The trope of the repressive Muslim, obstinately attached to their regressive world views, recalcitrant antagoniser of modernity, has become a thoroughly familiar drama. Redundant spectacles abound: events often highly mediatised, substantiated by conservativism and liberalism alike, deployed as justification for policing, surveillance and invasion. The 2019 protests against the ‘No Outsiders’ LGBT lessons held in Birmingham, England are one such spectacle. Foregoing the dominant portrayal of the protests as an event of Muslim homophobia, I instead examine the social processes that render the event exceptional in the British imaginary and the statecraft it subsequently enables. First, the protests’ production as a spectacular event is analysed through the historical conditions of Europe’s self-constitution through Islam-as-Threat. It is through liberalism’s amnesiac frame, one that erases its imperial and racist culpability, that the sexual exceptionalism that undergirds the spectacle of the protests can be understood. Second, reading the protests ‘sideways’, I argue, reveals how the displacement of homophobia onto Muslims continues liberalism’s tradition of situating its Others as oppositional to its purported gendered and sexual freedoms. In this context, sex education as deradicalisation of Muslim pupils becomes normalised, even as British liberalism disavows racism. Thirdly, the inclusion of queer Muslims as the authentic voice emerging from the cross-sections of queer and Muslim identity is critiqued as a ‘non-performativity’. Rather than offering a relational understanding of queer, Muslim and queer Muslim vulnerabilities, this inclusion elides an intersectional analysis of British homonationalism. I conclude by arguing for ‘an unalienated politics’ that is vigilant to co-optation, refusing to treat queerness as an exceptional site of injury. As such, how can we imagine the ‘queer’ in queer Muslim as a political position that refuses to capitulate to the hierarchisation of the human?

压制性穆斯林的比喻，固执地依附于他们倒退的世界观，现代性的顽固反对者，已经成为一部非常熟悉的戏剧。多余的景象比比皆是：事件经常被高度调解，被保守主义和自由主义等证实，被部署为维持治安、监视和入侵的理由。2019 年在英国伯明翰举行的反对“禁止局外人”LGBT 课程的抗议活动就是这样的一个奇观。放弃将抗议活动描述为穆斯林恐同事件的主要描述，我转而研究使该事件在英国想象中变得异常的社会过程及其随后实现的治国方略。首先，将抗议作为一个壮观事件的产生通过伊斯兰作为威胁的欧洲自我宪法的历史条件进行分析。正是通过自由主义的健忘症框架，抹去其帝国主义和种族主义的罪责，才能理解支撑抗议活动的性别例外论。其次，我认为，从“侧面”阅读抗议活动，揭示了将同性恋恐惧症转移到穆斯林身上是如何延续自由主义的传统，即将其他人定位为与其声称的性别和性自由相对立的。在这种情况下，即使英国自由主义否认种族主义，作为穆斯林学生去激进化的性教育也变得正常化。第三，将酷儿穆斯林作为从酷儿和穆斯林身份的横截面中出现的真实声音被批评为“非表演性”。与其提供对酷儿、穆斯林和酷儿穆斯林弱点的相关理解，这种包容性忽略了对英国同族主义的交叉分析。最后，我主张“一种非异化的政治”，它对合作保持警惕，拒绝将酷儿视为一种特殊的伤害场所。因此，我们如何将酷儿穆斯林中的“酷儿”想象成一种拒绝屈服于人类等级制度的政治立场？