This article deals with youth councils, one of the mechanisms for participatory democracy established in Morocco. Their objective is to facilitate the full and active participation of young people in public policy design and implementation. This article specifically addresses the use made by different types of local actors of this facility. How do youth councils impact youth who are participating in these structures? How do youth manage to influence local policies? Those are the two main questions that we will try to answer in this paper. The link between youth and public policy is linked to the use made by young people of the public participation mechanism. In this sense, it is critical to try to understand how actors who openly challenge one or more aspect of the public intervention end up becoming actors themselves within that public policy. We will try to demonstrate, from the experience of a youth council established in the city of Ouarzazate, that young people challenging public interventions end up accepting the precise interventions they vehemently opposed once they start joining the formal participatory structures. This research is based on the collection of qualitative data from semidirect interviews with members of the national coalition of youth councils, with young people organized around the local youth council and with local elected officials in Ouarzazate. Field surveys show that young people organized around a socalledparticipatory mechanism can ensure their […]
The Konikovo Gospel (KG), The Kulakia Gospel (KuG) and The Boboščica Gospel (BG) are among the first known translations of the New Testament in Macedonian vernacular dating from the 19th century. They are all written in Greek alphabet. In this article we present the most specific examples demonstrating a stylization tendency towards a wider dialectal base and/or towards a more elevated style. The most important conclusion is that of all the analysed gospels the most stylized text is the oldest among them, the KG (1852), especially its second hand. The stylization steps are less common for the KuG (1860) and even less for the BG (1880). It is possible to say that the texts analyzed in this paper, together with the other translations of the New Testament in Macedonian vernacular from the 18th and the 19th centuries, open, more or less, a clear path towards the formation of one Biblical language, leading to the translations of the Bible in contemporary Macedonian standard language in 1976, 2003 and 2007.
