Bøker av Sara Ahmed

Showing how feminist theory is generated from everyday life and the ordinary experiences of being a feminist, Sara Ahmed highlights the ties between feminist theory and living a life that sustains it by building on legacies of feminist of color scholarship and discussing the figure of the feminist killjoy.

Emotions work to define who we are as well as shape what we do and this is no more powerfully at play than in the world of politics. Ahmed considers how emotions keep us invested in relationships of power, and also shows how this use of emotion could be crucial to areas such as feminist and queer politics. Debates on international terrorism, asylum and migration, as well as reconciliation and reparation, are explored through topical case studies. In this book the difficult issues are confronted head on. The Cultural Politics of Emotion is in dialogue with recent literature on emotions within gender studies, cultural studies, sociology, psychology and philosophy. Throughout the book, Ahmed develops a theory of how emotions work, and the effects they have on our day-to-day lives. New for this editionA substantial 15,000-word Afterword on 'Emotions and Their Objects' which provides an original contribution to the burgeoning field of affect studiesA revised BibliographyUpdated throughout.

Cultural theorist Sara Ahmed demonstrates how queer studies can put phenomenology to productive use by analyzing what it means for bodies to be "oriented" in space and time.

We have to keep saying it because they keep doing it.Do colleagues roll their eyes in a meeting when you use words like sexism or racism? Do you refuse to laugh at jokes that aren't funny? Have you been called divisive for pointing out a division? Then you are a feminist killjoy, and this handbook is for you.The term killjoy has been used to dismiss feminism by claiming that it causes misery. But by naming ourselves feminist killjoys, we recover a feminist history, turning it into a source of strength as well as an inspiration.Drawing on her own stories and those of others, especially Black and brown feminists and queer thinkers, Sara Ahmed combines depth of thought with honesty and intimacy. The Feminist Killjoy Handbook unpicks the lies our culture tells us and provides a form of solidarity and companionship that can be returned to over a lifetime.

Continuing the work she began in The Promise of Happiness and Willful Subjects by taking up a single word and following its historical, intellectual, and political significance, Sara Ahmed explores how use operates as an organizing concept, technology of control, and tool for diversity work.

Drawing on oral and written testimonies from academics and students who have made complaints about harassment, bullying, and unequal working conditions at universities, Sara Ahmed examines what we can learn about power from those who complain about abuses of power.

Cultural theorist Sara Ahmed explores how willfulness is often a charge made by some against others. By following the figure of the willful subject, who wills wrongly or wills too much, Ahmed suggests that willfulness might be required to recover from attempts at its elimination.

South Asia's significant water resources are unevenly distributed, with about a fifth of the population lacking adequate access. By revealing the extent to which water access depends on power relations and politics, this book offers fresh perspectives on the relationship between gender equity and water issues in South Asia.

Argues that a commitment to diversity is frequently substituted for a commitment to actual change. This title traces the work that diversity does, examining how the term is used and the way it serves to make questions about racism seem impertinent.

This provocative cultural critique of the imperative to be happy draws on the work of feminist, black, and queer critics showing how happiness is used to justify social oppression.

Using feminist and postcolonial theory this book examines the impact of multiculturalism and globalization on embodiment and community, whilst considering the ethical and political implication of its critique for post-colonial feminism.