Braithwaite’s Reintegrative Shaming Theory & Research Demonstrate It’s Counterproductive to Dress Inmates in Hot Pink Uniforms

I’ve written about a nearby prison’s decision to compel inmates to wear hot pink uniforms. A friend wrote me:

John Braithwaite‘s reintegrative shaming theory and research is relevant here. Shaming can be effective, but mostly only if it is reintegrative instead of stigmatizing. I’d say this is an example of the latter since it relies on stereotypes that pink is feminine and beliefs that pink is emasculating to men, thus attempting to stigmatize these incarcerated men as girly or even gay. It relies on the idea that being labeled girly or gay is an insult and thus perpetuates multiple forms of gender oppression.

So there you have it. I wasn’t making it up.

Read the article I liked to above about Braithwaite. it discusses his most famous book, Crime, Shame and Reintegration, but the link to it in the article is broken.

Why do white southerners commit more personal conflict murders than other white Americans?

On September 9, 2014, GRU Professor Kim Davies is scheduled to talk about the higher incidence of personal conflict murders among whites in the U.S. south than whites in other regions of the country. Her talk is based on the book Culture Of Honor: The Psychology Of Violence In The South by Richard E. Nisbett and Dov Cohen, which I reviewed at

Meet Rachid Id Yassine, a sociologist of Islam


Meet Rachid Id Yassine, a sociologist of Islam.

I certainly had the pleasure of doing so at the International Book Fair of Casablanca (Salon International de l’Edition et du Livre). He and I participated in a panel and two radio programs around the topic of Islam and the West. The young man of 32 and father of seven is a Moroccan-born French national who never ceases to complicate identity categories, leaving the listener very little to hang onto. If you talk about the clash of civilizations, he would reply that we are actually living the end of civilizations. To him, there is no such thing as an Islamic culture. Islam is experienced differently in different cultures, whether these cultures are Tunisian, Berber, or French.  At the café litteraire at which he presented his book L’Islam d’Occident?  Introduction à l’étude des musulmans des sociétés occidentals (2011), Rachid talked about the phenomenon of wanting to emulate Western habits while remaining within Islamic bounds. Hence Muslims seek food products like sausages and beer but want them to be halal, a business niche that the nation of Malaysia dominates. Muslims participate in the capitalism but prefer Islamic banking and finance to assuage their minds. There are now hijab fashion shows and Muslim rock and rap musicians. In short, Muslims want to be part of a Western culture that is halal. It seems to be their last stand against the infidel.

With his astonishing fluency and rich vocabulary, Rachid promotes what he calls “un discours savant” and wants to deflate passions (depassioner le discours) around debates regarding Islam, the West and identities. And he certainly displays this emotional sang-froid in his very passionate presentations. I can’t wait to read his book and his other writings.

Call for Essays: Prisons, Peace, and Social Justice

Call for Essays: Prisons, Peace, and Social Justice

Peace Review: A Journal of Social Justice is an international journal distributed in more than 50 nations. We seek essays on the above theme for a special issue.
“During the civil rights movement and the peace movement against the Vietnam War, the Rev. Martin Luther King, Jr. taught us that the bombs we drop overseas explode in our own cities. There was hope at the demise of the Cold War that the Military Industrial Complex would be dismantled. Instead, it has expanded to many more fronts-including the domestic front, where it is paralleled by the ‘Prison Industrial Complex’…The domestic ‘war on crime’
calls for a domestic peace agenda” (Magnani and Wray, Beyond Prisons 2006, 4-5). 


“The peace movement provides us with an analysis of events and alternative solutions to foreign policy problems. A similar nonmilitary interpretation of crime and justice issues is needed. Solutions free from the violence of caging or death are required. It is essential that [prison] abolitionists join together to begin to build that kind of movement capability. In the eyes of some, we are already bound together. They have dismissed us as ‘dreamers, crackpots and sentimentalists’” (Critical Resistance, Instead of Prisons 2005 [1976], 18-19).

“The prison is like a rather disciplined barracks…” (Foucault, Discipline and Punish 1977, 233).

Peace Review: A Journal of Social Justice (Routledge) is dedicating issue 23.3, “Prisons, Peace, and Social Justice,” to exploring the intersection of Peace Studies and Prison Studies, two burgeoning interdisciplinary fields that promise to challenge basic assumptions about the modern world and offer radical analysis and possible solutions. Essays are welcome on any aspect of this issue’s theme, broadly conceived. Submissions that address global issues and perspectives are especially encouraged. Topics may include but are not limited to:

? restorative justice ? transformative justice ? militarism and the carceral society ? theorizing the domestic and foreign “enemy” ? critiquing deterrence based arguments for war and prison ? books not bombs, education not incarceration: a penal/war economy, public education, and democracy ?
peacemaking as a viable alternative to aggression and banishment ?
rethinking occupation and criminality ? war at the borders: immigrant detention and the right to free movement ? forgiveness and the death penalty ? invisible legacies: psychological trauma from war and incarceration ? LGBT oppression and state violence ? capitalist globalization and the normalization of cages and weaponry ? philosophical arguments about human nature in Peace Studies and Prison Studies ? race, class, gender, sexuality, religion, nationality, and the criminalized Other ? anti-prison pacifist philosophies and practices ? prison as a tool of war, imperialism, white supremacy, and class domination ? violence of the “war on crime” against partners/spouses, children, and communities ? political prisoners and prisoners of conscience ? looking again at retributivist ethics: the past or the future? ? anti-capitalist, anti-racist, and feminist critiques of the roots of war and incarceration ?  “lock ‘em up” and “shoot ‘em up”
masculinities: toward alternative, liberatory gender constructions ?  nature of things: war, prison, and environmental racism ? cross-cultural analysis of non-violent, non-carceral attempts to remedy conflict with social justice ? pedagogies of peace, freedom, and reconciliation ? taking steps toward realizing the “impossible”: coalition-building and other strategies for a world without walls and wars

Interested writers should submit essays (2,500-3,500 words) and 2-3 line bios to Peace Review no later than April 15, 2011. Essays should be jargon- and footnote-free.

See Submission Guidelines at:

Peace Review is a quarterly, multidisciplinary transnational journal of research and analysis focusing on the current issues and controversies that underlie the promotion of a more peaceful world. We publish essays on ideas and research in peace studies, broadly defined. Essays are relatively short (2,500-3,500 words), contain no footnotes or exhaustive bibliography, and are intended for a wide readership. The journal is most interested in the cultural and political issues surrounding conflicts occurring between nations and peoples.

For more information on the journal and issues of style and formatting, see:

Send essays to:
Robert Elias (Editor) or Kerry Donoghue (Managing Editor) Peace Review University of San Francisco 2130 Fulton Street San Francisco, CA 94117-1080 USA

or by email:
Kerry Donoghue
Managing Editor, Peace Review (2010 Utne Press Award Finalist) University of San Francisco 2130 Fulton Street San Francisco, CA 94117-1080
Phone: 415-422-2910