The gender question in the Middle East now serves ends beyond the local. It may be registered within a cluster of international patriarchal war‐promoting discourses that find tremendous benefit in the historical bulk of literature that demonizes the Middle Eastern male and victimizes the female. This article attempts to defend two related arguments, both of which are well served by Foucault’s Biopolitics (Foucault, The birth of biopolitics), in which he correlates between territorial control and the violence inherent to any hegemony’s preoccupation with the body (i.e., the Middle Eastern/Muslim woman’s body) and Achille Mbembe’s theory of Necroplotics and its designation of who “may live” and who “must die” (Mbembé, 2003:11–4). I argue that in the post‐9/11 era, the world has witnessed a globalist civilizational masculinist incursion on its demonized Middle Eastern/Islamic Other. The militaristic discourse at work seems to be self‐appropriating the Middle Eastern/Muslim woman’s body as a site of sexual oppression and (mis)using it to its own means. The impetus of the 9/11 necropolitics, aggressively transposes gender dialog/conflict in the Middle East/Muslim countries from a benign social and intellectual interface, where different alliances may be negotiated, to an aggressive militaristic zone, where the “bogeyman” must “die.”

中文翻译：

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9/11后的伊拉克和阿富汗男子气概入侵：帝国主义者议程中子弹的妇女机构

现在，中东的性别问题已不再局限于当地。它可能在一系列国际重男轻女的战争话语中进行了登记，这些话语在历史上大量的妖魔化中东男性和女性受害者的文学作品中都找到了巨大的好处。本文试图捍卫两个相关的论点，福柯的《生物政治学》（Foucault，《生物政治学的诞生》）都很好地证明了这一点，他将领土控制与任何霸权主义对身体（即中间派）的内在暴力联系起来。东方/穆斯林妇女的身体）和阿奇里·姆贝姆比（Achille Mbembe）的死灵论及其对“谁可以活着”和“谁必须死”的定义（Mbembé，2003：11–4）。我认为在9/11后的时代，世界目睹了其妖魔化的中东/伊斯兰他人对全球性文明男性主义的入侵。在工作中的军国主义话语似乎是自我调配的中东/穆斯林妇女的身体，是性压迫的场所，并（以自己的方式）利用了这种手段。9/11坏死政治的推动力，将中东/穆斯林国家的性别对话/冲突，从良性的社会和知识界面（可能通过谈判缔结了不同的联盟），转移到一个激进的军国主义地区，在该地区，“柏忌”必须“死。”