Sara Ahmed

The Affect Theory Reader

This field-defining collection consolidates and builds momentum in the burgeoning area of affect studies. The contributors include many of the central theorists of affect—those visceral forces beneath, alongside, or generally other than conscious knowing that can serve to drive us toward movement, thought, and ever-changing forms of relation. As Lauren Berlant explores “cruel optimism,” Brian Massumi theorizes the affective logic of public threat, and Elspeth Probyn examines shame, they, along with the other contributors, show how an awareness of affect is opening up exciting new insights in disciplines from anthropology, cultural studies, geography, and psychology to philosophy, queer studies, and sociology. In essays diverse in subject matter, style, and perspective, the contributors demonstrate how affect theory illuminates the intertwined realms of the aesthetic, the ethical, and the political as they play out across bodies (human and non-human) in both mundane and extraordinary ways. They reveal the broad theoretical possibilities opened by an awareness of affect as they reflect on topics including ethics, food, public morale, glamor, snark in the workplace, and mental health regimes. The Affect Theory Reader includes an interview with the cultural theorist Lawrence Grossberg and an afterword by the anthropologist Kathleen Stewart. In the introduction, the editors suggest ways of defining affect, trace the concept’s history, and highlight the role of affect theory in various areas of study. Contributors Sara Ahmed Ben Anderson Lauren Berlant Lone Bertelsen Steven D. Brown Patricia Ticineto Clough Anna Gibbs Melissa Gregg Lawrence Grossberg Ben Highmore Brian Massumi Andrew Murphie Elspeth Probyn Gregory J. Seigworth Kathleen Stewart Nigel Thrift Ian Tucker Megan Watkins

Collective Feelings Or, the Impressions Left by Others

This article examines ‘collective feelings’ by considering how ‘others’ create impressions on the surfaces of bodies. Rather than considering ‘collective feeling’ as ‘fellow feeling’ or in terms of feeling ‘for’ the collective, the article suggests that how we respond to others in intercorporeal encounters creates the impression of a collective body. In other words, how we feel about others is what aligns us with a collective, which paradoxically ‘takes shape’ only as an effect of such alignments. The article considers different examples of racism in which a particular other is held in place by being aligned with other others. The ‘moment of contact’ is shaped by past histories of contact, which allows the proximity of a racial other to be perceived as threatening, at the same time as it re-shapes the bodies in the contact zone of the encounter. Feelings rehearse associations that are already in place, in the way in which they ‘read’ the proximity of others, at the same time as they establish the ‘truth’ of the reading. The article extends its analysis by showing that bodily proximity is not required to create the impressions of others, and offers an analysis of ‘collective feelings’ within virtual communities of global nomads. Proximity does not require physical co-presence: the collective can ‘surface’ through giving up on local attachments (where the screen becomes a substitute for the skin). The article concludes that collective feelings are not feelings that the collective ‘has’, as if the collective was a subject. Rather the collective is an effect of the impressions left by others on the surfaces of skins.

Home and away : Narratives of migration and estrangement

This article examines the relationship between migration and identity by complicating our notion of what ‘home’ means, both for the narrative of ‘being at home’ and for the narrative of ‘leaving home’. It offers, not a migrant ontology, but a consideration of the historical determination of patterns of estrangement in which the living and yet mediated relation between being, home and world is partially reconfigured from the perspective of those who have left home. This reconfiguration does not take place through the heroic act of an individual (the migrant), but through the forming of communities that create multiple identifications through collective acts of remembering in the absence of a shared knowledge or a familiar terrain. The article interweaves a variety of different texts: short stories by Asian women in Britain, autobiographical reflection, theoretical constructions of migrancy and literature from two very different nomadic or migrant communities, the Global Nomads International and the Asian Women’s Writing Collective. The article provides a critique of recent theories of migrancy - and nomadism - as inherently transgressive, or as an ontological condition (where what we have in common is the loss of a home). The author argues that it is through an uncommon estrangement that the possibility of migrant communities comes to be lived. That is, it is the uncommon estrangement of migration that allows migrant subjects to remake what it is they might yet have in common.

‘"You End up Doing the Document Rather than Doing the Doing": Diversity. Race Equality and the Politics of Documentation’

Abstract This article examines how the Race Relations Amendment Act (2000) has shaped a new politics of documentation, which takes diversity and equality as measures of institutional performance. Writing documents that express a commitment to promoting race equality is now a central part of equality work. Rather than assuming such documents do what they say, this article suggests we need to follow such documents around, examining how they get taken up. This article will interrogate the politics of documentation, by drawing on interviews with diversity and equal opportunities officers from ten universities in the UK. It focuses on how documents are taken up as signs of good performance, as expressions of commitment and as descriptions of organizations as “being” diverse. It concludes that such documents work to conceal forms of racism when they get taken up in this way. And yet, by allowing practitioners to expose the gaps between words and deeds, these documents can be used strategically within organizations.

The language of diversity

Abstract This article asks the question, ‘what does diversity do?’ by drawing on interviews with diversity practitioners based in higher education in Australia. Feminist and postcolonial scholars have offered powerful critiques of the language of diversity. This essay aims to contribute to the debate by examining how diversity workers work with the term ‘diversity’ within the context of education. It shows that diversity as a term is used strategically by practitioners as a solution to what has been called ‘equity fatigue’; it is a term that more easily supports existing organizational ideals or even organizational pride. What makes diversity useful also makes it limited: it can become detached from histories of struggle for equality. The article explores how practitioners have to re-attach the word diversity to other words (such as equality and justice), which evoke such histories. Diversity workers aim to get organizations to commit to diversity. However, what that commitment means still depends on how diversity circulates as a term within organizations.

Embodying Diversity: Problems and Paradoxes for Black feminists

This paper examines some of the problems and paradoxes of embodying diversity for organisations. With reference to a research project based on interviews with diversity practitioners, as well as personal experience of working within universities as a Black feminist, this paper explores how diversity becomes a commitment that requires that those who embody that diversity express happiness and gratitude. Our very arrival into organisations is used as evidence that the whiteness of which we speak no longer exists. Most importantly to embody diversity can mean to be under pressure not to speak about racism. The very talk about racism is seen as introducing bad feeling into organisations. Drawing on the work of bell hooks and Audre Lorde, the paper argues that we need to reclaim the figure of the angry Black feminist, and that we need to refuse the injunction to be happy objects for the organisation, which means being willing to cause trouble and being prepared to stay as sore as our points.

Killing Joy: Feminism and the History of Happiness

This article offers a feminist critique of happiness. It proceeds by suspending belief that happiness is a good thing, or that happiness is what we want, as beliefs that are central to the intellectual history of happiness. The article suggests that feminist histories might offer an alternative history of happiness. It shows how happiness is what makes some things into goods (happy objects are those that are anticipated to cause happiness) and introduces the concept of conditional happiness, when one person’s happiness is made conditional upon another’s, to explore how, for some, happiness means following other people’s goods. The article considers feminist consciousness as a consciousness of unhappiness, of what is lost or is given up by following the paths of happiness. Such consciousness does not necessarily involve a form of self‐consciousness but a worldly consciousness in which unhappiness disturbs the familiar. The article reflects specifically on black feminist consciousness as a consciousness of what does not get noticed when happiness provides a horizon of experience. It concludes by suggesting that feminists might want to claim the freedom to be unhappy without making unhappiness into a political cause.

This other and other others

This paper offers an alternative understanding of the relationship between feminist ethics, time and otherness. Rather than suggesting a feminist ethics should simply be for ‘the other’, or that feminist ethics is always futural (dedicated to that which is not yet), the paper suggests that ethics involves responding to the particular other in a present that carries traces of the past, as well as opening up the future. It is through responding to particular others (where particularity is not understood as a characteristic of another, but as a mode of encounter) that we face and face up to ‘other others’. The relationship between ‘this other’ and ‘other others’ suggests an intimacy between the particular and the collective, between the face-to-face of an encounter and political economies, and between feminist ethics and politics. Indeed, the paper concludes by suggesting that the ethical and political imperatives of feminism are aligned precisely given that collectivity is an effect of the work that has to be done to get closer to this other and, with her, other others. This other and other others collect together in the making of a feminist ‘we’. Such a ‘we’ can be embraced only through a willingness to struggle with and for others who are faced in the present (a facing that is indebted to a past that cannot be left behind), and an openness to the future, as the promise and hope of what we might yet become.

The Organisation of Hate

In this paper, it is argued that we need to understand the role of ‘hate’ in the organisation of bodies and spaces before we ask the question of the limits of ‘hate crime’ as a legal category. Rather than assuming hate is a psychological disposition - that it comes from within a psyche and then moves out to others - the paper suggests that hate works to align individual and collective bodies through the very intensity of its attachments. Such alignments are unstable precisely given the fact that hate does not reside in a subject, object or body; the instability of hate is what makes it so powerful in generating the effects that it does. Furthermore, although hate does not reside positively in a subject, body or sign, this does not mean that hate does have effects that are structural and mediated. This paper shows that hate becomes attached or ‘stuck’ to particular bodies, often through violence, force and harm. The paper dramatizes its arguments by a reflection on racism as hate crime, looking at the circulation of figures of hate in discourses of nationhood, from both extreme right wing and mainstream political parties. It also considers the part of what hate is doing can precisely be understood in terms of the affect it has on the bodies of those designated as the hated, an affective life that is crucial to the injustice of hate crime.

Doing Diversity Work in Higher Education in Australia

This paper explores how diversity is used as a key term to describe the social and educational mission of universities in Australia. The paper suggests that we need to explore what diversity ‘does’ in specific contexts. Drawing on interviews with diversity and equal opportunities practitioners, the paper suggests that ‘diversity’ is used in the face of what has been called ‘equity fatigue’. Diversity is associated with what is new, and allows practitioners to align themselves and their units with the existing values of their universities. However, given this, diversity can mean potentially anything: and practitioners have to re‐attach the term ‘diversity’ to other more marked terms such as equality and justice if it is to ‘do anything’. The paper explores the appeal of diversity, the strategic nature of diversity work, and the role of commitment, leadership and training. It also offers some more general reflections on how language works within organisations by showing that words, although they do things, are not finished as forms of action: what they do depends not only on how they are used, but how they get taken up.