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A youthful sub-Saharan Africa presents fertile grounds to nurture a new breed of inspirational and resilient leadership that could transform the continent for decades to come. Population statistics indicate that 44% of sub-Saharan Africa’s population is less than 15 years old. The timing is ripe to infuse transformational leadership skills targeting the youth to build sustainable peace. The most potent force of change in Africa today is her youthful, progressive, and courageous population. A renewed sense of patriotism, nationalism, and a brighter Africa abound with hope and prosperity is in the hands of the youth. The United States President Barack Obama recently said, “… You have the power to hold your leaders accountable, and to build institutions that serve the people. You can serve in your communities, and harness your energy and education to create new wealth and build new connections to the world. But these things can only be done if all of you take responsibility for your future” (Remarks by President Obama to the Ghanaian Parliament, July 11, 2009). This chapter incorporates the principles and power of appreciative inquiry, moral imagination, and moral leadership to offer the African Youth inspiration for fresh leadership. The overall outcome will be a discourse toward an African Youth Theory of Inspirational Servant Leadership.

The objective of this chapter is to analyze educational leadership policy in New Jersey, US, and Ontario, Canada, focusing on the inclusion of the unique needs of systematically marginalized students, specifically refugees and forced immigrant (RFI) youth. Modes of inquiry are qualitative document analysis of New Jersey and Ontario leadership policies, preparation requirements, and standards. The objective of this paper is to present an extensive literature review of policies related to educational leadership and supporting RFI youth and their teachers as well as to reveal gaps in policies and examine pre- and in-service training requirements. Within the field of comparative and international education, this chapter highlights the institutionalization of trends in educational leadership at state or provincial levels and how these macro-level policies influence educators’ abilities to meet the needs of students from marginalized communities, such as refugees and immigrants.

In this chapter we examine cross-cultural mentorship within Alberta’s Future Leaders (AFL) program, an initiative in which mainly non-Aboriginal youth workers and arts mentors mentor Aboriginal youth in Aboriginal communities in Alberta through the use of sport, recreation, and arts for development.

We use an exploratory case study methodology in concert with semi-structured interviews, focus groups, participant observation, and archival research. We use Foucauldian discourse analysis to analyze our results.

We identified two dominant discourses that shape AFL: first, mentorship can help Aboriginal youth to avoid negative life trajectories and, second, youth leadership development is universal. We argue that sport, recreation, and arts for youth development that does not prioritize cultural relevancy and does not attend to issues pertaining to colonialism’s legacy risks, in a Foucauldian sense, disciplining Aboriginal youths in ways that reaffirm colonial relations of power between Aboriginal and non-Aboriginal people.

This chapter focuses on sport, recreation, and arts for youth development within a marginalized segment of the Canadian population: Aboriginal youth.

The purpose of this paper is to provide a case study of the use of technology as a hidden curriculum in a youth leadership program (United Future Leaders-UFL).

A description of the UFL program, including theoretical framework and current use of various technology platforms, provide a backdrop to the hidden curriculum implemented by the programming staff. Both intended and unintended outcomes of the use of technology are discussed in the context of UFL values/themes.

A review of technology use in the UFL program resulted in the categorization of realms of influence (Staff ↔ Student Participants, Staff ↔ Staff, Staff ↔ Parents, Participants ↔ Participants) and five categories of technology use (reminders, communication, sharing of resources, reinforcing learning, increased parental involvement).

Examples of emerging patterns of this hidden curriculum, future directions for technology use within the program, and advice for youth program practitioners are included.

This paper adds to the general discussion of types and purpose of technology use, youth programming, and role of technology use as hidden curriculum.

The Indiana Writers Center (IWC) believes that everyone has a unique story to tell. The mission of IWC is to nurture a diverse writing community, to support established and emerging writers, to improve written and verbal communication, and to cultivate an audience for literature in Indiana (About the Indiana Writers Center, 2012, para. 1).

For more than 30 years, the IWC, a nonprofit organization, has worked to foster a vibrant literary writing community in Indiana, providing education and enrichment opportunities for both beginning and accomplished writers. (About the Indiana Writers Center, 2012, para. 1).

Teacher, writer, and community activist Darolyn “Lyn” Jones was asked to join the staff at the IWC in 2005 to meet the new initiative: take writing out of the center and to marginalized writers. Her charge was to help writers both find and share their voice.

The origin of this initiative began with a group of girls, ages 12–22 in a maximum state prison. The girls became the Center’s muse and because of their words, the Center was compelled to build, create, and nurture even more youth writers. The backstory of the IWC work with the girls will be featured in this chapter.

The product of that early work has now evolved into Building a Rainbow, an eight-week long summer writing program designed to teach creative narrative nonfiction writing program to youth using a curriculum that helps them identify meaningful moments, see them in their mind’s eyes, and bring them alive on the page in vivid, compelling scenes.

Currently funded by the Summer Youth Program Fund (SYPF) in Indianapolis, the Building a Rainbow writing program is free to youth participants and held in various locations that serve a diverse student population. This chapter will highlight our work with four different community partners: our first group of youth, girls at a maximum state prison, and our current work with an all African-American youth development summer camp for students ages 6–18 run by the Indianapolis Fire Department, a Latino leadership institute that works with Latino students ages 11–16, and a south side, historic community center that works primarily with Caucasian students living in poverty.

By forging new collaborative relationships with arts organizations, schools and universities, community organizations and social service providers, IWC has worked successfully to

• Create community with our writers and with partnering sites

• Identify, sort, and prioritize program objectives (Caffarella, 2002, p. 21) in designing and delivering curriculum that meets the diverse needs of each site’s student group and meets our mission

• Solicit and train instructors, university student interns, and community volunteers (Caffarella, 2002, p. 21)

• Present, publish, and perform our work for the greater writing community.

Create community with our writers and with partnering sites

Identify, sort, and prioritize program objectives (Caffarella, 2002, p. 21) in designing and delivering curriculum that meets the diverse needs of each site’s student group and meets our mission

Solicit and train instructors, university student interns, and community volunteers (Caffarella, 2002, p. 21)

Present, publish, and perform our work for the greater writing community.

Besides learning about the programming above, readers can also read and hear the words and voices of students at the sites as they share their memoirs of people, places, and events that have shaped them.

Purpose – This paper explores how the interactive dynamics of peer education models within independent youth media outlets facilitate and impede youth engagement in media activism and social change work, more broadly defined.Design/methodological approach – Ethnographic and participatory action research methods are used with the youth media hub, Youth Media Action (YMA), to examine the possibilities and challenges that peer media educators confront in cultivating a noncommercial space for the collective production of oppositional media. YMA specifically seeks to involve youth from marginalized communities.Findings – The results suggest that peer-to-peer education models do act as vehicles for political engagement as youth experience shared ownership, cultivate solidarity, and acquire community organizing skills through the collective production of oppositional media. At the same time, challenges can surface when peer educators juggle multiple roles and participating community youth groups espouse differing organizational values and pedagogical sensibilities.Research limitations/implications – This study offers a potential pathway for further research on how peer education and collective media making models influence youth citizenship and social change work.Originality/value – The focus on the organizational and social dynamics of peer education models is useful in understanding youth citizenship and digital access as a collective experience for youth living in disenfranchised communities that seek out these spaces for not only media making but also community building.

In this chapter, I examine stories that foster care youth tell to legislatures, courts, policymakers, and the public to influence policy decisions. The stories told by these children are analogized to victim truth testimony, analyzed as a therapeutic, procedural, and developmental process, and examined as a catalyst for systemic accountability and change. Youth stories take different forms and appear in different media: testimony in legislatures, courts, research surveys or studies; opinion editorials and interviews in newspapers or blog posts; digital stories on YouTube; and artistic expression. Lawyers often serve as conduits for youth storytelling, translating their clients’ stories to the public. Organized advocacy by youth also informs and animates policy development. One recent example fosters youth organizing to promote “normalcy” in child welfare practices in Florida, and in related federal legislation.

The sexual lives of religious youth and young adults have been an increasing topic of interest since the rise of abstinence-only education and attendant programs in many religious institutions. But while we know a lot about individual-level rates of sexual behavior, far less is known about how religious organizations shape and mediate sexuality. We draw on data from observations with youth and young adult ministries and interviews with religious young adults and adult leaders from Muslim, Hindu, and Protestant Christian groups in order to examine how religious adults in positions of organizational authority work to manage the gender and sexual developments in the transition to adulthood among their youth. We find three distinct organizational styles across the various religious traditions: avoidance through gender segregation, self-restraint supplemented with peer surveillance, and a classed disengagement. In each of these organizational responses, gender and sexuality represent something that must be explained and controlled in the process of cultivating the proper adult religious disposition. The paper examines how religious congregations and other religious organizations oriented toward youth, work to manage the gender and sexual developments in their youth’s transitions to adulthood. The paper draws from a larger project that is studying the lived processes of religious transmission between generations.

Data were extracted from (a) ethnographic observations of youth programming at religious organizations; (b) ethnographicobservations with families during their religious observances; (c) interviews with adult leaders of youth ministry programs. The sample includes Protestant Christian, Muslim, and Hindu organizations and families.

The paper presents three organizational approaches toward managing sex and instilling appropriate gender ideas: (a) prescribed avoidance, in which young men and women are segregated in many religious and educational settings and encouraged to moderate any cross-gender contact in public; (b) self-restraint supplemented with peer surveillance, in which young people are repeatedly encouraged not only to learn to control themselves through internal moral codes but also to enlist their peers to monitor each other’s conduct and call them to account for violations of those codes; and (c) “classed” disengagement, in which organizations comprised of highly educated, middle-class families do little to address sex directly, but treat it as but one aspect of developing individual ethical principles that will assist their educational and class mobility.

While the comparative sample in this paper is a strength, other religious traditions than the ones studied may have other practices. The ethnographic nature of the research provides in-depth understandings of the organizational practices, but cannot comment on how representative these practices are across regions, organizations, or faiths.

Most studies of religion and youth sex and sexuality either rely on individual-level data from surveys, or study the discourses and ideologies found in books, movies, and the like. They do not study the “mechanisms,” in either religious organizations or families, through which messages are communicated and enacted. Our examination of organizational and familial practices shows sex and gender communication in action. Further, most existing research has focused on Christians, wherein we have a comparative sample of Protestant Christians, Muslims, and Hindus.