world in which Michel Foucault, Gilles Deleuze, Félix Guattari, Roland Barthes, and others developed their theories of sexual politics. In showing how central the Algerian question and concerns over anti-Arab racism were to homosexual and feminist movements of the time, Shepard unfolds a complex case of de facto “intersectionality” long before the term had been coined and with different political valences than its contemporary usage. As a critical historian, Shepard calls into question present certainties by exploring past moments of struggle which at first blush resemble contemporary conflicts but end up unfolding in very different, sometimes unexpected ways. And he does so in unflinching, even irreverent terms, with frank discussions of sexual identities, politics, and acts that defy certain tendencies of academic puritanism. Likely teaching this book, at least in the United States, will require content warnings. But Shepard would no doubt encourage his readers to reflect on how vulnerability rather than assertion has come to define the contemporary politics of sex, and how that politics intimately intersects with new kinds of erotics around racial and ethnic difference. The simultaneous villainization and martyrization of Tariq Ramadan demands precisely such an inquiry.

中文翻译：

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性别、治理和伊斯兰教。Deniz Kandiyoti、Nadje Al-Ali 和 Kathryn Spellman Poots（爱丁堡：爱丁堡大学出版社，2019 年）。pp。240. $110.00 布。国际标准书号：9781474455428

米歇尔·福柯、吉尔·德勒兹、费利克斯·加塔里、罗兰·巴特等人在其中发展了他们的性政治理论。在展示阿尔及利亚问题和对反阿拉伯种族主义的担忧对当时的同性恋和女权主义运动有多么重要时，谢泼德揭示了一个事实上的“交叉性”的复杂案例，早在这个词被创造出来之前，它的政治价值就不同于它的当代用法。作为一名批判性历史学家，谢泼德通过探索过去的斗争时刻来质疑当前的确定性，这些斗争时刻乍一看类似于当代冲突，但最终以非常不同的、有时是出乎意料的方式展开。他以坚定、甚至不敬的方式这样做，坦率地讨论性身份、政治和违背某些学术清教主义倾向的行为。至少在美国教授这本书可能需要内容警告。但谢泼德无疑会鼓励他的读者思考如何定义当代性政治的脆弱性而不是断言，以及这种政治如何与围绕种族和民族差异的新型色情密切相关。塔里克·斋月同时被诬陷和殉道，恰恰需要这样的调查。