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In the 1920s and 1930s, Egypt’s reformers equated liberal notions of nationhood and citizenship with European civilization and culture. As Maghraoui demonstrates, in their efforts to achieve liberalization, they sought to align Egypt with the West and to dissociate it from the Arab and Islamic worlds. Egypt’s professionals and leading cultural figures attempted to replace the fez with European-style hats; they discouraged literary critics from studying Arabic poetry, claiming it was alien to Egyptian culture. Why did they feel compelled to degrade local cultures in order to accommodate liberal principles?

Drawing on the thought of Lacan, Fanon, Said, and Bhabha, as well as contemporary political theory, Maghraoui points to liberalism’s inherent contradiction: its simultaneous commitments to individual liberty and colonial conquest. He argues that when Egypt’s reformers embraced the language of liberalism as their own, they adopted social prejudices built into that language. Efforts to achieve liberalization played out—and failed—within the realm of culture, not just within the political arena. Opinions voiced through literary works, cartoons, newspaper articles on controversial social issues, and other forms of cultural expression were ultimately more important to the fate of liberalism in Egypt than were questions of formal political participation and representation. Liberalism without Democracy demonstrates the powerful—and under appreciated—role of language and culture in defining citizenship and political community.

How does an inquiry into life as it lives (or dies) amid mass violence look like from the perspective of the “social”? Taking us from Sierra Leone to India to Lebanon, Life, Emergent challenges conventional understandings of biopolitics, weaving a politics of life through the lens of life, not death. 

Arguing that the “letting die” element of biopolitics has been overemphasized, Yasmeen Arif zeros in on biopolitics’ other pole: “making live.” She does so by highlighting the various means and the forms of life configured in the aftermath—or afterlives—of violent events in contexts of law, justice, community, and identity. Her analysis of the social repercussions is both global and local in scope. Arif examines the convictions made in the Special Court of Sierra Leone, the first hybrid court of its nature under international criminal law. Next, she explores the making of a justice movement in the context of Hindu–Muslim violence in 2002 in the state of Gujarat, India. From there she revisits the Sikh carnage in Delhi of 1984. Finally, she explores a span of civil violence in Lebanon, and particularly, its effects on the city of Beirut. 

This rigorously argued book brings together the various strands of life and the social that each chapter has disentangled—and in doing so it begins to frame a politics of, and in, life.