This article examines how judicial human rights in Europe have adopted the security politics that have swept across Europe in recent years and how, through the European Court of Human Rights’ (ECtHR)decision‐making over the veil they have contributed to the precarity of the Muslim woman’s body. While suffering from stigmatization through securitization of the veil (I am using ‘veil’ to describe various garments such as the hijab, niqab and burqa. For the purposes of this article, this is a useful shorthand), covered Muslim women’s (The concept of Muslim women is a misnomer because it suggests that Muslim women constitute a homogeneous group when they are not. Without denying their heterogeneity, its use here is suggestive of the way it is used by securitizing agents and narratives) attempts at strategic human rights litigation against bans on their clothing, including landmark cases such as SAS v. France, have failed. Institutional human rights in Europe have hijacked national governments’ security narratives and thus been complicit in furthering the bodily vulnerability of covered Muslim women by sanctioning the public stripping of their clothing. This transgresses human rights’ fundamental, normative, commitment to preventing bodily wounding. It exposes the conditionality and limitation of judicial human rights and endorses an idealized version of the exposed woman as free and equal. Moreover, by abandoning its role as neutral arbiter or audience, the ECtHR exposes human rights’ ongoing link with neo‐colonialism. The Court’s decision‐making raises the question of how veiled women might mobilize to desecuritize the veil. I suggest a return to the politics of rights combined with the “rebellious cosmopolitanism” resonant with Camus’ politics to mount relentless protests against governance feminism and the Eurocentrism of institutional human rights for a return to “normal politics”.

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不稳定的身体：欧洲人权中“蒙面”妇女的证券化

本文探讨了欧洲的司法人权如何采纳近年来席卷欧洲的安全政治，以及它们如何通过欧洲人权法院 (ECtHR) 对面纱的决定导致欧洲的不稳定。穆斯林妇女的尸体。在因面纱安全化而遭受污名化的同时（我使用“面纱”来描述各种服装，如头巾、面纱和罩袍。就本文而言，这是一个有用的速记），涵盖了穆斯林妇女的（概念穆斯林妇女用词不当，因为它表明穆斯林妇女构成了一个同质的群体，而实际上她们并非如此。不否认她们的异质性，它在这里的使用暗示了它被证券化代理和叙事使用的方式）针对禁止他们的服装的战略性人权诉讼的尝试，包括具有里程碑意义的案例，例如 SAS 诉法国，都失败了。欧洲的制度性人权已经劫持了各国政府的安全叙述，因此通过制裁公开剥掉她们的衣服，从而加剧了被遮盖的穆斯林妇女的身体脆弱性。这违反了人权关于防止人身伤害的基本、规范和承诺。它揭露了司法人权的条件性和局限性，并认可了自由平等的女性的理想化版本。此外，通过放弃其作为中立仲裁者或听众的角色，欧洲人权法院暴露了人权与新殖民主义的持续联系。法院的决策提出了一个问题，即戴面纱的妇女如何动员起来使面纱去安全化。我建议回归权利政治，结合与加缪的政治产生共鸣的“反叛世界主义”，以发起对治理女权主义和制度人权的欧洲中心主义的无情抗议，以恢复“正常政治”。