In Confidence Culture, Shani Orgad and Rosalind Gill argue that imperatives directed at women to "love your body" and "believe in yourself" imply that psychological blocks rather than entrenched social injustices hold women back. Interrogating the prominence of confidence in contemporary discourse about body image, workplace, relationships, motherhood, and international development, Orgad and Gill draw on Foucault's notion of technologies of self to demonstrate how "confidence culture" demands of women near-constant introspection and vigilance in the service of self-improvement. They argue that while confidence messaging may feel good, it does not address structural and systemic oppression. Rather, confidence culture suggests that women-along with people of color, the disabled, and other marginalized groups-are responsible for their own conditions. Rejecting confidence culture's remaking of feminism along individualistic and neoliberal lines, Orgad and Gill explore alternative articulations of feminism that go beyond the confidence imperative.

In Confidence Culture, Shani Orgad and Rosalind Gill argue that imperatives directed at women to "love your body" and "believe in yourself" imply that psychological blocks rather than entrenched social injustices hold women back. Interrogating the prominence of confidence in contemporary discourse about body image, workplace, relationships, motherhood, and international development, Orgad and Gill draw on Foucault's notion of technologies of self to demonstrate how "confidence culture" demands of women near-constant introspection and vigilance in the service of self-improvement. They argue that while confidence messaging may feel good, it does not address structural and systemic oppression. Rather, confidence culture suggests that women-along with people of color, the disabled, and other marginalized groups-are responsible for their own conditions. Rejecting confidence culture's remaking of feminism along individualistic and neoliberal lines, Orgad and Gill explore alternative articulations of feminism that go beyond the confidence imperative.

Women in today's advanced capitalist societies are encouraged to "lean in." The media and government champion women's empowerment. In a cultural climate where women can seemingly have it all, why do so many successful professional women-lawyers, financial managers, teachers, engineers, and others-give up their careers after having children and become stay-at-home mothers? How do they feel about their decision and what do their stories tell us about contemporary society? Heading Home reveals the stark gap between the promise of gender equality and women's experience of continued injustice. Shani Orgad draws on in-depth, personal, and profoundly ambivalent interviews with highly educated London women who left paid employment to take care of their children while their husbands continued to work in high-powered jobs. Despite identifying the structural forces that maintain gender inequality, these women still struggle to articulate their decisions outside the narrow cultural ideals that devalue motherhood and individualize success and failure. Orgad juxtaposes these stories with media and policy depictions of women, work, and family, detailing how-even as their experiences fly in the face of fantasies of work-life balance and marriage as an egalitarian partnership-these women continue to interpret and judge themselves according to the ideals that are failing them. Rather than calling for women to transform their feelings and behavior, Heading Home argues that we must unmute and amplify women's desire, disappointment, and rage, and demand social infrastructure that will bring about long-overdue equality both at work and at home.

Drawing on an original UK-wide study of public responses to humanitarian issues and how NGOs communicate them, this timely book provides the first evidence-based psychosocial account of how and why people respond or not to messages about distant suffering. The book highlights what NGOs seek to achieve in their communications and explores how their approach and hopes match or don't match what the public wants, thinks and feels about distant suffering