Iterated by politicians, journalists, academics, judges, teachers, and many others, on a broad spectrum of different political views, but more prominently from the (far) right. Slight variations of this discourse have been uttered in French, Dutch, German, English, and many other languages.

The ontological differences between Muslims and Westerners are so immense to the point that, allegedly, these two constructed groups hold diametrical opposed conceptions toward live and death, вЂњThey love death,вЂќ we have been told, вЂњas we love lifeвЂќ (Roy, 2017, p. This premodern world, moreover, in sharp contrast to Western civilization, is considered to hold an innate sense of violence that, at best, is barely contained, and lurks in Muslim subjectivities, waiting to be activated through processes of radicalization, extremism, Islamism, and ultimately terrorism. Islam may or may not be the ultimate factor behind all of this, but certainly plays a role, for it represents a religious force, as the story continues, that does not, and might inherently not be able to, respect the separation between religion and the state which is taken to be a central feature of Western civilization. This atavistic world of inequality also renders Muslims intolerant toward sexual diversity and sexual minorities. Muslim men oppress Muslim women, and the most pristine example of such oppression is the hijab. Muslims live in an archaic world of gender inequality. This does not imply, however, that the problematization of Muslims and Islam is confined to Europe, as Executive Order 13,769 (the вЂњMuslim banвЂќ) in the US, the Citizenship Amendment Act in India, or the Xinjiang вЂњre-education campsвЂќ in China, to name but a few examples, testify to. Our analysis of the contemporary problematization of Muslims is focused on Europe. In Europe, so the story goes, Muslims do not integrate into the nation-state and remain isolated from society and its values, they do not speak the national language, they are underachievers in schools, have lower rates of employment and higher birth rates vis-Г -vis вЂњWestern natives.вЂќ 2 2 This work is part of the research programme EnGendering Europe's Muslim Question with project number 016.Vici.185.077, which is financed by the Dutch Research Council (NWO). Today вЂњMuslimsвЂќ exist as a controversy of sorts вЂњMuslimsвЂќ are a problem, discursively crafted as a question longing for answers and interventions. Finally, the article proposes reading the population replacement discourse as a deployment of biopolitics and one of its many techniques, namely, eugenics.

The analysis continues by focusing on two images juxtaposing life and death as imagined within the replacement discourse, and that capture that discourse in powerful albeit disturbing ways. The article begins by sketching the contours of the contemporary вЂњMuslim QuestionвЂќ and proceeds with a critical engagement with the literature positing a deliberate and combative strategy by вЂњMuslimsвЂќ centered on birth rates-seen by these authors as a tactical warfare-to allegedly replace European вЂњnativeвЂќ populations. It argues that concerns about вЂњMuslim demographicsвЂќ within Europe have been entertained, mobilized, and deployed to not only construct Muslims as problems and dangers to the present and future of Europe, but also as calls to revive eugenic policies within the frame of biopower. This article approaches the analytic of the вЂњMuslim QuestionвЂќ through the prism of the discursive and conspiratorial use of demographics as an alleged threat to Europe.

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