1. Jean-François Sirinelli, “Éloge de la complexité,” in Pour une histoire culturelle, ed. Jean-Pierre Rioux and Jean-François Sirinelli (Paris: Pluriel, 1997), 437-438.

2. Lynn Hunt, The Family Romance of the French Revolution (Berkeley: University of California Press, 1992). For a detailed discussion of familial order in revolutionary politics see the introduction, p. xii, and chapter 1, pp. 8, 14-15.

3. Pierre Bourdieu and Jean-Claude Passeron, Reproduction in Education, Society and Culture, trans. Richard Nice (London: Sage, 2000).

4. Blum draws on Freire's discussion of how consciousness inserts people into the historical process. Paulo Freire, Pedagogia do oprimido, 17th ed. (Rio de Janeiro: Paz e Terra, 1978), 3.

5. Giddens understands plastic sexuality after the advent of modern contraception in terms of a tendency for women to seek pleasure as a form of self-therapy, without privileging the need for reproduction or the male experience. Vila and Semán refer to the same phenomenon without explicitly using the term. Anthony Giddens, The Transformation of Intimacy: Sexuality, Love, and Eroticism in Modern Societies (Cambridge: Polity Press, 1992), 1-2.

6. Néstor García Canclini, “Diferentes, desiguales o desconectados,” Revista CIDOB d'Afers Internacionales, no. 66-67 (2004): 113-133.

7. Zygmunt Bauman, Globalization: The Human Consequences (Cambridge: Polity Press, 2005), 3.

8. Sirinelli understands the notion of generation as a product of culture, not of specific political events. Jean-François Sirinelli, Les baby-boomers: Une génération (1945-1969) (Paris: Hachette, 203), 55-56.

9. Dictators in fact killed them. See the Comissión Nacional sobre la Desaparición de Personas (CONADEP), Nunca más: informe de la Comisión Nacional sobre la desaparición de personas, 5th ed. (Buenos Aires: Editorial Universitaria de Buenos Aires, 1999).

10. Blum seems to utilize the notion developed by Bourdieu that every institutionalized educational system reproduces cultural arbitraries and the political power system. Bourdieu and Passeron, Reproduction in Education, Society and Culture, 54.

11. This specific discussion draws on Bauman's notion of liquid society, which is understood in terms of preference for a more flexible, or fluid, lifestyle characteristic of postmodern society, rather than one reliant on fixed and durable ties such as family and love. Zygmunt Bauman, Liquid Love: On the Frailty of Human Bonds (Cambridge: Polity Press, 2003).

12. Néstor García Canclini, “Los jóvenes no se ven como el futuro: ¿Serán el presente?” Revista Pensamiento Iberoamericana, no. 3 (2008): 8.

13. Pierre Bourdieu and Jean-Claude Passeron, The Inheritors: French Students and Their Relation to Culture (Chicago: University of Chicago Press, 1979), 15.

14. Manzano sees similarities with the May 1968 movement in France discussed by Sirinelli, referring to connections between the students and working classes, in universities and factories. Jean-François Sirinelli, Mai 68: L'événement Janus (Paris: Fayard, 2008).

15. Pierre Bourdieu, “Youth Is Just a Word,” Sociology in Question, trans. Richard Nice (London: Sage, 1993).

16. Despite mentioning Michel Foucault's seminal study The History of Sexuality in the general bibliography, the book does not provide a meaningful engagement with the “discourse on modern sexual repression” discussed by Foucault. Michel Foucault, A History of Sexuality, vol. 1: An Introduction, trans. Robert Hurley (New York: Penguin, 1985).

17. Pierre Bourdieu's notion that a group's taste in music, fashion, and entertainment is defined in competition with other groups related to them has clearly influenced Manzano's discussion. Pierre Bourdieu, Distinction: A Social Critique of the Judgment of Taste, trans. Richard Nice (Cambridge, MA: Harvard University Press, 1984), 60.

18. A variation of the cumbia originated in Colombia.

19. Zygmunt Bauman, “On Postmodern Uses of Sex,” Theory, Culture and Society 15, no. 3 (1998): 26.

20. Vila and Semán also discuss female engagement with cumbia in terms of their social position and cultural background, which could be related to Bourdieu's work on diverse art practices and their links to the multiple modes of culture acquisition. Bourdieu, Distinction, 3.

21. Blum shares some ideas with Erving Goffman, who argues that an establishment, which could be understood here as a school, influences cultural activities, customs, and tastes as well as moral values. An establishment can also be seen in political terms because “each participant could ask for actions from other participants, enforcing these demands, exercising command and using sanctions.” Erving Goffman, The Presentation of Self in Everyday Life (Edinburgh: University of Edinburgh Social Sciences Research Centre, 1956), 153.

22. Freire, Pedagogia do oprimido, 3.

23. This notion of stability could be related to the work of the French philosopher Jean Baudrillard, and, more specifically, to his ideas of simulacrum as a mode of production and reproduction of reality. Jean Baudrillard, “The Precession of Simulacra,” in Simulacra and Simulation, trans. Sheila Faria Glaser (Ann Arbor: University of Michigan Press, 1997), 2.

24. The idea of dialogism is central to the work of the Russian literary critic and cultural theorist Mikhail Bakhtin. Bakhtin points out that every discourse has a dialogic property, a phenomenon that orientates and gives structure to speech in internal dialogue that symbolizes the inherent interaction between the I and the Other evident in the very structure of language. Mikhail M. Bakhtin, “Discourse in the Novel,” in The Dialogic Imagination: Four Essays, ed. Michael Holquist; trans. Caryl Emerson and Michael Holquist (Austin: University of Texas Press, 1981), 279.

25. For a similar study that seeks to overcome traditional attitudes and create a more diverse perception of young people, see Philip Aries, Centuries of Childhood: A Social History of Family Life, trans. Robert Baldick (New York: Vintage, 1962). Here he examines how childhood has been experienced and imagined throughout history.

26. In the discussion about the active participation of young people here and in the in the preface of the book, the authors seem to be influenced by notions of vita activa and active engagement proposed by Hannah Arendt in The Human Condition, 2nd ed. (Chicago: University of Chicago Press, 1998), 17.

27. Throughout this study Bauman's notion that justice in global society is not a result of common sense, but of a process of negotiation, figures prominently. Bauman, Globalization.

28. This study about inequality in a city such as Chicago seems to corroborate Bauman's research findings that inequality in the globalized world is growing fast, not only across the Third World, but also within the countries in the developed world. Laura Greenhagh, “A face humana da sociologia: Entrevista com Zigmunt Bauman,” O Estado de São Paulo, April 30, 2008.