Despite the enormous growth in happiness research in recent decades, there remains a lack of consistency in the use of the terms happiness, satisfaction, contentment and well-being. In this article I argue for a sociologically grounded distinction between happiness and contentment that defines the former as positive affect and the latter as positive reflection. Contentment is therefore understood as a fulfilling relationship with the self and society and happiness involves pleasurable experiences. There is a history of similar distinctions in philosophy (...) and psychoanalysis, but much of the contemporary discourse fails to distinguish between individual and collective definitions of happiness. This article will argue that happiness and contentment ought not to be treated as competing approaches to the good life, but as complimentary forms of emotional experience. Further, I argue that the current interest in happiness can be linked to larger culture shifts involving neoliberalism and individualism. (shrink)

In this paper I consider emotions as the ability to grasp meaningfulness, understood as an essential component of (social) reality, which is necessary for a rational discourse and which cannot be apprehended by means of a supposedly “sober” approach. I explicitly take into account the socio-cultural situatedness of feeling subjects and put epistemically relevant emotional abilities into perspective. This approach reveals that emotions can also contribute to questioning one’s own world view and to being able to correct it if necessary. (...) The ability tobe affectively disrupted, as I call it, enables one to see the contingency of one’s emotion repertoire and habitualised schemata of grasping meaningfulness. Further, a severe affective disruption can bring about a transformation of one’s emotion repertoire and habitualised schemata, thus permanently altering the subject’s epistemic position and epistemic practice. (shrink)

In this article, I take up Marcella Althaus-Reid’s queer strategy that pairs disaffiliation with intimate identification in order to draw out the possibilities and limits of queer strategies of resignification and denaturalization. I will use David M. Halperin’s work on gay femininity, abjection, and camp as the primary site to investigate these queer strategies. This article’s considerations have implications for recent directions taken in contemporary queer theology by challenging projects that presume a certain limitless capacity for queering or that seek (...) to appropriate almost anything – marriage, celibacy, or orthodoxy – as queer. Rather than seeking to mitigate complicity in misogyny or trying to recuperate misogynist theological positions by highlighting their subversive queerness, Althaus-Reid’s demands from queer theologians a prophetic, denunciatory posture that turns away from the imperial theological highways towards the queer ways of knowing and relating to the God at the margins of T-theology. (shrink)

Research in science and technology studies has analyzed how patients’ groups engage in practices that connect biomedicine and patient experience in order to become involved in the shaping of biomedical research. However, there has been limited attention to the affective dimensions of such practices. Based on ethnographic fieldwork with a gynecological cancer patients’ group in Sweden, this article focuses on practices that aim to influence researchers and research institutions to prioritize biomedical gynecological cancer research. It analyzes how “affects” are woven (...) through these practices and pays attention to the entanglements of affects, biomedical research, and lay experience they involve. The article explores the relation between the gynecological cancer patients’ group and biomedical research as a set of material-semiotic practices of “moving evidence.” These practices of moving evidence enact gynecological cancer as under-researched; collect and produce new “evidence”; “mobilize” the evidence at public events, in interactions with biomedical researchers, and in different online settings; and entangle affects with biomedical and experiential evidence to enact gynecological cancer biomedical research as a matter of concern. (shrink)

With a specific example from Norway and inspiration from Sara Ahmed’s The Promise of Happiness, this article demonstrates how today’s educational rhetoric lacks the language and will to recognise a key pedagogical dimension in education: what happens when the normative ambitions of education and students meet. At best, teaching students life skills to mitigate their mental health issues is naive. Inspired by Ahmed, such an initiative might actually work against its purpose. At a time when educational outcomes are emphasised in (...) local and international political contexts, I argue that the task of philosophy of education should be 1) to reclaim the significance of the pedagogical dimension in education and 2) to philosophise on what negative emotions such as unhappiness require of education. (shrink)

In this article, I bring Marx and Adorno into conversation with affect theory to establish three points: First, an affective reading of the concepts of alienation and exploitation via Marx’s metaphor of the “vampire capital” explains how capitalism depletes raced, gendered, and sexed working class of their bodily and mental powers. Second, discussing these thinkers’ ideas in the context of the larger mind and body opposition revives attention to the body in contemporary political theory and exposes how the mind and (...) body opposition covers the suffering caused by capitalism. Third, it shows that we must theorize the mind and body, feeling and thinking, as a mediated relation to grasping how particularly negative feelings can generate critical thinking, necessary to rebel against the vampire capital. (shrink)

This paper argues that current iterations of lesbian, gay, bisexual, transgender and intersex rights are limited by an overreliance on particular representations of sexuality, in which homosexuality is defined negatively through a binary of homosexual/heterosexual. The limits of these representations are explored in order to unpick the possibility of engaging in a form of sexuality politics that is grounded in difference rather than in sameness or opposition. The paper seeks to respond to Braidotti’s call for an “affirmative politics” that is (...) open to forms of creative, future-oriented action and that might serve to answer some of the more common criticisms of current LGBTI rights activism. (shrink)

With the publication of Sheryl Sandberg’s book Lean In: Women, Work, and the Will to Lead, popular media debates about gender equality gained additional fuel. However, the popularisation of feminist discourses in digital media has not brought substantial political change. In this article, I demonstrate how famous working mothers like Sandberg and Tina Fey provide accounts of their difficulties with identifying as ‘women who have it all’, although they are often perceived in such terms. I propose the framework of affective (...) dissonance to describe the discrepancy between their own sense of self and the public perception of them as ‘women who have it all’. I argue that both Sandberg and Fey fail to contribute to a renewed political feminism because they disavow their experience of affective dissonance, rather than actualising its political potential. These ‘women who have it all’ are entrenched in postfeminist neoliberal discourses of choice and agency, which locks them in frameworks of identity politics, foreclosing the possibility of an ethics of solidarity necessary for a feminist movement that might produce political transformation. (shrink)

This article offers a critical analysis of representations of loneliness and singlehood, embodied in the narrative of the ‘old maid’s’ lonely death. The study contributes to a complex understanding of single women and the resignification of emotions conventionally ascribed to this category. By bridging the gap between two rarely linked bodies of knowledge – singlehood and the sociology of emotions – the authors do not ask what loneliness is, but, following Sara Ahmed’s work, rather what loneliness does. To this end, (...) this article employs a content analysis of versatile media texts, focusing on the acclaimed television series Six Feet Under, a polysemic text which juxtaposes both conservative and subversive meanings. The study contributes both to the vibrant discussion of social emotions as well as to the existing critical scholarship about singlehood, and seeks to challenge the limited set of representations attached to single women, and hegemonic ideals of family and solitary life. (shrink)

The bodies of non-White girls are hyper-visible in humanitarian discourses. This article engages in theoretical reflections around the articulation of Whiteness through the body of the third world girl. I curate and examine an archive of texts and visuals from menstrual hygiene and female genital mutilation (FGM) awareness campaigns to show how the figure of the third world girl is materialised simultaneously as deserving of care/protection and as a contaminant/imperfection. These apparently contradictory registers of legibility are possible due to the (...) reiteration of the non-White female body as ontologically dirty, incomplete and an imperfect representation of full humanity. The third world girl then is the constitutive outside of Whiteness, and her production as such conjoins humanitarian protection codes with penalising political regimes. The latter is reflected by new border patrolling initiatives in the US and UK, launched specifically to identify victims of FGM. Such exercises of state power craft racialised bodies for constant interrogation, prodding and, ultimately, ejection. These bodies then become the loci of benevolent necropower and experience slow social death. (shrink)

The article challenges the claim that human rights, which have constituted one of the central tools by which to establish the truth claims of modernity, can produce freedom and meaningful happiness through the acquisition of more rights and more equality. Third World, postcolonial and feminist legal scholars have challenged the accuracy of this claim, amongst others. The critiques expose the discursive operations of human rights as a governance project primarily concerned with ordering the lives of non-European peoples, rather than a (...) liberating force; and that the pre-given rational subject of human rights is contingent and one of the prime effects of power. I examine the problems with the liberal humanism of human rights by examining not only how it is linked to a specific understanding of the `good life’, freedom and happiness, but also how it closes off other emancipatory possibilities. The acquisition of human rights as objects that an individual has by virtue of being human, represent the terminal limits of human rights, rather than the moment when the human subject becomes empowered and liberated. I draw on queer affect theory to make a critique of happiness, to which I argue human rights are linked, and how the failed or unhappy subaltern subject exposes its normative composition. I discuss the resulting depth of the despair produced from the realisation that this political project cannot realise its promise of freedom and meaningful happiness, compelling a `turn away’ from human rights as an emancipatory project and a `turn towards’ other non-liberal philosophical traditions, in the search for alternative understandings of and space for freedom and happiness. I explore these possibilities specifically within the philosophical tradition of non-dualism. (shrink)

Maternal health has become a top global priority. In contrast to the decline of the maternal subject (Stephens, 2011), and despite previous evidence that maternal health has struggled to find a place on the global policy agenda (Shiffman and Smith, 2007), it is now clear that the promotion of health for mothers and children is a staple of both government and private donor commitments. On humanitarian grounds, it makes sense to focus on maternal health and survival in the Global South. (...) Death related to pregnancy or childbirth is a disheartening example of needless suffering. But beyond the initial impulse to reduce suffering, what motivates and/or requires action for addressing injustice in the form of distributional inequities for maternal and reproductive health? In this article, I make a case for the necessity and validity of transnational cooperation to address maternal mortality and morbidity in the Global South. The first component of my argument addresses the transnational elements of both global interconnectedness and responsibility to act. These elements are drawn from Iris Marion Young’s philosophical justification for North-South responsibility-taking. The second component of my argument adds the concept of affective solidarity to that of transnational responsibility. My argument in this section draws from Iris Marion Young’s earlier work on identity (Young, 1990) and embodiment (Young, 1984) and expands the analysis of affective solidarity as a form of both embodiment and political commitment in order to explain the mechanism for transnational connection and understanding. And the final component of my argument explains how both of these elements – transnational responsibility and affective solidarity – support a theory of transnational maternal feminism. (shrink)

Conference environments enable diverse roles for academics. However, conferences are hardly entered into by participants as equals. Academics enter into and experience professional environments differently according to culture, gender, race, ethnicity, class, and more. This paper considers from a philosophical perspective entering and initiating culturally into academic conferences as a woman. It discusses theories of gender and emotional labor and emotional management, focusing on Arlie Hochschild’s foundational work, and affect in gendered social relations, considering Sara Ahmed’s theorization of the feminist (...) killjoy and the affect alien. It applies these lenses to explore problematic experiences of women initiates at conferences. The paper proceeds with a theoretical discussion of gender, emotional labor, and affect. Then the paper discusses women academics’ experiences generally and at conferences, including educational research conferences, with reference to relevant higher education research as well as anecdotal evidence, relating these experiences to the theories. It thus aims to tie together theoretical insights, higher education scholarship, and ordinary real-life experiences of gendered social relations in conference activities. (shrink)

The global #MeToo movement has precipitated a reckoning with gendered, sexual, and other forms of harassment and bullying in higher education. In academia, harassment is rooted in the history of re...

This article demonstrates how meditation apps, such as Headspace and Calm, are imbricated within public discourse about technology addiction, exploring the consequences of this discourse on contemporary mental life. Based on ethnographic research with designers and users of meditation apps, I identify a promise put forth by meditation app companies that I call attention by design: a discursive strategy that frames attention as an antidote to technology addiction, which is ostensibly made possible when design is done right. I argue that (...) attention by design is a promise unfulfilled. Meditation app companies construct attention as socially valuable by endlessly pointing out its purported opposite, technology addiction. Attention by design is promissory in that it keeps promising even when it doesn’t deliver what it promises, compelling the user to return to a practice that represents socially desirable traits that can never be fully acquired—and that often recede further from reach as the person becomes distracted by other obligations and communication mediated through the smartphone. Despite this broken promise, users believe they are becoming more attentive. The promissory attention designed into meditation apps reflects a new form of governmentality, in which users receive a mental nudge to reinterpret similarly designed experiences as different. (shrink)

Written collaboratively by two undergraduate students and one professor, this article explores what it would mean to teach existentialism “existentially.” We conducted a survey of how Existentialism is currently taught in universities across North America, concluding that, while existentialism courses tend to resemble other undergraduate philosophy courses, existentialist texts challenge us to rethink conventional teaching practices. Looking to thinkers like Kierkegaard, Beauvoir and Arendt for insights into the nature of pedagogy, as well as recent work by Gert Biesta, we lay (...) out the four qualities that we propose characterize “existentialist” teaching practices: an emphasis on teaching over learning and on the “how” over the what; the cultivation of newness as well as capacities for resistance. Reflecting on the significance of existentialism for classroom dynamics, we conclude by examining the tensions between existentialist commitments to freedom and prevailing trends in higher education. This essay raises questions about the emancipatory potential of existentialist philosophies, especially in the context of undergraduate classrooms. (shrink)

‘Intersectionality’ has taken on a complex position in the field of feminist scholarship over the last decade. Debate on the concept has swung back and forth, from buzzword to harsh critique. Amid these discussions, many feminist scholars have thought about Audre Lorde and the role of her writings in the debates over intersectionality. Lorde’s radical literary feminism has often been seen both as reflecting a politics of identity, on the one hand, and as shifting and situational, on the other. Intersectionality (...) has also been claimed either to be recycling the ideas of identity politics or to be forging new ways to grasp decentered identity positions and power structures. This article aims to tell a story about the roots of intersectionality through – and alongside – the legacy of Lorde’s feminism, by revisiting certain identity-political ideas. The radical nature of Lorde’s thinking is in many ways connected to politicized writing styles and rebellious literary forms. The main focus in this article is therefore extended to cover the role and implications of radical writing styles for intersectionality. The article argues that the oeuvre of telling the story of intersectionality through Lorde’s feminism opens up a new perspective on the genealogy of intersectionality. (shrink)

This article aims to analyze how science is discursively attached to certain parts of the world and certain “kinds of people,” i.e., how scientific knowledge is culturally connected to the West and to whiteness. In focus is how the power technology of coloniality organizes scientific content in textbooks as well as how science students are met in the classroom. The empirical data consist of Swedish science textbooks. The analysis is guided by three questions: if and how the colonial history of (...) science is described in Swedish textbooks; how history of science is described; how the global South is represented. The analysis focuses on both what is said and what is unsaid, recurrent narratives, and cultural silences. To discuss how coloniality is organizing the idea of science eduation in terms of the science learner, previous studies are considered. The concepts of power/knowledge, epistemic violence, and coloniality are used to analyze how notions of scientific rationality and modernity are deeply entangled with a colonial way of seeing the world. The analysis shows that the colonial legacy of science and technology is not present in the textbooks. More evident is the talk about science as development. I claim that discourses on scientific development block out stories problematizing the violence done in the name of science. Furthermore, drawing on earlier classroom studies, I examine how the power of coloniality organize how students of color are met and taught, e.g., they are seen as in need of moral fostering rather than as scientific literate persons. (shrink)

This article intervenes into contemporary scholarship on affect by bringing different affect theories into the same analytical frame. Analysing commercial surrogacy in India through three different conceptualizations of affect found in the work of Michael Hardt, Sara Ahmed and Brian Massumi reveals how affect emerges as a malleable state in the practice of, as a circulatory force in the debates around, and as an ephemeral intensity in the spontaneous resistance to surrogacy. Based on this analysis, I suggest that integrating different (...) theories of affect enables more holistic examinations of corporeal regulation by opening our understanding to the multiple lives of affect that operate on the level of political economy, cultural signification and material intensity simultaneously. (shrink)

Reports from integrative researchers who have followed calls for sociotechnical integration emphasize that the potential of interdisciplinary collaboration to inflect the social shaping of technoscience is often constrained by their liminal position. Integrative researchers tend to be positioned as either adversarial outsiders or co-opted insiders. In an attempt to navigate these dynamics, we show that attending to affective disturbances can open up possibilities for productive engagements across disciplinary divides. Drawing on the work of Helen Verran, we analyze “disconcertment” in three (...) sociotechnical integration research studies. We develop a heuristic that weaves together disconcertment, affective labor, and responsivity to analyze the role of the body in interdisciplinary collaborations. We draw out how bodies do affective labor when generating responsivity between collaborators in moments of disconcertment. Responsive bodies can function as sensors, sources, and processors of disconcerting experiences of difference. We further show how attending to disconcertment can stimulate methodological choices to recognize, amplify, or minimize the difference between collaborators. Although these choices are context-dependent, each one examined generates responsivity that supports collaborators to readjust the technical in terms of the social. This analysis contributes to science and technology studies scholarship on the role of affect in successes and failures of interdisciplinary collaboration. (shrink)

Dogs are here to live with, not just to think with. In this autoethnographic essay, I share my experience of loneliness and more-than-human kinship while being in lockdown with my dog, Frank, in our small flat in Edinburgh due to the COVID-19 pandemic. I open with our histories and how we have come to be kin in order to make our positionalities explicit. I then tell three stories that illustrate how our lives – and our bodies – are being shaped (...) by the current pandemic, addressing the ways in which its contribution to my loneliness in COVID-induced lockdown manifested in our everyday life. Engaging with existing scholarship on emotional/personal, social and cultural loneliness, I theorise that life in lockdown suffers from a new type of loneliness: proximal loneliness. Then, I build on the concept of response-ability to argue that multispecies kinship helps to alleviate feelings of proximal loneliness through emergent practices that make us response-able – care and respond – to one another. I contend that even in these unprecedented and viral times that have come to elicit profound feelings of loneliness and despair for many, the repertoire of our multispecies emergent practices that may help us through the difficulties of proximal loneliness continues to exist and grow with shared response-abilities of our kinship across the species boundaries. (shrink)

Re-evaluating dominant cultural narratives around dying and death is central to new critiques of individualism and human exceptionalism. As conceptual tools for theorizing the end of the individual proliferate, the affective dimensions of this project are often overlooked, especially as they pertain to individual subjects. In contrast, a significant number of iconic queer and feminist thinkers have suffered breast cancer and written memoirs representing the subjective experience of confronting mortality. This article identifies the affective orientations towards one’s own mortality as (...) missing from queer and feminist thinking on embodiment in the Anthropocene. As a remedy, the article reads several iconic feminist breast cancer memoirs – Sontag, Lorde, Sedgwick, Jain and Boyer – for their complex representations of affect, in particular fear, in relation to dying and death. Using the affect theory of Silvan Tomkins, this analysis contributes to critiques of cancer culture in medical humanities and of mortality and embodiment in feminist environmental humanities. (shrink)

Narratives of street life from British Bangladeshi Muslim mothers, collected in the aftermath of the suicide bombings in London in 2005, are the focus of this article. The author examines how temporal schemas that combine the unpredictable time of racist events with a rendering of a foreseeable linear temporality of racism and of intergenerational identifications in the future provide the women with a means of living with ontological insecurity and threat. Although this reproduction of linear time can appear to exclude (...) the singularity of unknown futures, with regard to the demands of multicultural living, understanding of time can be more open and undecided. The author locates an ethicality to the mothers’ deliberations in how to live in situations marked by racism and multiculturalism in both their negotiation of temporal registers and in the sharing and interrogation of perspectives and strategies with others. Particular attention is given to the ambivalent use of temporality as an instrument of narrative agency. The discussion also considers how the methodological apparatus of the focus group is engaged with matters of intimate citizenship, conveying and participating in the production of the research problem. (shrink)

In this article, I link Lisa Feldman Barrett's theory of constructed emotion1 to decolonial perspectives that also challenge this universality of affect in cross-cultural facial expressions. After first outlining some of the present-day political stakes of these questions, I turn to Sylvia Wynter on the "ethnoclass of Man" in Western modernity, where she asks: how were concepts of not only being, truth, power, and freedom but also affect—the intelligibility of one's feelings toward others—framed by histories of colonial violence and refusals (...) of imaginative identification?2 Wynter argues that the overrepresentation of the Western ethnoclass results in the naturalization of a limited and contingent mode of being as... (shrink)

While health care professionals advise those who have undergone weight loss surgery to increase their levels of physical activity, research suggests that often this is not achieved. This paper explores the experiences of ten Norwegian women as they engaged in physical activity several years after weight loss surgery. In contrast to the existing literature, which explores physical activity post-WLS largely in terms of quantitative data and measurable outcomes, the present study sought to explore women’s lived experiences of physical activity, including (...) the meanings they ascribed to different forms of activity and how such meanings changed over time. The research participants, all of whom had undergone WLS more than five years earlier, described the meanings they attached to becoming physically active, as well as the different activities and movement practices they engaged in, from interval training to mountain hiking and yoga. For all the women, maintaining and increasing their level of physical activity was challenging. On the one hand, engaging in exercise after weight loss improved their sense of joy and well-being and expanded their opportunities to move and act. On the other hand, during physical activity they needed to be constantly alert to symptoms of post-surgical side-effects, including variable energy levels, digestive problems and acute illness episodes. As the women explored their new capacities, it seemed to be important for them to explore various forms of physical activity in order to find the form of exercise which best suited them or which they most enjoyed. In some cases, they constructed new meanings around activities which, prior to surgery, had seemed onerous and bereft of pleasure. We argue that such insights will benefit health professionals who provide advice on physical activity at different post-surgical stages, sometimes to persons seriously concerned about regaining weight. (shrink)

In this essay, the author joins a conversation started by Martin regarding gender and education seeking to extend the conversation to address sexuality. To do so, the author brings a reading of the Marquis de Sade to challenge the emphasis on reproduction in education as it relates to gendered and sexual norms. The author, following Martin’s approach in Reclaiming the Conversation, reads one particular text of Sade’s—Philosophy in the Bedroom—to argue for queer possibilities that Sade brings to the conversation around (...) gender and sexuality within twenty-first century education. The Marquis de Sade may viscerally seem an inappropriate choice to return to and use to join the conversation, but his novelic imagination incites complications in the conversation. Following in the footsteps of Martin’s re-reading of historic philosophical texts the author offers not only another layer of thinking about “female education,” but also opens up space for engaging gender and sexuality in the history and philosophy of education. As issues around gender and sexed bodies become ever more present and contested in educational discourses, does Sade continue the conversation in ways that corrupt the reproductive aims of education? (shrink)

Although previous treatments of affective injustice have identified some particular types of affective injustice, the general concept of affective injustice remains unclear. This article proposes a novel articulation of this general concept, according to which affective injustice is defined as a state in which individuals or groups are deprived of “affective goods” which are owed to them. On this basis, I sketch an approach to the philosophical investigation of affective injustice that begins by establishing which affective goods are fundamental, and (...) then considers which subsidiary goods—such as freedoms, resources, opportunities, and forms of recognition—may be necessary for the provision of those fundamental affective goods. Drawing from and developing ideas in the extant literature, I argue that two such fundamental affective goods include subjective well-being and emotional aptness. I then show that by analyzing deprivations of the subsidiary goods that enable a person to pursue and attain subjective well-being and emotional aptness, it is possible to shed new light on the cases of affective injustice that have been described in the extant literature, while also identifying other kinds of cases that have not been theorized to the same extent. (shrink)

This article examines religious and gendered identities through an ethnographic study of unmarried evangelical Christian women in London. Moving away from an approach that shows that women feel empowered through their conservative, male-dominated religious environment, or else they find it constraining and leave the church, this article investigates the experiences of women who feel limited by their church, and still remain embedded in their Christian environment. The article begins by exploring the normative figure of the ideal Christian woman operative in (...) this context. It then describes the experiences of women who do not fit the norm, outlining the affective toll they suffer through marginality. Finally, the article examines how some women rely on hope in order to change the normative framework within their church. This article argues that leaving and staying are not static categories; instead evangelical women, frustrated with their marginal positions, revealed a continuum of investment underlain by resilience and hope. (shrink)

Why does #RepealedThe8th matter for feminist legal studies? The answers seem obvious in one sense. Feminism has long constituted itself through the struggle for sexual and reproductive justice, and Irish feminism has contributed a significant ‘legal win’ with the landslide vote of approval for lifting abortion restrictions in the referendum on the 25th May 2018. That win comes at a global moment when populist legal engagement is doing significant damage in countries that regard themselves as world leaders, and beyond. #RepealedThe8th (...) offers Ireland, and the world, the actuality that the popular vote, and everything that contributes to it, could be something else. Repeal shows how legal tools like the vote may be made into an expression of care for reproductive lives. This expression is important in recognizing pregnant people as knowing agents who are best placed to decide, and in seeking to do justice to those who contribute to everyday reproductive life. But repeal, like the many who brought it into being, has multiple meanings. #RepealedThe8th matters because it is a moving process of socio-legal translation, which draws on a collective energy, ‘repeal energy’, to turn the travesty that was the Eighth Amendment and all it represents into a search for the rest of reproductive life. In opening up the meaning of the vote, much like feminists elsewhere have opened up the meaning of the strike, Irish feminists have turned public mourning over past mistreatment into a series of reproductive connections. This is not a strategy that can be rolled out. Figuring out #RepealedThe8th will take many tellings. Rather we need to give repeal, and repealers, room to breathe and rest. We need to feel our way through repeal’s production of legal change so that this success is not reduced to some generic transferable set of legal instructions. I begin by reflecting on repeal as a process of feminist socio-legal translation, which shows us how legal change comes about through the motivation of collective joy, the mourning of damaged and lost lives, the sharing of legal knowledge, and the claiming of the rest of reproductive life. (shrink)

Crime fiction by women writers across the globe has in recent years begun to explore the position of women detectives within post-feminist cultural contexts, moving away from the explicit refusal of the heterosexual romance plot in earlier feminist ‘hard-boiled’ fiction. In this article, I analyse Hawa Jande Golakai's The Lazarus Effect (2011) and The Score (2015) as part of the tradition of crime fiction by women writers in South Africa. Joining local crime writers such as Angela Makholwa, Golakai not only (...) questions orthodox conceptions of gender and sexuality in traditional iterations of the crime novel, but also combines elements of chick-lit with the crime plot. Reading the archetypal quest structure of the two genres against the background of Sara Ahmed's cultural critique of happiness, I argue that Golakai inventively recasts the recent sub-genre of the chick-lit mystery from the perspective of an Afropolitan detective. Her detective tenaciously undercuts the future-directed happiness script that structures conventional chick-lit and detective novels with their respective focus on finding a fulfilling heterosexual, monogamous romantic relationship, and the resolution of the crime and restoration of order. In this way, the novels defy the frequently assumed apolitical nature of chick-lit texts and also allow us to reimagine the idea of Afropolitanism, outside of its dominant consumerist form, as a critical Afropolitanism that emerges from an openness to be affected by the unhappiness and suffering of others. (shrink)

A major paradox of modern happiness gained wide public exposure in 1776 when Thomas Jefferson substituted the phrase “the pursuit of happiness” in place of Locke’s formulation: “life, liberty, and property.” In substituting happiness for property, Jefferson obscured the central hypocrisy of the Revolution, that—as contemporaries complained—the “loudest yelps for liberty” were made by those practicing slavery. Jefferson elided the overlap between the pursuit of happiness and the protection of human property. And he blurred the connection between the assertion of (...) slave power and the creation of a broad emotional hegemony in the service of multifaceted projects of political-economic mastery. Today, historians of emotion face an urgent need to explore the deep roots of this feeling in systems of unfreedom. (shrink)

Loneliness is intimately related to the ongoing epidemics of systemic forms of oppression, including white supremacy, capitalism, heteropatriarchy and settler colonialism. The epidemic of loneliness has only intensified and grown during the isolation engendered by the COVID-19 pandemic. In this article, we aim to think about how children's picturebooks wrestle with explaining loneliness and its antidotes and how these picturebooks are themselves manifestations of ongoing conversations related to Emotional Justice. We conclude by reviewing a number of children's books in order (...) to think about how the picturebook might itself be an artifact that helps to fight feelings of loneliness as well as teaching children and adults alike about the importance of connection. (shrink)

Mary Wollstonecraft's account of virtue discourse and formation, which deploys ancient and medieval ethical resources for modern purposes, challenges a prevalent narrative in Christian ethics today. Several prominent Christian virtue ethicists have left the false impression that serious reflection on the virtues depends on pre-modern traditions and the eschewal of modern resources. Troubled by skeptical quandaries and the difficulty of adjudicating conflicting claims about virtue, they are concerned with securing a pre-modern court of appeals. Many feminists worry that these appeals (...) unduly constrain because they naturalize what is contingent and fix what should be open to debate. Wollstonecraft does not share the skeptical concerns and so has no need for metaethical appeals. Adapting Edmund Burke's moral philosophy, her use of virtue discourse deploys his metaphor of “the wardrobe of the moral imagination” to more religious, radical, and democratic ends. This way of proceeding signals the possibility of a rapprochement between feminists of various stripes and those interested in deploying the discourse of the virtues for contemporary Christian ethics. (shrink)

This essay introduces Walter Benjamin’s historical materialism to illuminate how history teachers may invoke a critique of the past and present through democratizing the production of knowledge in the classroom. Historical materialism gives students access to the means of knowledge production and entrusts them with the task of generating a critique of politics though encounters with historical objects. The rise of the alt-right, alternative facts, and fake news sites necessitates social studies methods that intervene into the fascist seductions of narrative (...) in history. A Benjaminian pedagogy emphasizes reading practices that acknowledge the political layers of history inscribed within the objects. This generates space for forms of pessimism and dialectic critiques of barbarism that students may experience with history beyond the teacher’s capacity for understanding. In the name of democracy over fascism, the article adds a political critique to students’ historical and critical thinking skills. (shrink)

In a time when worlds, communities and subjects are increasingly presented as ‘vulnerable’, much remains to be said about the distinctly feminine shapes of ‘vulnerability’; weakness, softness, permeability, a sense of being affected, imprinted upon, or entered and shattered. While this presumed vulnerability of the feminine body has often been the basis of feminist sexual politics, feminist goals of autonomy often presume an internal and external undoing of vulnerability as such. Drawing on ethnographic research with queer femmes and building on (...) Sara Ahmed’s (2004a) idea that vulnerability is a ‘particular kind of bodily relation to the world’, this experimental article challenges the popularised idea that to queer femininity requires action, intention, agency and strength. Extending the work of femme authors Dorothy Allison and Ann Cvetkovich, the article considers the cracks in such femme politics, and focuses on how femme feelings of vulnerability take shape and figure in movements, and become what sticks between femme bodies of flesh and knowledge. Attending to the sensuous canvas of skin, to high-heeled movement and desire for both sex and sisterhood, these are notes on the work of affect in what is here called femmebodiment towards a somatechnical understanding of femininity. (shrink)

In this paper I explore the relationship between the production and the value of Big Data. In particular I examine the concept of social media ‘prosumption’—which has predominantly been theorized from a Marxist, political economic perspective—to consider what other forms of value Big Data have, imbricated with their often speculative economic value. I take the example of social media firms in their early stages of operation to suggest that, since these firms do not necessarily generate revenue, data collected through user (...) contributions do not always realize economic value, at least in a Marxist sense, and that, in addition to their speculative value, these data have value beyond an economic valence. Instead I argue that in addition to their function as systems for accumulation, social media and their associated data have an affective value, related closely to their economic value, and demonstrate the efficacy of social media as systems designed for the appropriation and circulation of user attention. (shrink)

Happiness is a large idea. It looms enticingly before us when we are young, delivers verdicts on our lives when we are old, and seems to inform a responsible engagement with children. The question is raised: do we want this idea? I explore a distinction between rich and poor conceptions of happiness, suggesting that many sceptical arguments are directed against the latter. If happiness is to receive its teleological due, recognised in rather the way Aristotle saw it, as a final (...) end that crucially lacks specificity, it must be richly conceived without denying the significance of unhappiness or despair. I suggest that Aristotle's Nicomachean Ethics is ‘completed’ in a distinctively Aristotelian sense by authors like George Eliot and Virginia Woolf. Substantial excerpts are discussed to show how ideas like ‘making others happy’ may be richly conceived. By treating literary examples (poetically articulated, sensually received) as ineliminable reference points in our thinking, we open up a new way of imagining relationships in education. We attend communally, conversationally and often argumentatively to the dramas of human life. This, I argue, is how we grapple with large ideas and bring about ethical learning. (shrink)

This article takes The Shamer Chronicles, the teenage fantasy series by the Danish author Lene Kaaberbøl, as an example of a queer feminist affect theoretical thought experiment. It shows how Kaaberbøl’s tetralogy allows us to link shame and paranoid/reparative reading with the figure of the feminist killjoy. The Chronicles can be read as a meditation on shame as a form of accountability and the shaming killjoy as a heroic figure who insists on paranoid vision as the precondition for reparative imagination. (...) The article elaborates postcolonial criticisms of shame theories, showing how racialisation makes a difference in which forms of shame are marked as acceptable. Rather than dismiss shame theories altogether, the article explores how such criticisms can be integrated into, and thus further qualify, a critical shame reading of The Chronicles. (shrink)

In this article the authors1 approach material and symbolic violence through transdisciplinary readings of theoretical debates, fiction and empirical narratives. They make use of the concept of turning points which disrupt dichotomous and static categorizations of victim and survivor, and their association with passivity and agency respectively. In situations of violence, turning points represent temporality instead of timelessness, dialogism instead of monologism, multilayering rather than any fixed identity. The authors draw on the theorists Bakhtin and Certeau, whose work highlights the (...) significance of meaning-making between self and other. They analyse empirical and fictional narratives to understand the creation of dialogic spaces, a space that both subordinates and subverts. Pointing to the procedural nature of turning points within the everyday, the authors argue that women, despite the pain and trauma, are neither just a victim nor just a survivor in a violent relationship. (shrink)

Hip hop has grown into a worldwide genre in recent decades, often being associated with issues of race and class. However, as research on ‘hip hop feminism’ in the US context demonstrates, the categories of gender and sexuality are no less fundamental. In the growing body of international hip hop research, though, questions about gender have been relatively absent, and relatively little is known about how gender norms are negotiated and challenged in hip hop in Europe. This article seeks to (...) contribute to filling this gap in the literature by exploring how women negotiate the gender norms of hip hop in the case of Sweden. To this end, rap lyrics by 12 female rap artists are analysed through poststructuralist discourse analysis. The analysis focuses on intersectionality, feminism within and beyond hip hop, as well as the possibilities and limitations of female masculinity. It is shown how the masculine norms of the genre are simultaneously resisted and resignified as many female rappers incorporate some elements commonly associated with masculinity but mobilize them in their challenging of masculine norms. In this way, complying with the genre interestingly produces a hard and explicit feminism in which ‘all sexist pigs will be slaughtered”. (shrink)

What is the relation between knowledge and orientation? How does being disoriented lead one to new knowledge or/and to being humbled about not knowing? How can not knowing aid in liberatory struggles, in alleviating oppression or even in being in community with like-minded people in an ethical manner? These are some of the questions that Ami Harbin’s work “Disorientation and Moral Life” brought up for me and which I would like to explore below, using prison abolition as one brief example.