Millennial generation

Our study examined career-related differences among the four generations of workers in today’s workplace:
• Matures (in 1945 or earlier);
• Baby Boomers (born between 1946 and 1964);
• Generation Xers (born between 1965 and 1979); and
• Millennials (born in 1980 or later).

We surveyed over 3,000 Canadians to determine if there were significant inter-generational differences in their work priorities, career attitudes, career experiences and career outcomes.

Millennial generation, or Gen Y faculty are entering higher education institutions at increasing rates. The academic landscape has been nurtured and shaped by previous generations such as the Traditionalists, Baby Boomers, and GenXers, however, as Millennial faculty enter their academic professions with force, Millennial faculty may encounter several personal and professional challenges that may hinder their job performance and odds to achieve career success in academic environments. To understand Millennials’ experiences as a faculty cohort, this chapter reviews literature relevant to the personal and professional challenges faced by this generation in academic positions. More specifically, this chapter discusses personal issues such as the imposter syndrome, perfectionism, and mental health issues, and professional issues such as unfulfilled expectations, generational differences, workplace bullying, and cultural taxation. Recommendations and implications to cope with these set of challenges are also offered to faculty and administrators. Future research directions also highlight the need to continue to study the challenges faced by millennial faculty in academia.

This book chapter examines the role of millennial students in shaping the digital learning culture in higher education. The chapter examines millennial students' and educators' cultural expectations in learning environments. Implications for educators in higher education are also offered.

This article examines one intentional Christian community's attempts to live a life that eschews consumerism and material growth for a life focused on spiritual growth and collectivity. I articulate intentional Christian living, often referred to as neo-monasticism, with the de-growth movement. I do so to offer insight into the practice and pragmatics of de-growth's broadly understood call to revalue the ideals of life in an effort to reduce consumption. Neo-monasticism and de-growth have much in common including the critique of consumerism, individualism and increasing inequality. Both also promote relationships, locality, sharing, slowing down and quality of life over efficiency and incessant work. Drawing on four years of research with one residential Christian community, I suggest that the most challenging aspect of sharing a life together and slowing down is not simply consuming less or pooling resources but rethinking and living social values not driven by a consumerist-growth paradigm. While some de-growth advocates, such as Serge Latouche, promote ideals of harmony and oneness, in practice, living simply and sharing a life together is challenging and conflictual, even when religiously inspired.

Cet article analyse une tentative d'une communauté chrétienne intentionnelle de vivre une vie qui rejette la consommation et la croissance matérielle, et qui préfère une vie concentrée sur la croissance spirituelle et la vie communautaire. Je précise que la vie chrétienne intentionnelle, souvent désignée « néo-monachisme », est liée au mouvement de décroissance. J'associe ces deux pour offrir une connaissance de la pratique et de la pragmatique au sens large de l'appel du mouvement de décroissance pour réévaluer nos idéaux de vie dans un effort de réduire la consommation. Le néo-monachisme et la décroissance ont beaucoup en commun, y compris la critique de la consommation, de l'individualisme et de l'accroissement des inégalités. Ces deux promeuvent les relations, la localité, le partage, le ralentissement, et la qualité de la vie au-dessus de l'efficacité et le travail incessant. En tirant des données acquises pendant quatre années de recherche dans une communauté chrétienne résidentielle, j'insinue que le défi le plus difficile de partager une vie communautaire et inciter le ralentissement ne s'agit pas de simplement consommer moins ou de mettre en commun des ressources, mais de réviser et vivre avec des valeurs sociales qui ne sont pas entraînées par un paradigme consumériste croissant. Alors que certains partisans de la décroissance, tels que Serge Latouche, promeuvent des idéaux d'harmonie et d'unité, en pratique, vivre dans la simplicité et dans le partage d'une vie commune devient difficile et conflictuelle, même si elle est inspirée par la religion.

Este artículo examina el empeño de una comunidad cristiana para vivir una vida que evita el consumismo y el incremento de bienes materiales para así enfocarse en el crecimiento espiritual y la colectividad. Encuentro conexiones entre esta vida cristiana intencional, a menudo llamada neo-monasticismo, con el movimiento del decrecimiento. Lo hago para ofrecer una percepción del aspecto pragmático del llamado a revaluar los ideales de la vida en un esfuerzo a reducir la cantidad de recursos consumidos. El neo-monasticismo y el decrecimiento tienen mucho en común, incluyendo la crítica al consumismo, al individualismo y al aumento de la desigualdad. Ambos promueven las relaciones humanas, la localidad, el compartir, reducir la velocidad y darle preferencia a la cualidad de vida sobre la eficiencia y el trabajo incesante. Basándome en cuatro años de investigación con una comunidad cristiana residencial, sugiero que el aspecto más difícil de compartir la vida y de reducir la velocidad de ella no es simplemente el consumir menos, ni el manejo comunal de recursos, sino el sentir y vivir los valores sociales que no se rigen por la paradigma del crecimiento consumista. Mientras que algunos defensores del decrecimiento, como Serge Latouche, promueven ideales de la harmonía y la unidad, en la practica, el vivir sencillamente y compartir la vida es difícil y conflictivo, hasta cuando es inspirado por la religiosidad.