Strange Encounters

Embodied Others in Post-Coloniality

Nonfiction, Social & Cultural Studies, Social Science, Cultural Studies, Popular Culture, Sociology
Cover of the book Strange Encounters by Sara Ahmed, Taylor and Francis
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Author: Sara Ahmed ISBN: 9781135120115
Publisher: Taylor and Francis Publication: February 1, 2013
Imprint: Routledge Language: English
Author: Sara Ahmed
ISBN: 9781135120115
Publisher: Taylor and Francis
Publication: February 1, 2013
Imprint: Routledge
Language: English

Examining the relationship between strangers, embodiment and community, Strange Encounters challenges the assumptions that the stranger is simply anybody we do not recognize and instead proposes that he or she is socially constructued as somebody we already know. Using feminist and postcolonial theory this book examines the impact of multiculturalism and globalization on embodiment and community whilst considering the ethical and political implication of its critique for post-colonial feminism.

A diverse range of texts are analyzed which produce the figure of 'the stranger', showing that it has alternatively been expelled as the origin of danger - such as in neighbourhood watch, or celebrated as the origin of difference - as in multiculturalism. The author argues that both of these standpoints are problematic as they involve 'stranger fetishism'; they assume that the stranger 'has a life of its own'.

View on Amazon View on AbeBooks View on Kobo View on B.Depository View on eBay View on Walmart

Examining the relationship between strangers, embodiment and community, Strange Encounters challenges the assumptions that the stranger is simply anybody we do not recognize and instead proposes that he or she is socially constructued as somebody we already know. Using feminist and postcolonial theory this book examines the impact of multiculturalism and globalization on embodiment and community whilst considering the ethical and political implication of its critique for post-colonial feminism.

A diverse range of texts are analyzed which produce the figure of 'the stranger', showing that it has alternatively been expelled as the origin of danger - such as in neighbourhood watch, or celebrated as the origin of difference - as in multiculturalism. The author argues that both of these standpoints are problematic as they involve 'stranger fetishism'; they assume that the stranger 'has a life of its own'.

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