Men's Modesty, Religion, and the State: Spaces of Collision

This article examines religious practices in the United States, which govern modesty and other dress norms for men. I focus both on the spaces within which they most collide with regulatory regimes of the state and the legal implications of these norms, particularly for observant Muslim men. Undergirding the research are those ‘‘gender equality’’ claims made by many religious adherents, that men are required to maintain proper modesty norms just as are women. Also undergirding the research is the extensive anti-Islam bias in American culture today. The spaces within which men’s religiously proscribed dress and grooming norms are most at issue—indicated by First Amendment legal challenges to rights of religious practice—are primarily those state-controlled, total institutions Goffman describes, such as in the military and prisons. The implications of gendered modesty norms are important, as state control over religious expression in prisons, for example, is much more difficult to contest than in other spaces, although this depends entirely on who is doing the contesting and within which religious context. In American society today—and particularly within the context of growing Islamaphobia following the 9/11 attacks—the implications are greatest for those men practicing ‘‘prison Islam.’’

La religion comme facteur de réhabilitation sociale. Réflexions sur les acteurs autorisés de l'islam dans les prisons suisses

L'accompagnement spirituel dans les prisons suisses est dominé par un modèle mono-culturel chrétienne. Or, la présence importante de détenus de confession musulmane dans les établissements pénitentiaires incite ceux-ci à organiser un soutien spirituel adapté à cette catégorie de leur population. Dans quel cadre légal cet accompagnement spirituel se déroule-t-il? Quelle forme prend-il ? Quels sont ceux (et plus rarement celles) qui assistent spirituellement les détenus musulmans ? Cet article propose de répondre à ces questions en énonçant les principes juridiques relatifs à l'exercice de la religion en contexte carcéral et en présentant des profils d'intervenants musulmans de prison.

HIV risk behaviour and prevention in prison: a bleach programme for inmates in NSW

One hundred and eighty-one inmates in AIDS education courses were surveyed about their risk behaviour and access to disinfectants for syringe cleaning in 1993, Overall, 40% of respondents reported HIV risk behaviour in prison. One-quarter of respondents reported injecting, of whom three-quarters reported sharing syringes in prison. Most respondents who shared syringes reported cleaning them with disinfectants (96%), even though only one-third reported having easy access to disinfectants. One-sixth of respondents reported sharing tattooing equipment, of whom two-thirds reported using a disinfectant to clean the tattoo needle. Few respondents reported fellatio (8%) or anal intercourse (4%) in prison. Although some respondents faced difficulty in obtaining disinfectants, almost all respondents cleaned syringes with bleach when sharing. High levels of risk behaviour in prison might be reduced by methadone maintenance and condom programmes. A trial of strict one-for-one syringe exchange warrants consideration.

John Waldridge, The Leaven of the Ancients: Suhrawardi and the Heritage of the Greeks, SUNY Series in Islam (Albany: State University of New York Press, 1999). Pp. 323

In the Leaven of the Ancients, John Walbridge studies the appropriation of non–Peripatetic philosophical ideas by an anti–Aristotelian Islamic philosopher, Shihab al-Din al-Suhrawardi (d. 1191). He proposes a comprehensive explanation of the origin of Suhrawardi's philosophical system, a revival of the “wisdom of the Ancients” and its philosophical affiliations “grounded” in Greek philosophy (p. xiii). Walbridge attempts to uncover the reasons for Suhrawardi's rejection of the prevailing neo–Aristotelian synthesis in Islamic philosophy, Suhrawardi's knowledge and understanding of non–Aristotelian Greek philosophy, the ancient philosophers Suhrawardi was attempting to follow, the relationship between Suhrawardi's specific philosophical teachings (logic, ontology, physics, and metaphysics), and his understanding of non–Aristotelian ancient philosophy and the relationship between Suhrawardi's system and the major Greek philosophers, schools, and traditions—in particular the Presocratics, Plato, and the Stoics (p. 8). Copyright © 2003 Cambridge University Press

How far have reforms gone in Islam?

The encounter of East and West has initiated a period of reforms in Muslim societies. Some of the legal reforms enacted by premodern and modem Muslim states have been hailed as victories for women's rights in Islam. A historical and comparative perspective on the issue reveals that this is far from being true. Reforms constitute a far more complex issue. In many Muslim countries, Islamic law remained the main reference in matters pertaining to family and personal laws. To this day, women's rights remain a sensitive issue. A look at some modem Muslim legislations regarding divorce and polygamy illustrates both the tension that exists between the duties of modem states to uphold women's rights and their alleged Islamic principles and the tension that exists between state and religion. Paradoxically, recent developments in Iran illustrate aptly that some sort of reforms of family laws may be envisioned within the strictures of an Islamic society where Islamic law rules. (C) 2003 Elsevier Science Ltd. All rights reserved.