The concept of "Waithood" was developed by political scientist Diane Singerman to describe the expanding period of time between adolescence and full adulthood as young people wait to secure steady employment and marry. The contributors to this volume employ the waithood concept as a frame for richly detailed ethnographic studies of "youth in waiting" from a variety of world areas, including the Middle East Africa, Asia, Europe, Latin America and the U.S, revealing that whether voluntary or involuntary, the phenomenon of youth waithood necessitates a recognition of new gender and family roles.

The concept of "Waithood" was developed by political scientist Diane Singerman to describe the expanding period of time between adolescence and full adulthood as young people wait to secure steady employment and marry. The contributors to this volume employ the waithood concept as a frame for richly detailed ethnographic studies of "youth in waiting" from a variety of world areas, including the Middle East Africa, Asia, Europe, Latin America and the U.S, revealing that whether voluntary or involuntary, the phenomenon of youth waithood necessitates a recognition of new gender and family roles.

One of the great transformations presently sweeping the Muslim world involves not just political and economic change but the reshaping of young Muslims' styles of romance, courtship, and marriage. Nancy J. Smith-Hefner takes up the personal lives and sexual attitudes of educated Muslim Javanese youth in the city of Yogyakarta to explore the dramatic social and ethical changes taking place in Indonesian society. Drawing on more than 250 interviews over a fifteen-year period, her vivid, well-crafted ethnography is full of insights into the real-life struggles of young Muslims and framed by a deep understanding of Indonesia's wider debates on gender and youth culture.The changes among Muslim youth reflect an ongoing if at times unsteady attempt to balance varied ideals, ethical concerns, and aspirations. On the one hand, growing numbers of young people show a deep and pervasive desire for a more active role in their Islamic faith. On the other, even as they seek a more self-conscious and scripture-based profession of faith, many educated youth aspire to personal relationships similar to those seen among youth elsewhere - a greater measure of informality, openness, and intimacy than was typical for their parents - and grandparents' generations. Young women in particular seek freedom for self-expression, employment, and social fulfillment outside of the home. Smith-Hefner pays particular attention to their shifting roles and perspectives because it is young women who have been most dramatically affected by the upheavals transforming this Muslim-majority country. Although deeply personal, the changing aspirations of young Muslims have immense implications for social and public life throughout Indonesia. The fruit of a longitudinal study begun shortly after the fall of the authoritarian New Order government and the return to democracy in 1998-1999, the book reflects Smith-Hefner's nearly forty years of anthropological engagement with the island of Java and her continuing exploration into what it means to be both "modern" and Muslim. The culture of the new Muslim youth, the author shows, through all its nuances and variations, reflects the inexorable abandonment of traditions and practices deemed incompatible with authentic Islam and an ongoing and profound Islamization of intimacies.

One of the great transformations presently sweeping the Muslim world involves not just political and economic change but the reshaping of young Muslims' styles of romance, courtship, and marriage. Nancy J. Smith-Hefner takes up the personal lives and sexual attitudes of educated Muslim Javanese youth in the city of Yogyakarta to explore the dramatic social and ethical changes taking place in Indonesian society. Drawing on more than 250 interviews over a fifteen-year period, her vivid, well-crafted ethnography is full of insights into the real-life struggles of young Muslims and framed by a deep understanding of Indonesia's wider debates on gender and youth culture. The changes among Muslim youth reflect an ongoing if at times unsteady attempt to balance varied ideals, ethical concerns, and aspirations. On the one hand, growing numbers of young people show a deep and pervasive desire for a more active role in their Islamic faith. On the other, even as they seek a more self-conscious and scripture-based profession of faith, many educated youth aspire to personal relationships similar to those seen among youth elsewhere-a greater measure of informality, openness, and intimacy than was typical for their parents' and grandparents' generations. Young women in particular seek freedom for self-expression, employment, and social fulfillment outside of the home. Smith-Hefner pays particular attention to their shifting roles and perspectives because it is young women who have been most dramatically affected by the upheavals transforming this Muslim-majority country. Although deeply personal, the changing aspirations of young Muslims have immense implications for social and public life throughout Indonesia. The fruit of a longitudinal study begun shortly after the fall of the authoritarian New Order government and the return to democracy in 1998-1999, the book reflects Smith-Hefner's nearly forty years of anthropological engagement with the island of Java and her continuing exploration into what it means to be both "modern" and Muslim. The culture of the new Muslim youth, the author shows, through all its nuances and variations, reflects the inexorable abandonment of traditions and practices deemed incompatible with authentic Islam and an ongoing and profound Islamization of intimacies.

In the early 1980s, tens of thousands of Cambodian refugees fled their war-torn country to take up residence in the United States, where they quickly became one of the most troubled and least studied immigrant groups. This book is the story of that passage, and of the efforts of Khmer Americans to recreate the fabric of culture and identity in the aftermath of the Khmer holocaust. Based on long-term research among Cambodians residing in metropolitan Boston, this rich ethnography provides a vivid portrait of the challenges facing Khmer American culture as seen from the perspective of elders attempting to preserve Khmer Buddhism in a deeply unfamiliar world. The study highlights the tensions and ambivalences of Khmer socialization, with particular emphasis on Khmer conceptions of personhood, morality, and sexuality. Nancy J. Smith-Hefner considers how this cultural heritage influences the performance of Khmer children in American schools and, ultimately, determines Khmer engagement with American culture.