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Everyday conversions: Islam, domestic work, and South Asian migrant women in Kuwait

in consequence, subjects them “to state intervention, discipline, and surveillance” (180–181). Chapter 7, finally, pays meticulous attention to the figure of the Imam and the figure of the secular Muslim. Both, as Hernández Aguilar argues, are imagined as governmental sites to reform Muslims and Islam for the future. These figures, furthermore, are read through the power technique of the native informant (206, 213–214, 217–225), a power technique crucial for normalizing deviant patterns of Muslim behaviour. Governing Muslims and Islam in Contemporary Germany is an important contribution in the fields of Critical Race Studies, Sociology, and Political Science. Luis Manuel Hernández Aguilar, sophisticatedly and successfully, takes the reader through a number of discussions within Gender Studies, Postcolonial Studies, and Critical Race Studies as well as his empirical material under review, indicating a notable command of both. The study offers an enlightening and valuable analysis of the materialization of race and religion; government, biopolitics and subject formation; and orders of temporalities, all of which, as his convincing argument goes, operative within a key institution of the state in order to (re-)form Muslim bodies and minds.