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Journal articles on the topic 'Sara Ahmed'

Author: Grafiati
Published: 4 June 2021
Last updated: 25 April 2022

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1

Bora, Aksu. "Oyunbozan Feminist: Sara Ahmed." Moment Journal 4, no. 1 (2017): 271–78. http://dx.doi.org/10.17572/mj2017.1.271278.

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2

Willmington, Lizzy. "Sara Ahmed: Willful Subjects." Feminist Legal Studies 23, no. 2 (2015): 235–39. http://dx.doi.org/10.1007/s10691-015-9290-8.

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3

Simpson, Hannah. "Willful Subjects by Sara Ahmed." College Literature 43, no. 4 (2016): 749–52. http://dx.doi.org/10.1353/lit.2016.0043.

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4

Quesenberry, Krista. "Willful subjects, by Sara Ahmed." Critical Policy Studies 9, no. 3 (2015): 385–88. http://dx.doi.org/10.1080/19460171.2015.1075748.

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5

Førde, Kristin Engh. "Sara Ahmed: Living a feminist life." Tidsskrift for kjønnsforskning 43, no. 02 (2019): 128–31. http://dx.doi.org/10.18261/issn.1891-1781-2019-02-05.

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6

Brigagão, Jacqueline I. Machado. "Living a feminist life Sara Ahmed." Feminism & Psychology 30, no. 1 (2019): 121–24. http://dx.doi.org/10.1177/0959353519862304.

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7

Croft, Clare. "Living a feminist life Sara Ahmed." Feminist Theory 19, no. 2 (2018): 241–42. http://dx.doi.org/10.1177/1464700118766968.

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8

Martín Peláez, Paula. "Vivir una vida feminista de Sara Ahmed." Investigaciones Feministas 10, no. 1 (2019): 189–90. http://dx.doi.org/10.5209/infe.62668.

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9

Tuori, Salla, and Salla Peltonen. "Feminist Politics: An Interview with Sara Ahmed." NORA - Nordic Journal of Feminist and Gender Research 15, no. 4 (2007): 257–64. http://dx.doi.org/10.1080/08038740701691941.

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10

Lloyd, Moya. "Sara Ahmed, The Promise of Happiness." Redescriptions: Political Thought, Conceptual History and Feminist Theory 16, no. 1 (2013): 200. http://dx.doi.org/10.7227/r.16.1.12.

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Hernández Galván, Francisco. "A reorientação afetiva dos corpos e das sexualidades." Revista Periódicus 2, no. 14 (2021): 284–86. http://dx.doi.org/10.9771/peri.v2i14.34691.

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12

Perger, Nina. "Sara Ahmed: What’s the Use? On the Uses of Use." Šolsko polje XXXI, no. 5-6 (2020): 151–55. http://dx.doi.org/10.32320/1581-6044.31(5-6)151-155.

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13

Coutinho Oliveira, Juliana. "São tantas emoções que rendem uma novela." Revista Scientiarum Historia 1 (December 12, 2019): 7. http://dx.doi.org/10.51919/revista_sh.v1i0.81.

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Trata-se de um ensaio sobre as emoções segundo a abordagem relacional proposta pela estudiosa Sara Ahmed. A proposta é aproximar o estudo de Ahmed das telenovelas brasileiras, entendendo, sobretudo, como as emoções presentes nas tramas televisivas podem adquirir características educativas. Tomamos emprestados os pensamentos do educador Edgar Morin e colocamos em maior destaque o uso do sofrimento nas telenovelas, utilizando a abordagem do sociólogo Luc Boltanski.
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14

Shildrick, Margrit. "Willful Subjects. By Sara Ahmed. Durham, NC: Duke University Press, 2014." Signs: Journal of Women in Culture and Society 41, no. 1 (2015): 227–28. http://dx.doi.org/10.1086/681777.

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15

Kinkaid, Eden. "What's the Use? On the Uses of Use by Sara Ahmed." Feminist Formations 32, no. 2 (2020): 264–67. http://dx.doi.org/10.1353/ff.2020.0037.

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16

Schmitz, Sigrid, and Sara Ahmed. "Affect/Emotion: Orientation Matters. A Conversation between Sigrid Schmitz and Sara Ahmed." Freiburger Zeitschrift für GeschlechterStudien 22, no. 2 (2014): 97–108. http://dx.doi.org/10.3224/fzg.v20i2.17137.

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17

Cooper, Davina. "On being included: racism and diversity in institutional life. By Sara Ahmed." British Journal of Educational Studies 62, no. 1 (2014): 78–81. http://dx.doi.org/10.1080/00071005.2013.877626.

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18

Wall, Katie. "“On Being a Willful Killjoy:” Living a Feminist Life, by Sara Ahmed." Women's Studies 47, no. 5 (2018): 574–76. http://dx.doi.org/10.1080/00497878.2018.1482830.

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19

Dornick, Sarah. "Auf dem Weg zur utopischen Gesellschaft – Relationalität bei Judith Butler, Sara Ahmed und Édouard Glissant." FEMINA POLITICA - Zeitschrift für feministische Politikwissenschaft 28, no. 1-2019 (2019): 46–58. http://dx.doi.org/10.3224/feminapolitica.v28i1.04.

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Der Beitrag geht dem utopischen und queer_feministischen Potenzial von Relationalität nach. Zentral ist dabei die Frage, inwiefern das Konzept der Relationalität es ermöglicht, gegenwärtige Formen des gesellschaftlichen Zusammenlebens zu problematisieren, das Brüchige der Gegenwart zum Einsatz von Utopie zu machen und alternative Ethiken, Praktiken und Werte zu generieren. Die Betrachtung erfolgt auf der Grundlage der Arbeiten von Judith Butler, Sara Ahmed und Édouard Glissant, in welchen Relationalität aus queer_feministischer und postkolonialer Perspektive beleuchtet wird.
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20

GANDER, CATHERINE. "Black and White Landscapes: Topographies of Disorientation in the Works of Carrie Mae Weems and Claudia Rankine." Journal of American Studies 54, no. 3 (2020): 517–40. http://dx.doi.org/10.1017/s002187581900094x.

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In this essay, I explore how the contemporary black female artists Carrie Mae Weems and Claudia Rankine work with photography and text to develop what I call, after the famous 1975 American landscape photography exhibition, a new, anticolonial, topographics. Connecting the geographical and anatomical meanings of the word “topography,” I approach their works via the phenomenology of Sara Ahmed and Frantz Fanon, tracing how the two artists decentre and throw into relief what Ahmed terms “whiteness as orientation.” Enacting an affective, visual politics of discomfort and disorientation, Weems and Rankine, this essay contends, open new terrain from which to encounter the American landscape in visual, corporeal, and phenomenological terms.
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21

Willey, Angela. "Living a Feminist Life. By Sara Ahmed. Durham, NC: Duke University Press, 2017." Signs: Journal of Women in Culture and Society 44, no. 4 (2019): 1045–49. http://dx.doi.org/10.1086/702036.

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22

Veltman, Andrea. "The Promise of Happiness. By Sara Ahmed. Durham, N.C.: Duke University Press, 2010." Hypatia 28, no. 1 (2013): 218–21. http://dx.doi.org/10.1111/j.1527-2001.2011.01241.x.

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23

Roij, Azril Bacal. "Book Review: Sara Ahmed, On Being Included: Racism and Diversity in Institutional Life." International Sociology 30, no. 2 (2015): 172–75. http://dx.doi.org/10.1177/0268580915571811.

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24

Fraiman, Susan. "Sara Ahmed. Living a Feminist Life. Durham, N.C.: Duke University Press, 2017. 299 pp." Critical Inquiry 44, no. 4 (2018): 798–800. http://dx.doi.org/10.1086/698177.

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25

Dey, Adrija. "‘We are Louder when we are Heard Together’: Sara Ahmed on Complaint!" Wasafiri 37, no. 1 (2022): 22–30. http://dx.doi.org/10.1080/02690055.2022.1999655.

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26

Ahmed, Sara. "Hvorfor lykke, hvorfor nu?" K&K - Kultur og Klasse 44, no. 121 (2016): 15–44. http://dx.doi.org/10.7146/kok.v44i121.23720.

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The Promise of Happiness, from which this article is taken, 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.
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27

Morrison, Alexandra. "The Politics of Feeling." Symposium 24, no. 2 (2020): 144–67. http://dx.doi.org/10.5840/symposium202024216.

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The work of Sara Ahmed and Judith Butler exemplifies a recent concern with the politics of affect. Their distinctive contributions are informed by phenomenological accounts of passivity and agency. They view affect as critical to the articulation of social and political space, as well as to the individuation of embodied agents; for each, affect is key to an account of critical engagement. Their at-tention to affective economies also reflects their concern with the dynamics of exclusion, concealment, and marginalization, and thus their powerful insights into the politics of affect contribute to our understanding of the role that affect plays in both the formation of normative orientations over time, and also to their potential disruption and transformation.Le travail de Sara Ahmed et Judith Butler illustre une préoccupation récente pour la politique de l’affect. Leurs contributions distinctives sont éclairées par des récits phénoménologiques de passivité et d’agentivité. Elles considèrent l’affect comme essentiel à l’articulation de l’espace social et politique, ainsi qu’à l’individuation des agents incarnés; pour chacune, l’affect est la clé d’engagement critique. Leur attention aux économies affectives reflète également leur préoccupation pour les dynamiques d’exclusion, de dissimulation et de marginalisation, et ainsi leur puissante connaissance de la politique de l’affect contribue à notre compréhension du rôle que joue l’affect dans le modelage des orientations normatives au fil du temps et leur perturbation et trans-formation potentielles.
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28

Rennie, Sandra. "Decolonising Gender: Stories by, About and with Aboriginal and Torres Strait Islander Women." Australian Journal of Indigenous Education 47, no. 2 (2017): 83–91. http://dx.doi.org/10.1017/jie.2017.8.

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‘What is my story? Like you, I have many’, wrote feminist academic Sara Ahmed (Ahmed, 2010, p. 1). She asks, what is yours, what is mine? and begins her story at a table. ‘Around the table a family gathers’, she says, ‘Always we are seated in the same place. . .as if we are trying to secure more than our place’ (Ahmed, 2010, p. 1). In this paper, I draw upon Ahmed's work on willfulness and diversity work in higher education to explore the gendered stories of pathways through university shared with me by Indigenous Australian students. In the stories told in this paper, the table becomes the university space and the family becomes the students. The stories become more than securing place; they are stories which talk of willful resilience, resistance and persistence within that place called higher education. Grounded in my doctoral work with seven female Aboriginal and Torres Strait Islander students, this paper specifically focuses on the gendered nature of such willfulness to consider the ways in which Indigenous Australian students negotiate pathways and success through university within/against Western colonial and patriarchal institutions.
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29

Truong, Kimberly A. "On Being Included: Racism and Diversity in Institutional Life by Sara Ahmed (review)." Review of Higher Education 36, no. 3 (2013): 432–33. http://dx.doi.org/10.1353/rhe.2013.0024.

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30

Łapińska, Joanna. "Oh, go to sleep, honey. If you want some chills – you got it. On affect in ASMR." Świat i Słowo 35, no. 2 (2020): 315–25. http://dx.doi.org/10.5604/01.3001.0014.5480.

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In the article, the author discusses a new cultural phenomenon known as ASMR in a posthuman perspective, especially from the perspective of new materialism (Karen Barad), studies of things (Bjørnar Olsen, Ewa Domańska) and affective studies (Jane Bennett, Sara Ahmed). The article analyzes selected ASMR videos published on the YouTube website in terms of the affectivity of the objects used in them, arguing that ASMR cultural practices encourage the production of human-non-human assemblages of subjects and objects built of “vibrating matter” (Jane Bennett).
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31

Rendle-Short, Francesca. "“Crossing It”." Departures in Critical Qualitative Research 7, no. 4 (2018): 7–17. http://dx.doi.org/10.1525/dcqr.2018.7.4.7.

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Creative writing practice can be a performative act, a process through which a range of subjectivities can be construed and disseminated. This essay responds to Rebecca Solnit's provocation on stories and Sara Ahmed et al.'s assertions on home/belonging. What sort of “inventive, chance-taking” text might appear, that acts up, or “performs”? I investigate questions of definition, prepositional thinking, affect, and the grammar of dying and death as essay, poetic prose, and the “unconvention” of toggle and weave in a kind of “collective transit.”
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32

Criser, Regine, and Ervin Malakaj. "DDGC and Digital Misfit Archives." Seminar: A Journal of Germanic Studies 57, no. 3 (2021): 295–302. http://dx.doi.org/10.3138/seminar.57.3.forum002.

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In this forum contribution, the authors reflect on the founding of the Diversity, Decolonization, and the German Curriculum (DDGC) scholarly collective by considering the important role of digital venues in this endeavour. Drawing on the work of Sara Ahmed, the authors consider the individual constitutive spaces in which knowledge is created and circulated by the members of the collective as digital misfit archives. Such archives contain information unwelcome in official academic sites such as conferences and journals and are designed to centre the perspective of scholars structurally marginalized by the academy.
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33

McMahon, John. "Emotional Orientations: Simone de Beauvoir and Sara Ahmed on Subjectivity and the Emotional Phenomenology of Gender." philoSOPHIA 6, no. 2 (2016): 215–40. http://dx.doi.org/10.1353/phi.2016.0020.

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34

Fitzpatrick, Lisa. "Contemporary Feminist Protest in Ireland: #MeToo in Irish Theatre." Irish University Review 50, no. 1 (2020): 82–93. http://dx.doi.org/10.3366/iur.2020.0436.

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This essay draws upon the work of Judith Butler, Sara Ahmed, and Germaine Greer to consider the #MeToo movement and its reflection in the work of the author's students and the scandal at Dublin's Gate Theatre. Taking competing conceptions of freedom as they are materialised in this activism as it starting point, the essay questions intergenerational feminist ideas about the nature of freedom and its relationship to fear and to harassment. The essay returns to the feminist principle that ‘the personal is the political’ to reflect on women's lived experiences of threat and harassment, and young women's resistance to their objectification.
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35

Hellberg, Therese, Annemette Hejlsted, Nazila Kivi, Morten Emmerik Wøldike, Anne Leonora Blaakilde, and Zoran Lee Pecic. "Dette nummers samlede boganmeldelser og ph.d. omtale." Kvinder, Køn & Forskning, no. 4 (December 21, 2018): 84–96. http://dx.doi.org/10.7146/kkf.v27i4.111703.

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BOGANMELDELSER
 Sam Holmqvist: "Transformationer: 1800-talets svenska translitteratur genom Lasse-Maja, C. J. L. Almquist och Aurora Ljungstedt" (Anmeldt af Therese Hellberg)
 Sumaya Jirde Ali: "Kvinner som hater menn" (Anmeldt af Annemette Hejlsted)
 Sara Ahmed: "Killjoy Manifest" (Anmeldt af Nazila Kivi)
 Lone Bæk Brønsted og Tekla Canger: "Køn. Pædagogiske perspektiver" (Anmeldt af Morten Emmerik Wøldike)
 Harriet Bjerrum Nielsen: "Feeling Gender" (Anmeldt af Anne Leonora Blaakilde)
 Elisabeth L. Engebretsen og William F. Schroeder (eds.): "Queer/Tongzhi China" (Anmeldt af Zoran Lee Pecic)PHD-OMTALE
 Camilla Bruun Eriksen: "Tyk. Populærkulturelle fortællinger om den tykke krop"
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36

Vieira Jr, Erly. "Sensorialidades queer no cinema contemporâneo: precariedade e intimidade como formas de resistência // Queer sensory in contemporary cinema: precariousness and intimacy as modes of resistance." Contemporânea Revista de Comunicação e Cultura 16, no. 1 (2018): 168. http://dx.doi.org/10.9771/contemporanea.v16i1.25957.

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Ao propor uma “fenomenologia queer”, Sara Ahmed (2006) parte da ideia de que o “estar-no-mundo” queer seria caracterizado por diferenças no relacionamento entre corpos e espaços, em choque com uma lógica heteronormativa hegemônica que está sempre a reiterar a “impropriedade” com que tais corpos (e respectivos olhares) movimentam-se ou perambulam pelos espaços cotidianos. Partindo disso, podemos perceber como uma parte do cinema queer confere uma dimensão resistente a esses corpos e suas imagens, a partir de usos específicos da linguagem audiovisual, como a adoção de uma câmera-corpo e da visualidade háptica, sobrevalorizando uma experiência sensória capaz de reativar as memórias corporais de audiências. Penso essas “sensorialidades queer” como equivalentes audiovisuais da fenomenologia de Ahmed, de modo que este trabalho busca compreender como elas e suas linhas desviantes promoveriam, no cinema contemporâneo, uma partilha da intimidade desses corpos filmados junto ao espectador, estabelecendo conexões afetivas a partir da experiência da precariedade, sob a dimensão coletiva e política inerente às línguas/literaturas menores – ou seja, instrumentos de ação e resistência a partir do afeto e do desejo.
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Sinno, Nadine. "Caught in the Crosshairs." Journal of Middle East Women's Studies 16, no. 1 (2020): 1–18. http://dx.doi.org/10.1215/15525864-8016462.

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Abstract Directed by Saudi Arabian filmmaker Faiza Ambah, Mariam (2015) portrays the struggles of Mariam, a Muslim French teenager who decides to wear the hijab but must contend with her school’s enforcement of a 2004 French law banning religious symbols from public institutions. Mariam must also deal with her liberal father, who opposes the hijab because of his own internalization of Islamophobic narratives that have become widespread in France. Engaging with feminist and cultural studies by such scholars as Saba Mahmood, Mohja Kahf, Lila Abu-Lughod, and Sara Ahmed, this article offers an analysis of Mariam, focusing on the protagonist’s embodied encounters with her teacher, school principal, father, and fellow students. The article argues that by recounting Mariam’s gendered and racialized struggles with forced unveiling, Ambah shifts the discourse on the head scarf from one that focuses on the perceived oppression of Islam to one that highlights the violence of the secular state.
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38

Bell, Erin. "Happy objects and cruel optimism in Carson McCullers’ story ‘Correspondence’." Short Fiction in Theory & Practice 9, no. 2 (2019): 117–27. http://dx.doi.org/10.1386/fict_00005_1.

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This article discusses American author Carson McCullers’ 1942 short story titled ‘Correspondence’, in order to consider how the unique form of the epistolary short story amplifies themes of alienation and absence. Drawing upon contemporary affect theory as well as a close reading of the story, I consider how the letters in the text can be understood as what Sara Ahmed describes as ‘happy objects’, as well as how the process of letter writing becomes exemplary of Lauren Berlant’s theorization of cruel optimism. Based on her own disappointment with letters and letter writing, McCullers’ short text problematizes the act of writing letters and demonstrates the complexities of epistolary short fiction.
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39

Happel-Parkins, Alison, and Katharina A. Azim. "Thinking Birth Differently." Departures in Critical Qualitative Research 6, no. 4 (2017): 23–46. http://dx.doi.org/10.1525/dcqr.2017.6.4.23.

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This feminist narrative inquiry discusses the experiences of two women in a metropolitan city in the Midsouth of the United States who each intended to have a drug- and intervention-free childbirth for the birth of their first child. This data came from a larger study that included narratives from six participants. Using Alecia Y. Jackson and Lisa A. Mazzei's concept of “plugging in,” we read and analyzed the data through three feminist theorists: Sara Ahmed, Gayatri Chakravorty Spivak, and Susan Bordo. This allowed us to push the limits of intelligibility of women and their narratives, challenging the dominant, medicalized discourses prevalent in the current cultural context of the United States.
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40

Phillips, Amanda. "Negg(at)ing the Game Studies Subject." Feminist Media Histories 6, no. 1 (2020): 12–36. http://dx.doi.org/10.1525/fmh.2020.6.1.12.

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This article traces a limited affective history of game studies in order to understand why marginalized scholars frequently feel unwelcome and uncomfortable in the field. Following the work of Clare Hemmings and Sara Ahmed, it digs into the inaugural issue of the journal Game Studies as well as the infamous narratology-versus-ludology debate to understand how the anxious and emotional rhetoric of the early game studies field imaginary created an environment hostile to the political perspectives of feminist studies and other political scholarly fields. It introduces the concept of “scholarly negging” to account for the gendered emotional manipulation enacted by men who seek to control the field's terms of conversation.
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Peluffo, Ana. "Pensar el siglo XIX desde los afectos." Mora, no. 26 (December 1, 2020): 113–28. http://dx.doi.org/10.34096/mora.n26.10099.

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Este ensayo recorre los principales aportes teóricos del giro afectivo (Sara Ahmed, Brian Massumi, Peter Stearns) y de lxs historiadorxs de la emoción (Barbara Rosenwein, William Reddy) para ver de qué manera una aproximación en clave emocional sobre los textos decimonónicos nos puede servir para desestabilizar, subvertir y/o complementar lecturas canónicas muy arraigadas en el imaginario crítico. A partir de esta historización de los afectos, este análisis se centra en la racialización y feminización de las emociones para pensar específicamente la politización del sentimentalismo y la necesidad de recobrar formas de leer el lenguaje no referencial del afecto que hemos perdido en el siglo XXI.
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42

Moreno Montoya, Gabriel. "El anticomunismo peruano." Sílex 11, no. 1 (2021): 126–47. http://dx.doi.org/10.53870/silex202111168.

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Este artículo reflexiona sobre las dinámicas de constitución de las identidades anticomunistas en la segunda vuelta electoral del 2021 en el Perú. Pone énfasis en las formas de anudamiento del lenguaje, los afectos y el cuerpo, así como en sus efectos problemáticos para pensar acciones políticas que dejen abierta la complejidad del mundo social. Para ello, establezco, en primer término, un diálogo entre Raymond Williams y Sara Ahmed que busca rastrear las coordenadas para un vínculo entre lenguaje, afectos, cuerpo y relaciones sociales. En segundo lugar, exploro algunas narrativas que dan cuenta de las formas de sentido del anticomunismo peruano. Al final, problematizo esta particular dinámica de significación afectiva.
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Moreno Montoya, Gabriel. "El anticomunismo peruano." Sílex 11, no. 1 (2021): 126–47. http://dx.doi.org/10.53870/silex.202111168.

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Este artículo reflexiona sobre las dinámicas de constitución de las identidades anticomunistas en la segunda vuelta electoral del 2021 en el Perú. Pone énfasis en las formas de anudamiento del lenguaje, los afectos y el cuerpo, así como en sus efectos problemáticos para pensar acciones políticas que dejen abierta la complejidad del mundo social. Para ello, establezco, en primer término, un diálogo entre Raymond Williams y Sara Ahmed que busca rastrear las coordenadas para un vínculo entre lenguaje, afectos, cuerpo y relaciones sociales. En segundo lugar, exploro algunas narrativas que dan cuenta de las formas de sentido del anticomunismo peruano. Al final, problematizo esta particular dinámica de significación afectiva.
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44

Ki, Patricia. "“Hap Walk”: A Reading of Living a Feminist Life by Sara Ahmed and “Docile Bodies” in Discipline and Punish by Michel Foucault." Canadian Journal of Disability Studies 9, no. 1 (2020): 191–217. http://dx.doi.org/10.15353/cjds.v9i1.600.

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 This paper grew from the imagining that Sara Ahmed and Michel Foucault, both influential scholars in my ever-developing understanding of the world, met face-to-face one ordinary day, discussed their ideas, responded to each other’s queries, reflected on historical and ongoing social injustices, and shared hopeful imaginings for the future. In this imaginary account, through the form of dialogues, I compare, contrast, and examine concepts in Foucault’s and Ahmed’s works—specifically, the chapter “Docile Bodies” in Discipline and Punish, published in 1977, and the book Living a Feminist Life, published 40 years later in 2017.1 Following Ahmed, I use path, walls, and tables as both metaphors and material effects of disciplinary power to link theorizations from the two texts regarding the embodiment of discipline, through which white, capitalist, and heteropatriarchal norms persist. Further, I ask questions of Foucault’s text about the seeming invisibility of women and disabled people in its discussion of docile bodies and disciplinary power and echo other feminist scholars in arguing that it is through the perspectives and experiences of those who have been cast out of belonging and rendered invisible that we may find the means to expose the most cemented and hidden structures and techniques of domination and to imagine forms of resistance and subversions that point to a different future. For the purpose of clarity, direct quotes from Ahmed’s and Foucault’s texts are italicized within the dialogues, accompanied by in-text citations.
 
 
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Gardiner, Rita A. "Hannah and her sisters: Theorizing gender and leadership through the lens of feminist phenomenology." Leadership 14, no. 3 (2017): 291–306. http://dx.doi.org/10.1177/1742715017729940.

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This article explores how feminist phenomenology can add conceptual richness to gender and leadership theorizing. Although some leadership scholars engage with phenomenological and existential inquiry, feminist phenomenology receives far less attention. By addressing this critical gap in the scholarship, this article illustrates how feminist phenomenology can enrich gender and leadership scholarship. Specifically, by engaging with the work of four women existential phenomenologists – Hannah Arendt, Simone de Beauvoir, Iris Marion Young, and Sara Ahmed – the rich diversity of phenomenological inquiry is explored. First, Arendt shows the benefits of conceptualizing leadership as collective action, rather than as concentrated in one person, or organization. Second, Beauvoir highlights how women’s situation, and potential, is affected negatively by gender hierarchy. Third, Young builds on Beauvoir’s work by exploring the ways in which female modality is limited by the social construction of gender. Finally, Ahmed takes phenomenology in a queer direction, showing how normative ways of thinking about sexuality are limiting to those who do not fit the dominant, familiar pattern. As well, the merits and limitations of feminist phenomenology are explored as they relate to gender and leadership theorizing, and suggestions for future research are made.
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McCann, Fiona. "Writing by and about Republican Women Prisoners: ‘Willful Subjects’." Irish University Review 47, supplement (2017): 502–14. http://dx.doi.org/10.3366/iur.2017.0306.

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This article builds on existing criticism of the interaction of militant republicanism and feminism during the Troubles by focusing in particular on the prisoners' own writing, analyzing the ways in which they choose to self-represent, but also the ways in which they are represented. The discussion is supported both by recent criticism by Sara Ahmed on the designation of who or what is willful, and how that willfulness is restrained, managed, and presented by various power groups, and by the theoretical writing of Jacques Rancière. The co-dependency of politics and aesthetics in these texts is explored, with a view to showing how they present a radical re-articulation of feminism in the carceral context.
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Jackson, Jessi Lee. "The Non-Performativity of Implicit Bias Training." Radical Teacher 112 (October 23, 2018): 46–54. http://dx.doi.org/10.5195/rt.2018.497.

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Implicit bias training is an increasingly common educational intervention in institutions throughout the U.S. I explore the potential of implicit bias training to challenge violent police racism through participant observation in a training for police officers. I pay special attention to what is missing: the voices of those targeted by racist policing, and what is treated as equivalent: white male experience and the figure of the human. Implicit bias trainings risk promoting more adaptive racism in policing through the coaching of participants into the performance of colorblind racism. The training functions as what Sara Ahmed has identified as “the non-performativity of anti-racism”—ostensibly anti-racist (non)practices that maintain contemporary racist realities.
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Veeck, Fernanda De Mello. "ENCENANDO A REALIDADE NA FICÇÃO: AS NARRATIVAS PERFORMÁTICAS DE MARIA LUISA BOMBAL, CLARICE LISPECTOR E CÍNTIA MOSCOVICH." Cadernos do IL, no. 58 (October 15, 2019): 7–28. http://dx.doi.org/10.22456/2236-6385.91910.

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Segundo Sara Ahmed, o afeto é indissociável de um projeto que tem como intuito a realização de um objeto artístico. De acordo com a autora, a relação, que não deixa de ser uma associação política entre “efeito e afeto” pode ser compreendida como um fenômeno que põe em contato quem cria, diretamente com sua interioridade, através do fazer artístico. Sendo assim, um autor revela o seu interior ao mundo exterior por meio dos objetos estéticos resultantes deste processo, como por exemplo, um texto literário. O presente analisa a passagem do pessoal para ao público, na ficção contemporânea de autoria feminina, observando os contos de Maria Luisa Bombal, Clarice Lispector e Cíntia Moscovich,
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Holzberg, Billy. "The Multiple Lives of Affect: A Case Study of Commercial Surrogacy." Body & Society 24, no. 4 (2018): 32–57. http://dx.doi.org/10.1177/1357034x18799177.

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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.
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Cherniak, Shara, and Ashli Moore Walker. "The “New:” A Colonization of Non-Modern Scholars and Knowledges." Hypatia 35, no. 3 (2020): 424–38. http://dx.doi.org/10.1017/hyp.2020.17.

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AbstractWe engage in an affirmative feminist reading of the recent, predominantly Western, philosophical movement called the new materialisms—that is, we problematize the “new” while still valuing its contributions toward justice (Todd 2016; Schaeffer 2018). We put Sara Ahmed in conversation with María Lugones and Zoe Todd in order to recognize that not only have feminist scholars engaged in conversations around the material before publications of the “new” (Ahmed 2008; Lugones 2010; Todd 2016), but we also argue that the “new” creates a coloniality of non-modern knowledges that think and live some of the so-called groundbreaking ideas of the “new.” The new materialisms, then, function systematically to deny and silence the multiple and varied ways in which the concepts it engages have a prolonged and deep scholarship of theorization in both feminisms and non-modern knowledges. The significance of this, we contend, is not merely a question of semantics as (some) authors of the “new” purport—language matters. That is, language materializes the world; it affects. In engendering this philosophy as “new,” it acts, in effect, as a colonization that reinforces harmful and violent discourses of white, neoliberal, colonial capitalism (Lugones 2010) that some feminist theories seek to dismantle.
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