailed account of apprenticed life in Saint-Gervais from 1871 to 1876. Drawing from this narrative source, this chapter discusses the Saint-Gervais apprenticeship system as a multisited educational phenomenon, whereby public spaces are conceptualized as an extension of the workshop or the habitual locus of horological knowledge and skill acquisition. This case study of the Saint-Gervais horological craft community in the 1870s analyzes the manner in which youthful apprentices interact with public spaces. Through the physical exploration of the district and its various educational loci, apprentices acquire spatial and relational knowledge. This chapter also discusses the metaphorical meanings assigned to places and their educational function within the context of nineteenth century watchmaking apprenticeship, during which apprentices undertake a metaphorical quest which takes them from childhood into adulthood as full-fledged members of the Genevan watchmaking community. In addition, this case study discusses the function of practical jokes as social mechanisms that regulate youth’s interaction with public spaces. As alternative educational loci, public spaces serve threefold educational functions: (1) to federate an otherwise heterogeneous working-class population around a common identity delineated by known physical and cultural boundaries; (2) to promote apprentice autonomy and foster distrust vis-à-vis outsiders; and (3) to create the setting for youth socialization through play or conflict. This chapter comments on alternative educational loci as relayed by Paul Maerky’s memoir, which include the streets, public fountains, the road to school, and eateries.

This article aims to explore the dominant normative patterns that establish the timing and order of life events, determining the desirable life strategies for working-class youth in modern Russia.

Exploring the interrelationship between new working-class studies and life-course studies, this research combines the consideration of life course as a structurally organised integrity with a phenomenological perspective on the study of life strategies. The empirical basis of research consists of a survey of 1532 young working-class representatives living in the Ural Federal District of Russia and biographical in-depth interviews with 31 of them.

The study resulted in persisting significance and values of traditional life-course structures while showing that the current social conditions do not allow for this life strategy to be fulfilled. Young workers choose adaptation and survival life strategies that restrict the realisation of their professional and cultural potential. The obtained data have confirmed the presence of some worldwide tendencies, such as the dispersion of events during transition to adulthood, a combination of schooling and full-time work and an earlier career start of working-class representatives.

The sequencing and timing of life-course events of Russian working-class youth is an original research topic. The present study proposes and substantiates the notion of the new working class and criteria for its definition.

A plethora of youth development programmes exist across South Africa that can be characterised as social crime prevention or building youth resilience. However, many of these programmes can be seen as one dimensional, focussing largely on skills development and preparing youth for the labour market. In addition, a large number of these programmes are short-term interventions, with the long-term impact not always measured. A number of scholars over the last two decades have emphasised the importance of sustainability and envisioning a continuum of development, particularly for youth who have become disengaged from social institutions. Consequently, there is an urgent need to examine the different approaches to youth development and their value, and more importantly, to provide a platform for youth voices to be heard on their perceptions of what they need to enhance their growth and development, particularly in the context of the growing number of youth who are not in employment, education or training (NEET). An approach that is gaining currency in South Africa with NEET youth is that of a holistic approach. The purpose of this chapter is to explore a holistic approach to personal transformation in the youth sector as implemented by the Chrysalis Academy (CA) over the past 18 years. Its approach embraces the development of the whole person and encourages education in its broadest sense, including the arts, technical and vocational training, emotional intelligence, psychosocial support and spiritual development.

In terms of education attainment in the United Kingdom, the white working class remains the lowest performing ethnic group, and their academic underperformance has ominous implications for their long-term life chances. This chapter investigates how white working-class boys experience pathologization and deficit discourses in their schooling as they negotiate the discipline structures in three educational sites in South London (two state comprehensive schools and one Pupil Referral Unit). Drawing upon empirical data from an in-depth sociological study of 23 white working-class boys (Stahl, 2015), this chapter makes theoretical connections between how pathologization – both within the school and wider society – contributes to how these young men become constructed with and through deficit discourses contributing significantly toward low academic achievement. Where whiteness often equates to power and entitlement, in the schooling contexts of this study whiteness was often socially constructed as undesirable and equated with low aspirations, stagnation, and antieducational stances.