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This article examines the practice and meanings of the new veiling and of Islamization more generally for young Muslim Javanese women in the new middle class. Drawing on eight months of ethnographic research in the Central Java city of Yogyakarta in 1999 and three subsequent one-month visits during 2001, 2002, and 2003, I explore the social and religious attitudes of female students at two of Yogyakarta's leading centers of higher education: Gadjah Mada University, a nondenominational state university, and the nearby Sunan Kalijaga National Islamic University. The ethnographic and life-historical materials discussed here underscore that the new veiling is neither a traditionalist survival nor an antimodernist reaction but rather a complex and sometimes ambiguous effort by young Muslim women to reconcile the opportunities for autonomy and choice offered by modern education with a heightened commitment to the profession of Islam.

This article examines the linguistic form and social functions of bahasa gaul, the informal Indonesian \"language of sociability,\" as it is used among Indonesian university students and in various publications aimed at middle-class Indonesian youth. Bahasa gaul registers youth modernity in both its positive and more contested aspects. It expresses not only young people's aspirations for social and economic mobility, but also an increasingly cosmopolitan, national youth culture. Perhaps most significantly, bahasa gaul articulates the desire of Indonesian youth for new types of social belonging through the formulation of relationships that are more egalitarian and interactionally fluid as well as more personally expressive and psychologically individualized.

This article explores the shift away from formal styles of Javanese to the use of the national language, Indonesian, within the context of new educational and social opportunities for Javanese youth. It focuses on gender differences in language attitudes and considers how socialization and cultural ideologies regarding men's and women's relationship to language shape those attitudes. Recent changes in possibilities for social and status mobility linked to language use have challenged traditional language ideologies and have led Javanese men and women to develop different language strategies and patterns of interaction. A new subjective concern with emotional and interpersonal expressivity among youth—particularly among young women—is identified as an important mediating valence in the shift to varieties of Indonesian identified as more \"communicative\" and \"participatory.\"

this article explores changing attitudes towards courtship and marriage among educated muslim javanese youth, as seen against the backdrop of islamic resurgence, growing educational achievement and socioeconomic change. through a comparison of earlier forms of courtship and marriage with emerging trends, it sheds light on some of the tensions and ambivalences surrounding the new social freedoms and autonomy modern javanese women have come to enjoy.

This article explores an example of in-group variation in minority educational achievement by investigating the reasons why a disproportionately high number of young Khmer women drop out of school. Based on 30 months of ethnographic study among Khmer refugees in metropolitan Boston, the research demonstrates the importance of cultural and social-historical influences for understanding Khmer educational achievement and distinguishing it from that of other East and Southeast Asian immigrant groups.

Despite the fact that, like so many other Muslim-majority countries, Indonesia has been in the thick of a Muslim resurgence now for over twenty-five years, Indonesians widely assume that today's youth are far more sexually active than their predecessors in previous generations. This assumption is supported by the salacious media accounts of high school call-girls and sex-paged co-eds, as well as by the very real evidence of a popular youth culture whose sexual behaviors seem strikingly at odds with those of their elders.

Khmer refugee parents express strongly positive attitudes toward their native language, and toward bilingual education for their children. Yet not all parents enroll their children in bilingual classrooms. Research conducted among Boston-area Khmer refugees explored this discrepancy between stated ideals and educational decisions and found that parents' decisions concerning their children's language learning and general education often have less to do with language attitudes than they do with Khmer notions of person, intelligence, and motivation. These notions are only implicit in Khmer discourse and behavior, and are thus often overlooked or misinterpreted by teachers and school officials. Moreover, in important respects these ideas distinguish Khmer from other Southeast and East Asian immigrants.

Smith-Hefner reviews Language and Sexuality by Deborah Cameron and Don Kulick.