Yuppie oraz squatter : globalne style życia w lokalnych środowiskach wychowawczych

Abstract

The author describes lifestyles that received an internationalist nature thanks to their expansiveness. The processes shaping nowadays life of each human being functioning in the circle of the North Atlantic culture are globalization, individualization and triumph of a consumerist lifestyle. A lifestyle described in this work can be looked at as an opposition to dominating and alternative culture. The regions axiologically different that are paradigmatically represented by a yuppie lifestyle (success, money), and a squatter (social justice, personal and local autonomy) lie on the opposite sides. The publication constitutes a study of two selected lifestyles, taking into consideration contexts a family and professional life in which each of the representatives of the squatter movement and yuppie social category engages with varying intensiveness. A yuppie, as the study shows, lives a professional life and, hence, has no difficulties with identifying his/her authorities, masters, and people who are proficient in what they are doing, and who take a lead on professional paths. Paradoxically, functioning of a yuppie is also orientated on cherishing a family life in spite of little time he/she has for family. A squatter, on the other hand, lives the reality of global harm, corporation injustice and opposes the law according to which the poor are evicted to the street. Squatters’ attention is absorbed by capitalist mechanisms throwing people out on the social margin in the name of the profit accumulated in the hands of few beneficiaries of neo-liberalism. They do not see any authorities in the brutal world of capitalism. Taking little care of their professional development, squatters totally marginalize their family lives. Their total life energy is absorbed by social issues.By means of an analysis of polarily different lifestyles, the author illustrates life pluralism in the postmodern community which is neither homoge neous nor motionless in nihilism after all. On the contrary, modern society consists of social groups clearly articulating their exclusive axiology and teleology. Can one, though, treat them as equally worthy? The author, maintaining academic objectivism, hopes that a reader gets enough knowledge on the lifestyles in question to be able to answer the very question on his/her own.