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By Sherene Razack

3 stereotypical figures have come to symbolize the 'war on terror'—the 'dangerous' Muslim guy, the 'imperilled' Muslim lady, and the 'civilized' ecu. Casting Out explores using those characterizations within the construction of the parable of the kin of democratic Western countries obliged to take advantage of political, army, and criminal strength to guard itself opposed to a menacing 3rd global inhabitants. It argues that this fable is promoted to justify the expulsion of Muslims from the political group, a technique that takes the shape of stigmatization, surveillance, incarceration, torture, and bombing.

In this well timed and arguable paintings, Sherene H. Razack appears at modern felony and social responses to Muslims within the West and areas them in historic context. She explains how 'race thinking,' a constitution of proposal that divides up the realm among the deserving and not worthy based on racial descent, accustoms us to the concept the suspension of rights for racialized teams is warranted within the pursuits of nationwide protection. She discusses many examples of the establishment and implementation of exclusionary and coercive practices, together with the mistreatment of safety detainees, the rules of Muslim populations within the identify of defending Muslim girls, and prisoner abuse at Abu Ghraib. She explores how the denial of a typical bond among ecu humans and people of other origins has given upward push to the proliferation of literal and figurative 'camps,' locations or our bodies the place liberties are suspended and the guideline of legislations doesn't apply.

Combining wealthy theoretical views and vast study, Casting Out makes an incredible contribution to modern debates on race and the 'war on terror' and their implications in components akin to legislation, politics, cultural reviews, feminist and gender experiences, and race kin.

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Additional info for Casting Out: The Eviction of Muslims from Western Law and Politics

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Almrei’s profile is that of an Arab man who went to Afghanistan as a teenager to fight the Soviets in the late 1980s and early 1990s. When combined with the fact that he seems to know other Arab men, some of whom have similar histories, the profile is enough for CSIS, and ultimately the court, to believe that he is someone who will engage in terrorism. In the post-9/11 environment, few are surprised that individuals with life histories such as Almrei’s should come to the attention of security services.

My own concern as a feminist with a Muslim name is the enormous difficulty of practising a feminist politics when feminism can be so easily co-opted. In the post-9/11 environment, how can feminists respond to the very real threats posed by religious conservatives for whom the control of women is paramount? I answer this question through an exploration of the kinds of anti-violence strategies that have gained ground since 9/11, strategies about control and surveillance of communities of colour. These, I argue, do little to confront violence against women and they enable a marking of Muslim communities as insufficiently modern, a branding that has grave consequences.

38 Neither prisoners nor persons accused, but simply ‘detainees’ they [the prisoners at Guantanamo Bay] are the object of a pure de facto rule, of a detention that is indefinite not only in the temporal sense but in its very nature as well, since it is entirely removed from the law and from judicial oversight. 39 Several scholars draw attention to the relationship between race, violence, and the law that are evident in states of exception. 41 What the state of exception made possible in the colonies was a brutal inscription of the power of the colonizers on the bodies of the colonized, a violence that was legally authorized.

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