Ninety percent of the world's youth live in Africa, Latin America and the developing countries of Asia. Despite this, the field of Youth Studies, like many others, is dominated by the knowledge economy of the Global North. To address these geo-political inequalities of knowledge, The Oxford Handbook of Global South Youth Studies offers a contribution from Southern scholars to remake Youth Studies from its current state, that universalises Northern perspectives, into a truly Global Youth Studies. Contributors from across various regions of the Global South, including from the Diaspora, Indigenous and Aboriginal communities, locate and define the Global South, articulate the necessity of studying Southern lives to enrich, re-interpret, legitimate and offer symmetry to Youth Studies, and utilize and innovate Southern theory to do so. Eleven concepts are re-imagined and re-presented throughout the Handbook--personhood, intersectionality, violences, de- and post-coloniality, consciousness, precarity, fluid modernities, ontological insecurity, navigational capacities, collective agency and emancipation. The outcome is a series of everyday practices such as hustling, navigating, fixing, waiting, being on standby, silence, and life-writing, that demonstrate how youth living in adversity experiment with and push back against routine and conformity, and how research may support them in these endeavors and, simultaneously, redefine the relationships between knowledge, practice and politics-what the volume editors term epistepraxis. The Handbook concludes with a nascent charter for a Global Youth Studies of benefit to the world, that no longer excludes, assumes or elides but rather includes new possibilities for representing youth, researching amongst them, and devising policies and interventions to better serve them. This volume is a critical addition to the field of Youth Studies and one that should be of interest to scholars, researchers, and students working in this area in both the Global North and South.
The Reverend Clarence Larkin was one of the most widely influential thinkers on end-times prophecies of the early twentieth century, and his writings remain vital to appreciating the apocalyptic Christian thought that today enjoys widespread popularity. This 1919 book serves as a study guide for the Book of Revelation, the Bible's prophetic final chapter. Larkin explains the concepts of the Beast and the False Prophet, the Seven Seals and the Seven Trumpets, and the importance of the Book of Daniel in understanding the Rapture. Charts and illustrations depict the "Pale Horse Rider," "Daniel's Four Wild Beasts," "Egyptian Plagues Compared," and more. Also available from Cosimo Classics: Larkin's The Spirit World, Rightly Dividing the Word, and The Second Coming of Christ. American Baptist pastor and author CLARENCE LARKIN (1850-1924) was born in Pennsylvania, and later set up his ministry there. He wrote extensively and popularly on a wide range of Biblical and theological matters.
Ninety percent of the world's youth live in Africa, Latin America and the developing countries of Asia. Despite this, the field of Youth Studies, like many others, is dominated by the knowledge economy of the Global North. To address these geo-political inequalities of knowledge, The Oxford Handbook of Global South Youth Studies offers a contribution from Southern scholars to remake Youth Studies from its current state, that universalises Northern perspectives, into a truly Global Youth Studies. Contributors from across various regions of the Global South, including from the Diaspora, Indigenous and Aboriginal communities, locate and define the Global South, articulate the necessity of studying Southern lives to enrich, re-interpret, legitimate and offer symmetry to Youth Studies, and utilize and innovate Southern theory to do so. Eleven concepts are re-imagined and re-presented throughout the Handbook--personhood, intersectionality, violences, de- and post-coloniality, consciousness, precarity, fluid modernities, ontological insecurity, navigational capacities, collective agency and emancipation. The outcome is a series of everyday practices such as hustling, navigating, fixing, waiting, being on standby, silence, and life-writing, that demonstrate how youth living in adversity experiment with and push back against routine and conformity, and how research may support them in these endeavors and, simultaneously, redefine the relationships between knowledge, practice and politics-what the volume editors term epistepraxis. The Handbook concludes with a nascent charter for a Global Youth Studies of benefit to the world, that no longer excludes, assumes or elides but rather includes new possibilities for representing youth, researching amongst them, and devising policies and interventions to better serve them. This volume is a critical addition to the field of Youth Studies and one that should be of interest to scholars, researchers, and students working in this area in both the Global North and South.
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