A provocative, elegantly written analysis of female desire, consent, and sexuality in the age of MeToo Women are in a bind. In the name of consent and empowerment, they must proclaim their desires clearly and confidently. Yet sex researchers suggest that women’s desire is often slow to emerge. And men are keen to insist that they know what women—and their bodies—want. Meanwhile, sexual violence abounds. How can women, in this environment, possibly know what they want? And why do we expect them to? In this elegant, searching book—spanning science and popular culture; pornography and literature; debates on Me-Too, consent and feminism—Katherine Angel challenges our assumptions about women’s desire. Why, she asks, should they be expected to know their desires? And how do we take sexual violence seriously, when not knowing what we want is key to both eroticism and personhood? In today’s crucial moment of renewed attention to violence and power, Angel urges that we remake our thinking about sex, pleasure, and autonomy without any illusions about perfect self-knowledge. Only then will we fulfil Michel Foucault’s teasing promise, in 1976, that “tomorrow sex will be good again.”

A provocative, elegantly written analysis of female desire, consent, and sexuality in the age of MeToo Women are in a bind. In the name of consent and empowerment, they must proclaim their desires clearly and confidently. Yet sex researchers suggest that women’s desire is often slow to emerge. And men are keen to insist that they know what women—and their bodies—want. Meanwhile, sexual violence abounds. How can women, in this environment, possibly know what they want? And why do we expect them to? In this elegant, searching book—spanning science and popular culture; pornography and literature; debates on Me-Too, consent and feminism—Katherine Angel challenges our assumptions about women’s desire. Why, she asks, should they be expected to know their desires? And how do we take sexual violence seriously, when not knowing what we want is key to both eroticism and personhood? In today’s crucial moment of renewed attention to violence and power, Angel urges that we remake our thinking about sex, pleasure, and autonomy without any illusions about perfect self-knowledge. Only then will we fulfil Michel Foucault’s teasing promise, in 1976, that “tomorrow sex will be good again.”

Please note: This is a companion version & not the original book. Sample Book Insights: #1 The porn actor James Deen made a film with a fan named Girl X in 2010. She was nervous, but Deen said she was awe-struck by his celebrity. She could back out at any time, and he said they could rip up the contract if she was uncomfortable. #2 When Girl X asks herself what she is doing with her life, she is also asking herself if she wants to be slut-shamed for having sex with Deen. She is grappling with the spectators inside her head and the power of spectacle itself. #3 The experience of sex for Girl X is a painful and familiar one. She is pulled in different directions, and has to balance desire with risk. She has to pay attention to so much in the pursuit of pleasure. #4 MeToo has created a culture that prizes women’s speech, and yet many women are not being listened to or believed.

Provides an historical overview of the field and its developments from 19th century thinkers such as Karl Marx and Matthew Arnold to contemporary theorists such as Raymond Williams and Antonio Gramsci. It focuses on the central issues of cultural criticism in the US and Britain, Europe, Asia and Africa, bringing the reader up-to-date with current debates such as post-colonialism and identity politics.

V.1. From the Renaisasnce to the Moder Era -- v. 2. Since the Sixteenth Century.

Inside the Academy and Out demonstrates that the pedagogical and theoretical insights offered by lesbian/gay/queer studies can have relevance to a broader social sphere. The essayists represented here come from a wide range of disciplines, including English, education, philosophy, sociology, and women's studies. Their essays are divided into two broad areas: 'Pedagogy and Research' and 'Spheres of Action.' Taken together, they explore teaching and research theory, examining their implications in areas such as AIDS education, social services, law reform, and popular culture.

Symptomatic of an emergent shift away from prescriptive and deterministic accounts of change in South Africa, Predicaments of culture in South Africa posits an open-ended and speculative approach to the question and agency of culture. The key question, posed by Justice Albie Sachs of the Constitutional Court of South Africa, 'what does it mean to be a South African?' is shifted from its familiar ontological and epistemological habitat, 'what is identity?', the better to embrace its ethical and political rider, 'what are identities for?', and its more pragmatic possibility, 'what can identities do?' These qualifications - Bhabha's - form the building blocks that skew and enrich existing presumptions about South Africa's history, its present moment and its future. Jamal challenges and qualifies the conflicting and contiguous drives of fatalism, positivism and relativism, which are the dominant claimants upon the South African cultural imaginary. It is this critical non-positionality that forms the distinctive trait of an inquiry which, in eschewing allegiance and closure, opens up the debate about what it means to be South African and the role of culture therein. 'In hindsight, and with the hither side of the future before us', Jamal's driving assumption is that 'world society is advancing towards yet another age of ignorance; an age beyond suspicion and irony, in which thought, whether self-critical or not, is no longer the agent of reason'. Jamal calls for an urgent reappraisal of the absence of love - of lovelessness - which he sees as the infected root of South Africa's inability to create a positively affirmative cultural imaginary.