The Islamic Veil Affairs (2003-4 and 2009-2011), which led to the banning of Muslim girls wearing Islamic headscarves in French public schools and women wearing full-face veils in public, have raised serious concerns about the relationship between secularism and the freedom of religious expression. In Unveiling the French Republic: National Identity, Secularism, and Islam in Contemporary France, Per-Erik Nilsson engages in a careful critical analysis of the Veil Affairs. His critique, for the most part, is not on the decision of Muslim women to wear the veil but rather on the misuse of secular ideology to justify religious intolerance and mask ethnic prejudice.

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Over the last few decades, politicians in Europe and North America have fiercely debated the effects of a growing Muslim minority on their respective national identities. Some of these countries have prohibited Islamic religious coverings in public spaces and institutions, while in others, legal restriction remains subject to intense political conflict. Seeking to understand these different outcomes, social scientists have focused on the role of countries' historically rooted models of nationhood and their attendant discourses of secularism. Emily Laxer's Unveiling the Nation problematizes this approach. Using France and Quebec as illustrative cases, she traces how the struggle of political parties for power and legitimacy shapes states' responses to Islamic signs. Drawing on historical evidence and behind-the-scenes interviews with politicians and activists, Laxer uncovers unseen links between structures of partisan conflict and the strategies that political actors employ when articulating the secular boundaries of the nation. In France's historically class-based political system, she demonstrates, parties on the left and the right have converged around a restrictive secular agenda in order to limit the siphoning of votes by the ultra-right. In Quebec, by contrast, the longstanding electoral salience of the “national question” has encouraged political actors to project highly conflicting images of the province's secular past, present, and future. At a moment of heightened debate in the global politics of religious diversity, Laxer's Unveiling the Nation sheds critical light on the way party politics and its related instabilities shape the secular boundaries of nationhood in diverse societies.

This book is a meditation on and an attempt to understand suicidal violence in the immediate context of its most recent political surge: the decade between 2001 and 2011, from the suicidal mission of Muhammad Atta and his band in the United States to the suicide of Mohamed Bouazizi in 2010 in Tunisia. After the former a devastating military strike and occupation of two Muslim countries commenced, and after the latter a massive transnational democratic uprising ensued. Suicidal violence is neither specific to Islam nor peculiar to our time. It has been manifested in practically all cultures and religions and throughout human history. But the suicidal violence we witness today is of an entirely different disposition because the bodies (both of the assailant and of the assailed) on which it is perpetrated are no longer the human body of our Enlightenment assumption. What we are witnessing is in fact the contour of a posthuman body. The posthuman body, as Dabashi here proposes, is the body of a contingent and contextual being, and as such an object of disposable knowledge; while the human body that it has superseded was corporeally integral, autonomous, rational, indispensable, and above all the site of a knowing subject.