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This article examines the slow eclipse of the rehabilitative ideal within the Sudanese prison system in the period from independence in 1956 till the removal of the third parliamentary regime in 1989. It contends that Jacfar Numayri's ‘Islamization’ of the criminal and penal system in 1983, which has been interpreted by some as an act of religious revival aiming to replace a series of externally imposed and European laws, cannot be understood purely in cultural terms. It will demonstrate that the Sudanese prison professionals of the post-colonial era pursued rehabilitative ideals with greater enthusiasm than their colonial predecessors. However, they were hampered by the limited resources offered to them by a government that became increasingly less interested in infrastructural social control and more concerned with exercising direct physical violence against both political and non-political transgessors of the state's law. [ABSTRACT FROM PUBLISHER]

This chapter is concerned with the way in which Muslim jurisprudence dealt with the body of female slaves in two Muslim societies: Morocco and the Sudan. While the depiction and the representation of the slave body have generated a great deal of debate among scholars working on slavery in the New World, this subject has received little attention amongst both Islamicists and Africanists. The literature on slavery in the American South and in the Caribbean has shown that the depiction of the slave body reveals a great deal about the reality of slavery, the relations of power and control, and the cultural codes that existed within the slave societies. The slave physical appearance and gestures were used to distinguish between the slaves and free and to justify slavery. Throughout the Americas slaves were routinely branded as a form of identification right up to the eighteenth century. Although the body of the slaves from both sexes was subjected to the same depiction, the treatment of female slaves deserves further exploration. As many scholars have argued, slave women suffer the double jeopardy of being both a slave and a woman. Moreover, the body of the female slave in Muslim societies is of particular significance as many of them were used for sexual purposes, as mistresses and concubines. The chapter shows that the reproductive role of female slaves became a major justice issue, particularly in their struggle for freedom. [ABSTRACT FROM AUTHOR]