Offers thought-provoking theories and life-transforming ways to deal with pain What can we ask of pain? How can we be more creative and courageous in carrying pain in our lives? In this genre-bending work that is equal parts memoir and scholarly criticism, L. Ayu Saraswati provides thought-provoking theories and life-transforming ways to understand pain, specifically in relation to feminism. Arguing that pain is not merely a state we are in, Scarred reframes pain as a "transnational feminist object," something that we can carry across international borders. Drawing on her own experience traveling across twenty countries within just over a year, Saraswati aims to bring readers along on her journey so that they might ask themselves, "How can I live with pain differently?" By using pain as a lens of feminist analysis, Scarred allows us to chart how power produces and operates through pain, and how pain is embodied and embedded in relationships. Saraswati provides a heartfelt and engaging recount of her experiences while also pushing the boundaries of the respective fields her story engages with. She allows for renewed academic and personal insights to blossom by using a blend of transnational feminist theory, travel studies, and pain studies. Ultimately, Scarred invites us to reframe pain and ask how might we carry it in a more humane, life-sustaining, enchanting, and feminist way.

Explores the perils and promise of feminist social media activism Social media has become the front-and-center arena for feminist activism. Responding to and enacting the political potential of pain inflicted in acts of sexual harassment, violence, and abuse, Asian American and Asian Canadian feminist icons such as rupi kaur, Margaret Cho, and Mia Matsumiya have turned to social media to share their stories with the world. But how does such activism reconcile with the platforms on which it is being cultivated, when its radical messaging is at total odds with the neoliberal logic governing social media? Pain Generation troubles this phenomenon by articulating a "neoliberal self(ie) gaze" through which these feminist activistssee and storify the self on social media as "good" neoliberal subjects who are appealing, inspiring, and entertaining. This book offers a fresh perspective on feminist activism by demonstrating how the problematic neoliberal logic governing digital spaces like Instagram and Twitter limits the possibilities of how one might use social media for feminist activism.

As women's studies departments and programs undergo rapid transformation in higher education, there has been a burgeoning demand for instructional material that addresses feminist and queer studies at all levels in the curricula. Feminist and Queer Theory: An Intersectional and Transnational Reader reflects this vibrantly expanding field and meets the urgent need for theory courses. Feminist and Queer Theory: An Intersectional and Transnational Reader is not simply a feminist theory text that includes queer theories; rather, it theorizes at the intersection of feminist and queer theories, and by doing so, transforms and reshapes the boundaries of the fields. The book invites students to think critically about the limitations of understanding feminist theory as separate, but tangentially related, to queer theory and moves them beyond transnationalism as "additive" to U.S.-centered intersectional perspectives. The book frames feminist and queer inquiry as being articulated through each other and within a global context. It also provide new voices-scholarly, activist, and creative-inside and outside the U.S. that are shaping the field and selections that highlight the importance of im/migration and borders as well as science, technology, and digital cultures.

Offers thought-provoking theories and life-transforming ways to deal with pain What can we ask of pain? How can we be more creative and courageous in carrying pain in our lives? In this genre-bending work that is equal parts memoir and scholarly criticism, L. Ayu Saraswati provides thought-provoking theories and life-transforming ways to understand pain, specifically in relation to feminism. Arguing that pain is not merely a state we are in, Scarred reframes pain as a “transnational feminist object,” something that we can carry across international borders. Drawing on her own experience traveling across twenty countries within just over a year, Saraswati aims to bring readers along on her journey so that they might ask themselves, “How can I live with pain differently?” By using pain as a lens of feminist analysis, Scarred allows us to chart how power produces and operates through pain, and how pain is embodied and embedded in relationships. Saraswati provides a heartfelt and engaging recount of her experiences while also pushing the boundaries of the respective fields her story engages with. She allows for renewed academic and personal insights to blossom by using a blend of transnational feminist theory, travel studies, and pain studies. Ultimately, Scarred invites us to reframe pain and ask how might we carry it in a more humane, life-sustaining, enchanting, and feminist way.

In Indonesia, light skin colour has been desirable throughout recorded history. Seeing Beauty, Sensing Race explores Indonesia's changing beauty ideals and traces them to a number of influences: first to ninth-century India and some of the oldest surviving Indonesian literary works; then, a thousand years later, to the impact of Dutch colonialism and the wartime occupation of Japan; and finally, in the post-colonial period, to the popularity of American culture. The book shows how the transnational circulation of people, images, and ideas have shaped and shifted discourses and hierarchies of race, gender, skin colour, and beauty in Indonesia. The author employs "affect" theories and feminist cultural studies as a lens through which to analyse a vast range of materials, including the Old Javanese epic poem Ramayana, archival materials, magazine advertisements, commercial products, and numerous interviews with Indonesian women. The book offers a rich repertoire of analytical and theoretical tools that allow readers to rethink issues of race and gender in a global context and understand how feelings and emotions--Western constructs as well as Indian, Javanese, and Indonesian notions such as rasa and malu-contribute to and are constitutive of transnational and gendered processes of racialisation. Saraswati argues that it is how emotions come to be attached to certain objects and how they circulate that shape the "emotionscape" of white beauty in Indonesia. Her ground-breaking work is a nuanced theoretical exploration of the ways in which representations of beauty and the emotions they embody travel geographically and help shape attitudes and beliefs toward race and gender in a transnational world.

Explores the perils and promise of feminist social media activism Social media has become the front-and-center arena for feminist activism. Responding to and enacting the political potential of pain inflicted in acts of sexual harassment, violence, and abuse, Asian American and Asian Canadian feminist icons such as rupi kaur, Margaret Cho, and Mia Matsumiya have turned to social media to share their stories with the world. But how does such activism reconcile with the platforms on which it is being cultivated, when its radical messaging is at total odds with the neoliberal logic governing social media? Pain Generation troubles this phenomenon by articulating a "neoliberal self(ie) gaze" through which these feminist activistssee and storify the self on social media as "good" neoliberal subjects who are appealing, inspiring, and entertaining. This book offers a fresh perspective on feminist activism by demonstrating how the problematic neoliberal logic governing digital spaces like Instagram and Twitter limits the possibilities of how one might use social media for feminist activism.

In Indonesia, light skin colour has been desirable throughout recorded history. Seeing Beauty, Sensing Race explores Indonesia's changing beauty ideals and traces them to a number of influences: first to ninth-century India and some of the oldest surviving Indonesian literary works; then, a thousand years later, to the impact of Dutch colonialism and the wartime occupation of Japan; and finally, in the post-colonial period, to the popularity of American culture. The book shows how the transnational circulation of people, images, and ideas have shaped and shifted discourses and hierarchies of race, gender, skin colour, and beauty in Indonesia. The author employs "affect" theories and feminist cultural studies as a lens through which to analyse a vast range of materials, including the Old Javanese epic poem Ramayana, archival materials, magazine advertisements, commercial products, and numerous interviews with Indonesian women. The book offers a rich repertoire of analytical and theoretical tools that allow readers to rethink issues of race and gender in a global context and understand how feelings and emotions--Western constructs as well as Indian, Javanese, and Indonesian notions such as rasa and malu-contribute to and are constitutive of transnational and gendered processes of racialisation. Saraswati argues that it is how emotions come to be attached to certain objects and how they circulate that shape the "emotionscape" of white beauty in Indonesia. Her ground-breaking work is a nuanced theoretical exploration of the ways in which representations of beauty and the emotions they embody travel geographically and help shape attitudes and beliefs toward race and gender in a transnational world.