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From Atlantic critic and Pulitzer Prize finalist Sophie Gilbert, a blazing critique of how early-aughts pop culture turned women and girls against each other—and themselves—with disastrous consequencesWhat happened to feminism in the 21st century? This question feels increasingly urgent after a period of reactionary cultural and legislative backlash, when widespread uncertainty about the movement’s power, focus, and currency threatens decades of progress.Sophie Gilbert, a staff writer at The Atlantic and finalist for the Pulitzer Prize in criticism, provides one answer, identifying an inflection point in the late 1990s and early 2000s when the energy of third-wave and “riot girrrl” feminism collapsed into a regressive period of hyper-objectification, sexualization, and infantilization. Gilbert mines the darker side of nostalgia, training her keen analytic eye on the most revealing cultural objects of the era, across music, film, television, fashion, tabloid journalism, and more. And what she recounts is harrowing, from the leering aesthetic of American Apparel ads and explicit music videos to a burgeoning internet culture vicious towards women in the spotlight and damaging for those who weren’t. Gilbert tracks many of the period’s dominant themes back to the explosion of internet porn, tracing its widespread influence as it began to pervade our collective consciousness.Gilbert paints a devastating picture of an era when a distinctly American confluence of excess, materialism, and power-worship collided with the culture’s reactionary, puritanical, and chauvinistic currents. Amid a collective reconsideration of the way women are treated in public, Girl on Girl is a blistering indictment of the matrix of misogyny that undergirded the cultural production of the early twenty-first century, and how it continues to shape our world today.

"Astute and consistently surprising critic" (NPR) Olivia Laing investigates the body and its discontents through the great freedom movements of the twentieth century.The body is a source of pleasure and of pain, at once hopelessly vulnerable and radiant with power. In her ambitious, brilliant sixth book, Olivia Laing charts an electrifying course through the long struggle for bodily freedom, using the life of the renegade psychoanalyst Wilhelm Reich to explore gay rights and sexual liberation, feminism, and the civil rights movement.Drawing on her own experiences in protest and alternative medicine, and traveling from Weimar Berlin to the prisons of McCarthy-era America, Laing grapples with some of the most significant and complicated figures of the past century―among them Nina Simone, Christopher Isherwood, Andrea Dworkin, Sigmund Freud, Susan Sontag, and Malcolm X.Despite its many burdens, the body remains a source of power, even in an era as technologized and automated as our own. Arriving at a moment in which basic bodily rights are once again imperiled, Everybody is an investigation into the forces arranged against freedom and a celebration of how ordinary human bodies can resist oppression and reshape the world. 1 illustration

This is the little book that started a revolution, making women's voices heard, in their own right and with their own integrity, for virtually the first time in social scientific theorizing about women. Its impact was immediate and continues to this day, in the academic world and beyond. Translated into sixteen languages, with more than 700,000 copies sold around the world, In a Different Voice has inspired new research, new educational initiatives, and political debate―and helped many women and men to see themselves and each other in a different light.Carol Gilligan believes that psychology has persistently and systematically misunderstood women―their motives, their moral commitments, the course of their psychological growth, and their special view of what is important in life. Here she sets out to correct psychology's misperceptions and refocus its view of female personality. The result is truly a tour de force, which may well reshape much of what psychology now has to say about female experience.

Motherhood is a political state. Helen Charman makes a radical case for what liberated mothering could be, and tells the story of what motherhood has been, from the 1970s to the 2010s. When we talk about motherhood and politics together, we usually talk about isolated moments - the policing of breastfeeding, or the cost of childcare. But this is not enough: we need to understand motherhood itself as an inherently political state, one that has the potential to pose a serious challenge to the status quo. In Mother State, Helen Charman uses this provocative insight to write a new history of Britain and Northern Ireland. Beginning with Women's Liberation and ending with austerity, the book follows mothers' fights for an alternative future. Alongside the mother figures that loom large in British culture, from Margaret Thatcher to Kat Slater, we meet communities of lesbian squatters, anti-nuclear campaigners, the wives of striking miners and teenage mothers protesting housing cuts: groups who believed that if you want to nourish your children, you have to nourish the world around them, too. Here we see a world where motherhood is not a restrictive identity but a state of possibility. 'Mother' ceases to be an individual responsibility, and becomes an expansive collective term to organise under, for people of any gender, with or without children of their own. It begins with an understanding: that to mother is a political act.

Judith Butler follows Edward Said's late suggestion that through a consideration of Palestinian dispossession in relation to Jewish diasporic traditions a new ethos can be forged for a one-state solution. Butler engages Jewish philosophical positions to articulate a critique of political Zionism and its practices of illegitimate state violence, nationalism, and state-sponsored racism. At the same time, she moves beyond communitarian frameworks, including Jewish ones, that fail to arrive at a radical democratic notion of political cohabitation. Butler engages thinkers such as Edward Said, Emmanuel Levinas, Hannah Arendt, Primo Levi, Martin Buber, Walter Benjamin, and Mahmoud Darwish as she articulates a new political ethic. In her view, it is as important to dispute Israel's claim to represent the Jewish people as it is to show that a narrowly Jewish framework cannot suffice as a basis for an ultimate critique of Zionism. She promotes an ethical position in which the obligations of cohabitation do not derive from cultural sameness but from the unchosen character of social plurality. Recovering the arguments of Jewish thinkers who offered criticisms of Zionism or whose work could be used for such a purpose, Butler disputes the specific charge of anti-Semitic self-hatred often leveled against Jewish critiques of Israel. Her political ethic relies on a vision of cohabitation that thinks anew about binationalism and exposes the limits of a communitarian framework to overcome the colonial legacy of Zionism. Her own engagements with Edward Said and Mahmoud Darwish form an important point of departure and conclusion for her engagement with some key forms of thought derived in part from Jewish resources, but always in relation to the non-Jew.Butler considers the rights of the dispossessed, the necessity of plural cohabitation, and the dangers of arbitrary state violence, showing how they can be extended to a critique of Zionism, even when that is not their explicit aim. She revisits and affirms Edward Said's late proposals for a one-state solution within the ethos of binationalism. Butler's startling suggestion: Jewish ethics not only demand a critique of Zionism, but must transcend its exclusive Jewishness in order to realize the ethical and political ideals of living together in radical democracy.

The Sexual Demon of Colonial Power is a political, cultural, and intellectual study of race, sex, and Western empire. Greg Thomas interrogates a system that represents race, gender, sexuality, and class in certain systematic and oppressive ways. By connecting sex and eroticism to geopolitics both politically and epistemologically, he examines the logic, operations, and politics of sexuality in the West. The book focuses on the centrality of race, class, and empire to Western realities of "gender and sexuality" and to problematic Western attempts to theorize gender and sexuality (or embodiment). Addressing a wide range of intellectual disciplines, it holds out the hope for an analysis freed from the domination of white, Western terms of reference.

"Abnormal is the second volume of this series. Based on lectures given in 1974-1975 -- the period when Foucault was working on Discipline and Punish: The Birth of the Prison and the first volume of the History of Sexuality -- they reveal Foucault's ongoing investigation into the "network of power and knowledge" constituted by discipline, normalization, and biopolitics. He argues that the three figures of the human monster, the individual to be corrected, and the onanist were brought together under the domain of the abnormal at the beginning of the nineteenth century, linking deformity, delinquency, and sexual deviancy. Rather than being purely coercive and violent, however, power, Foucault argues, must also be conceived of as productive: a power that is linked to positive techniques of intervention, transformation, and fabrication. He also traces a shift here from judicial inquiry of actions and relationships to an "examination" of the body and its desires. "The body and its pleasures, rather than the required form for legitimate union become, as it were, the code of the carnal." As Davidson emphasizes in his introduction to this volume, Abnormal "adds yet another layer to the virtually inexhaustible fields of study that Foucault's work has bequeathed to us." Indeed, every course at the College de France contributes immeasurably to our understanding and appreciation of the most important works of one of our greatest contemporary thinkers. These lectures also stand on their own as incomparable performances of intellectual daring, imagination, and insight. Book jacket."--Jacket.

The essays in this volume boldly map the historically resonant intersections between Jewishness and queerness, between homophobia and anti-Semitism, and between queer theory and theorizations of Jewishness. With important essays by such well-known figures in queer and gender studies as Judith Butler, Daniel Boyarin, Marjorie Garber, Michael Moon, and Eve Sedgwick, this book is not so much interested in revealing--outing--"queer Jews" as it is in exploring the complex social arrangements and processes through which modern Jewish and homosexual identities emerged as traces of each other during the last two hundred years.

Why sexuality is at the point of a “short circuit” between ontology and epistemology. Consider sublimation—conventionally understood as a substitute satisfaction for missing sexual satisfaction. But what if, as Lacan claims, we can get exactly the same satisfaction that we get from sex from talking (or writing, painting, praying, or other activities)? The point is not to explain the satisfaction from talking by pointing to its sexual origin, but that the satisfaction from talking is itself sexual. The satisfaction from talking contains a key to sexual satisfaction (and not the other way around)—even a key to sexuality itself and its inherent contradictions. The Lacanian perspective would make the answer to the simple-seeming question, “What is sex?” rather more complex. In this volume in the Short Circuits series, Alenka Zupančič approaches the question from just this perspective, considering sexuality a properly philosophical problem for psychoanalysis; and by psychoanalysis, she means that of Freud and Lacan, not that of the kind of clinician practitioners called by Lacan “orthopedists of the unconscious.” Zupančič argues that sexuality is at the point of a “short circuit” between ontology and epistemology. Sexuality and knowledge are structured around a fundamental negativity, which unites them at the point of the unconscious. The unconscious (as linked to sexuality) is the concept of an inherent link between being and knowledge in their very negativity.

Dislocating Cultures takes aim at the related notions of nation, identity, and tradition to show how Western and Third World scholars have misrepresented Third World cultures and feminist agendas. Drawing attention to the political forces that have spawned, shaped, and perpetuated these misrepresentations since colonial times, Uma Narayan inspects the underlying problems which "culture" poses for the respect of difference and cross-cultural understanding. Questioning the problematic roles assigned to Third World subjects within multiculturalism, Narayan examines ways in which the flow of information across national contexts affects our understanding of issues. Dislocating Cultures contributes a philosophical perspective on areas of ongoing interest such as nationalism, post-colonial studies, and the cultural politics of debates over tradition and "westernization" in Third World contexts.