Project proposal (English): Good Sex Dutch public debate and academic research about youth and sexuality have become ethnicized. In both debate and research, there is a persistent focus on dangerous or risky sex, loveless, transactional sex, simply too much or too little sex among very specific groups of ethnic youth. Moral panics around youth and sexuality of the last decades have centered, for instance, on Moroccan lover boys, or transactional sex taking place in largely ‘black’ neighborhoods. Not only are these tropes deeply political - they allow a certain ‘us’ to define ourselves against ethnic Others, who are having ‘bad’ sex – but they also make the ways diverse youth themselves understand, negotiate and assess sex and sexuality invisible. We propose an opposite focus in this research: by examining how youth themselves define, perform, and negotiate ‘good sex’, we aim to trace how youth themselves couple ‘ethnicity’ with good sexual practices and identities. We define sexual practices broadly to include discursive and embodied, meaningful practices that go into producing a sexual self. How do youth define and perform ‘good’ sex(uality)? Is ‘good sex(uality)’ an unproblematic notion, or is it multiple, heterogeneous, and situationally defined? Are there diversities and ‘varieties of goodness’? What (sub)cultural repertoires do youth draw on in their negotiations of good sex? With which actors are youth implicitly or explicitly conversing in their negotiations of good sexual practices and identities? Doing so, we will trace the more or less explicit normativities of their sexual practices, assuming this will unearth a diversity of emic, situated sexual ethics. Our empirical work concentrates, first, on parties and festivities: places where sexuality in the broadest sense (flirting, dancing, making the body attractive and desirable, meeting potential love and sex partners) is performed and negotiated. We include the ethnically marked ‘ethnoparties’, as ethnicity is explicitly evoked in the symbolic production of these spaces, but also the ethnically ‘neutral’ festivities of (largely) white youth, such as fraternity and sorority parties, or carnival. The main researcher will make extended observations in these social spaces, but will also use these to create a network of informants. These informants will contribute to a second and innovative method drawn on in this research: a mass observation research design. Here, youth will be asked to become voluntary correspondents, who regularly report to the researcher about their thoughts, observations, and experiences with good sex for the duration of the research project. As such the research offer both a theoretical innovation by focusing on a diversity of ‘good’ sexual practices and situated ethics, and a societal innovation by providing health care professionals with an understanding of ‘best practices’ among youth. Indeed, if Foucault taught us why ‘bad’ sex is a public problem, our research aims to understand sexuality, in all its multiplicity and diversity, as a public good.