Jasbir K. Puar uses the Deleuzian concept of assemblages to break down ideas of queerness in “terrorist bodies” as a reifying antithesis to the American patriot. The “Muslim terrorist” queering project aims to reinforce and exceptionalize the Western-centric heteronormative ideal through the denigration and sexual subjugation of “Muslim sexuality.” The typical “Muslim body” serves as a site of the use of many different types of power, physical, rhetorical, and even spiritual. Reconsidering the notion of the “Muslim body” as a point of intersection of temporal and spatial identity, Puar uses Deleuze's theory of assemblages to flesh out his concept. Assemblage, instead of an intersectional identity that “colludes with the disciplinary apparatus of the State… which simply desires the disorder of identity to be fit into a stereotyped grid”; assemblages are non-linear sets of attributes that contribute to forming an individual. These non-rigid and non-categorical aspects work together to simultaneously define and redefine a person or people. I imagine this reading was assigned primarily to complicate the idea of ​​intersectionality as a useful tool of sociological analysis. If we as sociologists only work to generate productive information through interrogative research, rather than work to create less productive assemblages of how networks of people fail to fit structures, our work only fuels the machines we seek to dismantle. Through this theory, Puar uses a “queer assemblage” a collection of all cultural, historical and sociopolitical identity trappings to redefine the nature of the “terrorist”. Puar divides his arguments into three sections. First, he attacks queer liberalism for its unwitting complicity in… paper bodies and ending life. This form of weaponry challenges the idea that power works to create and maintain bodies, this “necropolitical force works to extinguish life, rather than create it. This sort of backwardness of our system (Western world) is a “queer force” and further works to alienate the “terrorist”. Finally, Puar uses the misguided attacks on the Sikh community in the United States to show how the body of the “terrorist” is used as a site for the use of power. To illustrate, Sikh men, following the 9/11 attacks, were accused of hate crimes for wearing turbans, their bodies attacked simply because they were different. Puar uses the slur "monster-terrorist-faggot" to highlight the interconnected nature of sexuality and power and the consequences for the "queer body" that are similar, if not identical, to attacks against queer "native" sexual groups.