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.

In Complaint! Sara Ahmed examines what we can learn about power from those who complain about abuses of power. Drawing on oral and written testimonies from academics and students who have made complaints about harassment, bullying, and unequal working conditions at universities, Ahmed explores the gap between what is supposed to happen when complaints are made and what actually happens. To make complaints within institutions is to learn how they work and for whom they work: complaint as feminist pedagogy. Ahmed explores how complaints are made behind closed doors and how doors are often closed on those who complain. To open these doors---to get complaints through, keep them going, or keep them alive---Ahmed emphasizes, requires forming new kinds of collectives. This book offers a systematic analysis of the methods used to stop complaints and a powerful and poetic meditation on what complaints can be used to do. Following a long lineage of Black feminist and feminist of color critiques of the university, Ahmed delivers a timely consideration of how institutional change becomes possible and why it is necessary.

This exciting collection of work from leading feminist scholars including Elspeth Probyn, Penelope Deutscher and Chantal Nadeau engages with and extends the growing feminist literature on lived and imagined embodiment and argues for consideration of the skin as a site where bodies take form - already written upon but open to endless re-inscription.
Individual chapters consider such issues as the significance of piercing, tattooing and tanning, the assault of self harm upon the skin, the relation between body painting and the land among the indigenous people of Australia and the cultural economy of fur in Canada. Pierced, mutilated and marked, mortified and glorified, scarred by disease and stretched and enveloping the skin of another in pregnancy, skin is seen here as both a boundary and a point of connection - the place where one touched and is touched by others, both the most private of experiences and the most public marker of a raced, sexed and national history.

Differences That Matter challenges existing ways of theorising the relationship between feminism and postmodernism which ask 'is or should feminism be modern or postmodern?' Sara Ahmed suggests that postmodernism has been allowed to dictate feminist debates and calls instead for feminist theorists to speak (back) to postmodernism, rather than simply speak on (their relationship to) it. Such a 'speaking back' involves a refusal to position postmodernism as a generalisable condition of the world and requires closer readings of what postmodernism is actually 'doing' in a variety of disciplinary contexts. Sara Ahmed hence examines constructions of postmodernism in relation to rights, ethics, subjectivity, authorship, meta-fiction and film.

In Living a Feminist Life Sara Ahmed shows how feminist theory is generated from everyday life and the ordinary experiences of being a feminist at home and at work. Building on legacies of feminist of color scholarship in particular, Ahmed offers a poetic and personal meditation on how feminists become estranged from worlds they critique-often by naming and calling attention to problems-and how feminists learn about worlds from their efforts to transform them. Ahmed also provides her most sustained commentary on the figure of the feminist killjoy introduced in her earlier work while showing how feminists create inventive solutions-such as forming support systems-to survive the shattering experiences of facing the walls of racism and sexism. The killjoy survival kit and killjoy manifesto, with which the book concludes, supply practical tools for how to live a feminist life, thereby strengthening the ties between the inventive creation of feminist theory and living a life that sustains it.

This exciting collection of work from leading feminist scholars including Elspeth Probyn, Penelope Deutscher and Chantal Nadeau engages with and extends the growing feminist literature on lived and imagined embodiment and argues for consideration of the skin as a site where bodies take form - already written upon but open to endless re-inscription.
Individual chapters consider such issues as the significance of piercing, tattooing and tanning, the assault of self harm upon the skin, the relation between body painting and the land among the indigenous people of Australia and the cultural economy of fur in Canada. Pierced, mutilated and marked, mortified and glorified, scarred by disease and stretched and enveloping the skin of another in pregnancy, skin is seen here as both a boundary and a point of connection - the place where one touched and is touched by others, both the most private of experiences and the most public marker of a raced, sexed and national history.

An examination of the relationship between strangers, embodiment and community. It challenges the assumptions that the stranger is simply anybody we do not recognize and instead proposes that he or she is socially constructed as somebody we already know. In this book, Sarah Ahmed analyzes a diverse range of texts which produce the figure of "the stranger", showing that it has alternatively been expelled as the origin of danger - such as in Neighbourhood Watch or celebrated at the origin of difference - as in multiculturalism. However, the author argues that both of these standpoints are problematic as they involve "stranger fetishism"; they assume that the stranger "has a life of its own". 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.

In this groundbreaking work, Sara Ahmed demonstrates how queer studies can put phenomenology to productive use. Focusing on the "orientation" aspect of "sexual orientation" and the "orient" in "orientalism," Ahmed examines what it means for bodies to be situated in space and time. Bodies take shape as they move through the world directing themselves toward or away from objects and others. Being "orientated" means feeling at home, knowing where one stands, or having certain objects within reach. Orientations affect what is proximate to the body or what can be reached. A queer phenomenology, Ahmed contends, reveals how social relations are arranged spatially, how queerness disrupts and reorders these relations by not following the accepted paths, and how a politics of disorientation puts other objects within reach, those that might, at first glance, seem awry.Ahmed proposes that a queer phenomenology might investigate not only how the concept of orientation is informed by phenomenology but also the orientation of phenomenology itself. Thus she reflects on the significance of the objects that appear-and those that do not-as signs of orientation in classic phenomenological texts such as Husserl's Ideas. In developing a queer model of orientations, she combines readings of phenomenological texts-by Husserl, Heidegger, Merleau-Ponty, and Fanon-with insights drawn from queer studies, feminist theory, critical race theory, Marxism, and psychoanalysis. Queer Phenomenology points queer theory in bold new directions.

New forms of transnational mobility and diasporic belonging have become emblematic of a supposed 'global' condition of uprootedness. Yet much recent theorizing of our so-called 'postmodern' life emphasizes movement and fluidity without interrogating who and what is 'on the move'. This original and timely book examines the interdependence of mobility and belonging by considering how homes are formed in relationship to movement. It suggests that movement does not only happen when one leaves home, and that homes are not always fixed in a single location. Home and belonging may involve attachment and movement, fixation and loss, and the transgression and enforcement of boundaries. What is the relationship between leaving home and the imagining of home itself? And having left home, what might it mean to return? How can we re-think what it means to be grounded, or to stay put? Who moves and who stays? What interaction is there between those who stay and those who arrive and leave? Focusing on differences of race, gender, class and sexuality, the contributors reveal how the movements of bodies and communities are intrinsic to the making of homes, nations, identities and boundaries. They reflect on the different experiences of being at home, leaving home, and going home. They also explore ways in which attachment to place and locality can be secured - as well as challenged - through the movements that make up our dwelling places.Uprootings/Regroundings: Questions of Home and Migration is a groundbreaking exploration of the parallel and entwined meanings of home and migration. Contributors draw on feminist and postcolonial theory to explore topics including Irish, Palestinian, and indigenous attachments to 'soils of significance'; the making of and trafficking across European borders; the female body as a symbol of home or nation; and the shifting grounds of 'queer' migrations and 'creole' identities.This innovative analysis will open up avenues of research an

Strange Encounters examines the relationship between strangers, embodiment and community. It challenges the assumptions that the stranger is simply anybody we do not recognize and instead proposes that he or she is socially constructed as somebody we already know. Using feminist and postcolonial theory this book examines the impact of multiculturalism and globalisation on embodiment and community whilst considering the ethical and political implication of its critique for post-colonial feminism.
A diverse range of texts are analysed which produce the figure of 'the stranger', showing that it has alternatively been expelled as the origin of danger - such as in neighbourhood watch, or celebrated as the origin of difference - as in multiculturalism. The author argues that both of these standpoints are problematic as they involve 'stranger fetishism'; they assume that the stranger 'has a life of its own'.

In What's the Use? Sara Ahmed continues the work she began in The Promise of Happiness and Willful Subjects by taking up a single word-in this case, use-and following it around. She shows how use became associated with life and strength in nineteenth-century biological and social thought and considers how utilitarianism offered a set of educational techniques for shaping individuals by directing them toward useful ends. Ahmed also explores how spaces become restricted to some uses and users, with specific reference to universities. She notes, however, the potential for queer use: how things can be used in ways that were not intended or by those for whom they were not intended. Ahmed posits queer use as a way of reanimating the project of diversity work as the ordinary and painstaking task of opening up institutions to those who have historically been excluded.

In Complaint! Sara Ahmed examines what we can learn about power from those who complain about abuses of power. Drawing on oral and written testimonies from academics and students who have made complaints about harassment, bullying, and unequal working conditions at universities, Ahmed explores the gap between what is supposed to happen when complaints are made and what actually happens. To make complaints within institutions is to learn how they work and for whom they work: complaint as feminist pedagogy. Ahmed explores how complaints are made behind closed doors and how doors are often closed on those who complain. To open these doors---to get complaints through, keep them going, or keep them alive---Ahmed emphasizes, requires forming new kinds of collectives. This book offers a systematic analysis of the methods used to stop complaints and a powerful and poetic meditation on what complaints can be used to do. Following a long lineage of Black feminist and feminist of color critiques of the university, Ahmed delivers a timely consideration of how institutional change becomes possible and why it is necessary.

In "Willful Subjects" Sara Ahmed explores willfulness as a charge often made by some against others. One history of will is a history of attempts to eliminate willfulness from the will. Delving into philosophical and literary texts, Ahmed examines the relation between will and willfulness, ill will and good will, and the particular will and general will. Her reflections shed light on how will is embedded in a political and cultural landscape, how it is embodied, and how will and willfulness are socially mediated. Attentive to the wayward, the wandering, and the deviant, Ahmed considers how willfulness is taken up by those who have received its charge. Grounded in feminist, queer, and antiracist politics, her sui generis analysis of the willful subject, the figure who wills wrongly or wills too much, suggests that willfulness might be required to recover from the attempt at its elimination.

In What's the Use? Sara Ahmed continues the work she began in The Promise of Happiness and Willful Subjects by taking up a single word-in this case, use-and following it around. She shows how use became associated with life and strength in nineteenth-century biological and social thought and considers how utilitarianism offered a set of educational techniques for shaping individuals by directing them toward useful ends. Ahmed also explores how spaces become restricted to some uses and users, with specific reference to universities. She notes, however, the potential for queer use: how things can be used in ways that were not intended or by those for whom they were not intended. Ahmed posits queer use as a way of reanimating the project of diversity work as the ordinary and painstaking task of opening up institutions to those who have historically been excluded.

What does diversity do? What are we doing when we use the language of diversity? Sara Ahmed offers an account of the diversity world based on interviews with diversity practitioners in higher education, as well as her own experience of doing diversity work. Diversity is an ordinary, even unremarkable, feature of institutional life. Yet diversity practitioners often experience institutions as resistant to their work, as captured through their use of the metaphor of the "brick wall." "On Being Included" offers an explanation of this apparent paradox. It explores the gap between symbolic commitments to diversity and the experience of those who embody diversity. Commitments to diversity are understood as "non-performatives" that do not bring about what they name. The book provides an account of institutional whiteness and shows how racism can be obscured by the institutionalization of diversity. Diversity is used as evidence that institutions do not have a problem with racism. "On Being Included" offers a critique of what happens when diversity is offered as a solution. It also shows how diversity workers generate knowledge of institutions in attempting to transform them.

Differences That Matter challenges theories of the relationship between feminism and postmodernism that ask "is/should feminism be modern or postmodern?" Pointing out how postmodernism has been allowed to dictate feminist debates, Sara Ahmed argues instead that feminism must itself ask questions of postmodernism; that feminist theorists speak (back) to postmodernism rather than simply speak on (their relationship to) it. This "speaking back" involves a refusal to position postmodernism as a generalizable condition of the world, using close readings of postmodern constructions of rights, ethics, "woman," subjectivity, authorship and film.

"The Promise of Happiness" is a provocative cultural critique of the imperative to be happy. It asks what follows when we make our desires and even our own happiness conditional on the happiness of others: "I just want you to be happy"; "I'm happy if you're happy." Combining philosophy and feminist cultural studies, Sara Ahmed reveals the affective and moral work performed by the "happiness duty," the expectation that we will be made happy by taking part in that which is deemed good, and that by being happy ourselves, we will make others happy. Ahmed maintains that happiness is a promise that directs us toward certain life choices and away from others. Happiness is promised to those willing to live their lives in the right way.

Ahmed draws on the intellectual history of happiness, from classical accounts of ethics as the good life, through seventeenth-century writings on affect and the passions, eighteenth-century debates on virtue and education, and nineteenth-century utilitarianism. She engages with feminist, antiracist, and queer critics who have shown how happiness is used to justify social oppression, and how challenging oppression causes unhappiness. Reading novels and films including" Mrs. Dalloway," "The Well of Loneliness," "Bend It Like Beckham," and "Children of Men," Ahmed considers the plight of the figures who challenge and are challenged by the attribution of happiness to particular objects or social ideals: the feminist killjoy, the unhappy queer, the angry black woman, and the melancholic migrant. Through her readings she raises critical questions about the moral order imposed by the injunction to be happy.

In Living a Feminist Life Sara Ahmed shows how feminist theory is generated from everyday life and the ordinary experiences of being a feminist at home and at work. Building on legacies of feminist of color scholarship in particular, Ahmed offers a poetic and personal meditation on how feminists become estranged from worlds they critique-often by naming and calling attention to problems-and how feminists learn about worlds from their efforts to transform them. Ahmed also provides her most sustained commentary on the figure of the feminist killjoy introduced in her earlier work while showing how feminists create inventive solutions-such as forming support systems-to survive the shattering experiences of facing the walls of racism and sexism. The killjoy survival kit and killjoy manifesto, with which the book concludes, supply practical tools for how to live a feminist life, thereby strengthening the ties between the inventive creation of feminist theory and living a life that sustains it.

In "Willful Subjects" Sara Ahmed explores willfulness as a charge often made by some against others. One history of will is a history of attempts to eliminate willfulness from the will. Delving into philosophical and literary texts, Ahmed examines the relation between will and willfulness, ill will and good will, and the particular will and general will. Her reflections shed light on how will is embedded in a political and cultural landscape, how it is embodied, and how will and willfulness are socially mediated. Attentive to the wayward, the wandering, and the deviant, Ahmed considers how willfulness is taken up by those who have received its charge. Grounded in feminist, queer, and antiracist politics, her sui generis analysis of the willful subject, the figure who wills wrongly or wills too much, suggests that willfulness might be required to recover from the attempt at its elimination.

"The Promise of Happiness" is a provocative cultural critique of the imperative to be happy. It asks what follows when we make our desires and even our own happiness conditional on the happiness of others: "I just want you to be happy"; "I'm happy if you're happy." Combining philosophy and feminist cultural studies, Sara Ahmed reveals the affective and moral work performed by the "happiness duty," the expectation that we will be made happy by taking part in that which is deemed good, and that by being happy ourselves, we will make others happy. Ahmed maintains that happiness is a promise that directs us toward certain life choices and away from others. Happiness is promised to those willing to live their lives in the right way.

Ahmed draws on the intellectual history of happiness, from classical accounts of ethics as the good life, through seventeenth-century writings on affect and the passions, eighteenth-century debates on virtue and education, and nineteenth-century utilitarianism. She engages with feminist, antiracist, and queer critics who have shown how happiness is used to justify social oppression, and how challenging oppression causes unhappiness. Reading novels and films including" Mrs. Dalloway," "The Well of Loneliness," "Bend It Like Beckham," and "Children of Men," Ahmed considers the plight of the figures who challenge and are challenged by the attribution of happiness to particular objects or social ideals: the feminist killjoy, the unhappy queer, the angry black woman, and the melancholic migrant. Through her readings she raises critical questions about the moral order imposed by the injunction to be happy.

This is a bold take on the crucial role of emotion in politics. 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 feminist and queer political movements. Debates on international terrorism, asylum and migration, as well as reconciliation and reparation are explored through topical case studies. In this textbook the difficult issues are confronted head on. New for this edition: a substantial 15,000-word Afterword on 'Emotions and Their Objects' which provides an original contribution to the burgeoning field of affect studies; a revised Bibliography; and updated throughout.