Prison Reforms Quotes

I have received no assurance that anything we can do will eradicate suffering. I think the best results are obtained by people who work quietly away at limited objectives, such as the abolition of the slave trade, or prison reform, or factory acts, or tuberculosis, not by those who think they can achieve universal justice, or health, or peace. I think the art of life consists in tackling each immediate evil as well as we can.

Whenever I listened to his friends speak about issues like prison reform, climate change, the opioid epidemic, in the simultaneously intelligent but utterly vacuous way of people who think it's important simply to weigh in, to have an opinion, I would bristle. I would think, What is the point of all of this talk? What problems do we solve by identifying problems, circling them?

The prisons in the United States had long been an extreme reflection of the American system itself: the stark life differences between rich and poor, the racism, the use of victims against one another, the lack of resources of the underclass to speak out, the endless "reforms" that changed little. Dostoevski once said: "The degree of civilization in a society can be judged by entering its prisons." It had long been true, and prisoners knew this better than anyone, that the poorer you were the more likely you were to end up in jail. This was not just because the poor committed more crimes. In fact, they did. The rich did not have to commit crimes to get what they wanted; the laws were on their side. But when the rich did commit crimes, they often were not prosecuted, and if they were they could get out on bail, hire clever lawyers, get better treatment from judges. Somehow, the jails ended up full of poor black people.

It becomes more and more difficult to avoid the idea of black men as subjects of not just racial profiling but of an insidious form of racial obliteration sanctioned by silence.

We’re having another meeting tonight, if you can come,” Yaakov said. “The soldiers are watching the village very closely,” she said, speaking in a whisper. “They are on the lookout for anyone who might be involved in organizing.” Arguments continued in all corners of the room. One man vehemently warned, “Anyone involved in advancing reforms or revolution against the government could face prison or a firing squad.

Every society has the criminals that it deserves.

Any person who claims to have deep feeling for other human beings should think a long, long time before he votes to have other men kept behind bars--caged. I am not saying there shouldn't be prisons, but there shouldn't be bars. Behind bars, a man never reforms. He will never forget. He will never get completely over the memory of the bars.

Only in America could a President achieve the lowest ever black and Hispanic unemployment, have black business startups skyrocket 400%, see wages go up for black workers, advocate for prison reform, pardon wrongfully convicted people of color, and still be called a racist

In seeking to severely penalize criminals society by putting the criminals away behind safe walls actually provide them with the means of greater strength for future atrocities glorious and otherwise.

I think the best results are obtained by people who work quietly away at limited objectives, such as the abolition of the slave trade, or prison reform, or factory acts, or tuberculosis, not by those who think they can achieve universal justice, or health, or peace.

As in the political sphere, the child is taught that he is free, a democrat, with a free will and a free mind, lives in a free country, makes his own decisions. At the same time he is a prisoner of the assumptions and dogmas of his time, which he does not question, because he has never been told they exist. By the time a young person has reached the age when he has to choose (we still take it for granted that a choice is inevitable) between the arts and the sciences, he often chooses the arts because he feels that here is humanity, freedom, choice. He does not know that he is already moulded by a system: he does not know that the choice itself is the result of a false dichotomy rooted in the heart of our culture. Those who do sense this, and who don't wish to subject themselves to further moulding, tend to leave, in a half-unconscious, instinctive attempt to find work where they won't be divided against themselves. With all our institutions, from the police force to academia, from medicine to politics, we give little attention to the people who leave—that process of elimination that goes on all the time and which excludes, very early, those likely to be original and reforming, leaving those attracted to a thing because that is what they are already like. A young policeman leaves the Force saying he doesn't like what he has to do. A young teacher leaves teaching, here idealism snubbed. This social mechanism goes almost unnoticed—yet it is as powerful as any in keeping our institutions rigid and oppressive.

Most people end up being conformists; they adapt to prison life. A few become reformers; they fight for better lighting, better ventilation. Hardly anyone becomes a rebel, a revolutionary who breaks down the prison walls. You can only be a revolutionary when you see the prison walls in the first place.

Between 1990 and 2005, a new prison opened in the United States every ten days. Prison growth and the resulting “prison-industrial complex”—the business interests that capitalize on prison construction—made imprisonment so profitable that millions of dollars were spent lobbying state legislators to keep expanding the use of incarceration to respond to just about any problem. Incarceration became the answer to everything—health care problems like drug addiction, poverty that had led someone to write a bad check, child behavioral disorders, managing the mentally disabled poor, even immigration issues generated responses from legislators that involved sending people to prison. Never before had so much lobbying money been spent to expand America’s prison population, block sentencing reforms, create new crime categories, and sustain the fear and anger that fuel mass incarceration than during the last twenty-five years in the United States.

No one who worked in "Corrections" appeared to give any thought to the purpose of our being there, any more than a warehouse clerk would consider the meaning of a can of tomatoes, or try to help those tomatoes understand what the hell they were doing on the shelf.

I chose to forgive. I chose to stay vigilant to any signs of anger or hate in my heart. They took thiry years of my life. If I couldn't forgive, if I couldn't feel joy, that would be like giving them the rest of my life. The rest of my life is mine. Alabama took thirty years. That was enough.

I am glad you like what I said of Mrs. Elizabeth Fry (prison and mental hospital reformer). She is very unpopular with the clergy; examples of living, active virtue disturb our repose and give one to distressing comparisons; we long to burn her alive.

They call it free time and it's the biggest lie because we are still here

I’m now reading Tertullian, Cyprian, and others of the church fathers with great interest. In some ways they are more relevant to our time than the Reformers, and at the same time they provide a basis for talks between Protestants and Roman Catholics.

MAKE us masters of ourselves,” wrote the prison reformer Sir Alexander Paterson, “that we may be the servants of others.

The employment of children is doing more to fill prisons, insane asylums, almshouses, reformatories, slums, and gin shops than all the efforts of reformers are doing to improve society.

Whenever you conceptualize social justice struggles, you will always defeat your own purposes if you cannot imagine the people around whom you are struggling as equal partners. Therefore if, and this is one of the problems with all of the reform movements, if you think of the prisoners simply as the objects of the charity of others, you defeat the very purpose of antiprison work. You are constituting them as an inferior in the process of trying to defend their rights.

The administrations in charge never cease announcing supposedly necessary reforms: to reform schools, to reform industries, hospitals, the armed forces, prisons. But everyone knows that these institutions are finished, whatever the length of their expiration periods. It’s only a matter of administering their last rites and of keeping people employed until the installation of the new forces knocking at the door. These are the societies of control, which are in the process of replacing the disciplinary societies. ‘Control’ is the name Burroughs proposes as a term for the new monster, one that Foucault recognizes as our immediate future.

Prisoners are ideal employees. They do not receive benefits or pensions. They earn under a dollar an hour. Some are forced to work for free. They are not paid overtime. They are forbidden to organize and strike. They must show up on time. They are not paid for sick days or granted vacations. They cannot alter working conditions or complain about safety hazards. If they are disobedient, or attempt to protest their pitiful wages and working conditions, they lose their jobs and are often segregated in isolation cells. The roughly one million prisoners who work for corporations and government industries in the American prison system are a blueprint for what the corporate state expects us all to become. And corporations have no intention of permitting prison reforms to reduce the size of their bonded workforce. In fact, they are seeking to replicate these conditions throughout the society.

He was opposed to capital punishment—“institutionalized sadism,” he termed it—and in favor of prison reforms that would emphasize rehabilitation. His opinions were generally conservative, however, and he did not subscribe to the fashionable view of the sixties that criminals were victims of society.

There is unique gravity to an actual prison sentence, the violence of locking a human being in a cage. Yet the system is broader than the buildings called "prisons." Manipulation, confinement, punishment, and deprivation can take other forms - forms that may be less easily recognized as the violence they are.

One is One Heart, you bully, you punk, I'm wrecked, I'm shocked stiff. You? you still try to rule the world--though I've got you: identified, starving, locked in a cage you will not leave alive, no matter how you hate it, pound its walls, & thrill its corridors with messages. Brute. Spy. I trusted you. Now you reel & brawl in your cell but I'm deaf to your rages, your greed to go solo, your eloquent threats of worse things you (knowing me) could do. You scare me, bragging you're a double agent since jailers are prisoners' prisoners too. Think! Reform! Make us one. Join the rest of us, and joy may come, and make its test of us.

Many types of treatment claim to be about fixing the so-called problems of madness. The real problem is that certain ways of experiencing the world are seen as categorical threats— to normativity, to capitalism, to hierarchy, to the system itself. And our society's answer to a perceived threat is, of course, confinement.

Free trade: for the benefit of the working class. Protective duties: for the benefit of the working class. Prison Reform: for the benefit of the working class. This is the last word and the only seriously meant word of bourgeois Socialism. It is summed up in the phrase: the bourgeois is a bourgeois—for the benefit of the working class.

Taking an abolitionist stance does not mean refusing to engage in incremental change, nor does it mean abandoning efforts to improve conditions inside prisons. Rather, abolitionists engage in 'abolitionist reforms' or 'non-reformist reforms.' These are reforms that either directly undermine the prison industrial complex or provide support to prisoners through strategies that weaken, rather than strengthen, the prison system itself. For example, rather than lobbying for bigger prison health budgets to care for elderly prisoners, an abolitionist reform strategy would aim to get elderly prisoners out on compassionate release to obtain healthcare in the community. --S. Lamble

Will patrols his heterosexuality like a prison guard who has recently lost faith in the penal system. Or maybe one who favours reform of the penile system (thanks and sorry . . .).

It is not the prisoners that need reformation. It is the prisons.

We do not hate the person but the crime they commit and our job was to treat them as humanely as possible so they had a chance of reforming.

People ask me how I can stay in Alabama. Why wouldn't I leave? Alabama is my home. I love Alabama--the hot days in summer and the thunderstorms in winter. I love the smell of the air and the green of the woods. Alabama has always been God's country to me, and it always will be. I love Alabama, but I don't love the State of Alabama. Since my release, not one prosecutor, or state attorney general, or anyone having anything to do with my conviction has apologized. I doubt they ever will. I forgive them...I made a choice...I chose to forgive.

William Julius Wilson makes this point in his book, When Work Disappears. In his view, it is massive unemployment and not the lack of family values that has devastated our inner-cities and placed one-third of our young men-denied even menial jobs when they lacked education and skills-in prison or in the jaws of the criminal court system, most of them for nonviolent drug offenses.2

I asked Troit, ‘What was it about the gang leaders that made you want to be more like them?’ Troit answered, ‘To be truthful, I used to feel good in their presence. I used to feel wanted in their presence. I used to feel appreciated in their presence. In their presence, you can sit down and talk and you can feel that they appreciate you. Troit Lynes, former death row inmate of Her Majesty Prison in The Bahamas

It's like this,' began the elder. 'All these sentences of hard labour in Siberian prisons, and formerly with flogging, too, do not reform anyone and, what's more, scarcely deter even one criminal, and, far from diminishing, the number of crimes are steadily increasing. You have to admit that. It therefore follows that society is not in the least protected, for though a harmful member is cut off automatically and exiled to some remote spot just to get rid of him, another criminal takes his place at once, and often, two, perhaps. If anything does protect society even today and indeed reforms the criminal himself and brings about his regeneration, it is, again, only the law of Christ, which reveals itself in the awareness of one's own consciousness. Only by recognizing his own guilt as a son of a Christian society, that is, of the Church, does the criminal recognize his guilt towards society itself, that is, towards the Church. The criminal today, therefore, is capable of recognizing his guilt only towards the Church, and not towards the State.

There are hundreds of political prisoners right now in America’s jails who were so taken by Malcolm [X’s} spirit that they became warriors and the powers that be understood them as warriors. They knew that a lot of these other middle-class [black] leaders were not warriors; they were professionals; they were careerists. But these warriors had callings, and they have paid an incalculable and immeasurable price in those cells.

Most incarcerated women—nearly two-thirds—are in prison for nonviolent, low-level drug crimes or property crimes. Drug laws in particular have had a huge impact on the number of women sent to prison. “Three strikes” laws have also played a considerable role. I started challenging conditions of confinement at Tutwiler in the mid-1980s as a young attorney with the Southern Prisoners Defense Committee. At the time, I was shocked to find women in prison for such minor offenses. One of the first incarcerated women I ever met was a young mother who was serving a long prison sentence for writing checks to buy her three young children Christmas gifts without sufficient funds in her account. Like a character in a Victor Hugo novel, she tearfully explained her heartbreaking tale to me. I couldn’t accept the truth of what she was saying until I checked her file and discovered that she had, in fact, been convicted and sentenced to over ten years in prison for writing five checks, including three to Toys “R” Us. None of the checks was for more than $150. She was not unique. Thousands of women have been sentenced to lengthy terms in prison for writing bad checks or for minor property crimes that trigger mandatory minimum sentences. The collateral consequences of incarcerating women are significant. Approximately 75 to 80 percent of incarcerated women are mothers with minor children. Nearly 65 percent had minor children living with them at the time of their arrest—children who have become more vulnerable and at-risk as a result of their mother’s incarceration and will remain so for the rest of their lives, even after their mothers come home. In 1996, Congress passed welfare reform legislation that gratuitously included a provision that authorized states to ban people with drug convictions from public benefits and welfare. The population most affected by this misguided law is formerly incarcerated women with children, most of whom were imprisoned for drug crimes. These women and their children can no longer live in public housing, receive food stamps, or access basic services. In the last twenty years, we’ve created a new class of “untouchables” in American society, made up of our most vulnerable mothers and their children.

In Waquant's words: "Racial division was a consequence, not a precondition of slavery, but once it was instituted it became detached from its initial function and acquired a social potency all its own." After the death of slavery, the idea of race lived on/

At the heart of any school reforms that aren’t simply tuning the mudsill mechanism lie two beliefs: 1) That talent, intelligence, grace, and high accomplishment are within the reach of every kid, and 2) That we are better off working for ourselves than for a boss.

If, instead of saying that thieves will go to prison or liars will go to hell, we could make people think that stealing is as bad as going to a funeral in a coloured tie, or lying as bad as frying a sausage on the parlour fire, we should achieve a colossal reformation.

Unlike prisons, psychiatric institutions can be entered voluntarily, and people often turn to them in pursuit of treatment. But when used involuntarily as prison replacements, hospitals mimic persons in eerie ways— and the most oppressed people experience the brunt of the trauma and violence.

Therefore if, and this is one of the problems with all of the reform movements, if you think of the prisoners simply as the objects of the charity of others, you defeat the very purpose of antiprison work. You are constituting them as an inferior in the process of trying to defend their rights.

Maya Schenwar and Victoria Law’s book Prison by Any Other Name: The Harmful Consequences of Popular Reforms, we’ve learned how to send people into outer space and how to shrink a powerful computer into a device that fits into the palm of our hand, yet we haven’t yet learned how to face our racial history or how to tell the truth about the devastation wrought by colonialism, militarism, and global capitalism. We’ve learned how to develop powerful surveillance systems and how to build missiles that can reach halfway around the globe. But what have we learned about the true meaning of justice?

Golden bars make no less a prison than a coffin on a hill. And in caged reformation, one wanders aimless still. The rafters now a recollection of sacred suppression. How the morning dawn strikes mourning confession. Now Death yields a harvest of the living masses. We walk toward its path no earthly power surpasses.

One cannot judge of crime with ready-made opinions: its philosophy is a little more complicated than people think. It is acknowledged that neither convict prisons, nor the hulks, nor any system of hard labour ever reformed a criminal. These forms of chastisement only punish him and reassure society against the offences he might commit.

Don't promote yourself as a country of constitutionality and compassion if you honestly believe that putting people in prison and treating them like animals is justified. Stop all the hype that we live in a free and democratic society. I used to ramble on about the same stuff. But now—are we really a country that believes in fairness and compassion? Are we really a country that treats people fairly? I've met good men—yes, good men—in prison who made mistakes out of stupidity or ignorance, greed, or just bad judgment, but they did not need to be sent to prison to be punished; eighteen months for catching too many fish; two years for inflating income on a mortgage application; three months for selling a whale's tooth on eBay; fifteen years for a first-time nonviolent drug conspiracy in which no drugs were found or seized. There are thousands of people like these in our prisons today, costing American taxpayers billions of dollars when these individuals could be punished in smarter, alternative ways. Our courts are overpunishing decent people who make mistakes, and our prisons have no rewards or incentives for good behavior. In this alone criminal justice and prison systems contradict their own mission statements (244).

Very little research was available relative to interviewing prison inmates, and what there was pertained specifically to convictions, probation and parole, and rehabilitation. However, the record seemed to indicate that violent and narcissistic inmates, on the whole, were incorrigible—meaning they were not able to be controlled, improved, or reformed. By talking to them, we hoped to learn if this was indeed the case.

We're trying to help people on death row. We're trying yo stop the death penalty, actually. We're trying to do something about prison conditions and excessive punishment. We want to free people who've been wrongly convicted. We want to end unfair sentences in criminal cases and stop racial bias in criminal justice. We're trying to help the poor and do something about indigent defense and the fact that people don't get the legal help they need. We're trying to help people who are mentally ill. We're trying to stop them from putting children in adult jails and prisons. We're trying to do something about the poverty and hopelessness that dominates poor communities. We want to see more diversity in decision-makingroles in the justice system. We're trying to educate people about racial history and the need for racial justice. We're trying to confront abuse of power by police and prosecutors.

We're trying to help people on death row. We're trying to stop the death penalty, actually. We're trying to do something about prison conditions and excessive punishment. We want to free people who've been wrongly convicted. We want to end unfair sentences in criminal cases and stop racial bias in criminal justice. We're trying to help the poor and do something about indigent defense and the fact that people don't get the legal help they need. We're trying to help people who are mentally ill. We're trying to stop them from putting children in adult jails and prisons. We're trying to do something about the poverty and hopelessness that dominates poor communities. We want to see more diversity in decision-makingroles in the justice system. We're trying to educate people about racial history and the need for racial justice. We're trying to confront abuse of power by police and prosecutors.

To put it more plainly, suppose a small group of earnest Christian laymen were taken prisoner and settled in the middle of the desert without any episcopally ordained priest among them; and they then agreed to choose one of themselves, whether married or not, and endow him with the office of baptizing, administering the sacrament, pronouncing absolution, and preaching; that man would be as truly a priest as if he had been ordained by all the bishops and the popes.

The Secret Service was still overwhelmingly an agency of cops who preferred long prison sentences for bad guys rather than sentencing reform, who, like Trump, tended to speak dismissively about women, minorities, and immigrants. A large number of the Service’s agents and officers, unlike so many other career civil servants in Washington, were pleased to see the man who spoke their language step onto the White House’s North Portico on Inauguration Day to enter his new home.

India is a land where contradictions will continue to abound, because there are many Indias that are being transformed, with different levels of intensity, by different forces of globalization. Each of these Indias is responding to them in different ways. Consider these coexisting examples of progress and status quo: India is a nuclear-capable state that still cannot build roads that will survive their first monsoon. It has eradicated smallpox through the length and breadth of the country, but cannot stop female foeticide and infanticide. It is a country that managed to bring about what it called the ‘green revolution’, which heralded food grain self-sufficiency for a nation that relied on external food aid and yet, it easily has the most archaic land and agricultural laws in the world, with no sign of anyone wanting to reform them any time soon. It has hundreds of millions of people who subsist on less that a dollar a day, but who vote astutely and punish political parties ruthlessly. It has an independent judiciary that once set aside even Indira Gandhi’s election to parliament and yet, many members of parliament have criminal records and still contest and win elections from prison. India is a significant exporter of intellectual capital to the rest of the world—that capital being spawned in a handful of world class institutions of engineering, science and management. Yet it is a country with primary schools of pathetic quality and where retaining children in school is a challenge. India truly is an equal opportunity employer of women leaders in politics, but it took over fifty years to recognize that domestic violence is a crime and almost as long to get tough with bride burning. It is the IT powerhouse of the world, the harbinger of the offshore services revolution that is changing the business paradigms of the developed world. But regrettably, it is also the place where there is a yawning digital divide.

And it was the breaking up of this solidarity that was becoming the aim of penal and police repression. Yet out of the ceremony of the public execution, out of that uncertain festival in which violence was instantaneously reversible, it was this solidarity much more than the sovereign power that was likely to emerge with redoubled strength. The reformers of the eighteenth and nineteenth centuries were not to forget that, in the last resort, the executions did not, in fact, frighten the people. One of their first cries was to demand their abolition.

Forget the contracting end,” says Jocelyn. “It’s a sideshow. The main deal is the prison. Prisons used to be about punishment, and then reform and penitence, and then keeping dangerous offenders inside. Then, for quite a few decades, they were about crowd control – penning up the young, aggressive, marginalized guys to keep them off the streets. And then, when they started to be run as private businesses, they were about the profit margins for the prepackaged jail-meal suppliers, and the hired guards and so forth.” Stan nods; he understands all of this.

Forcing new loans upon the bankrupt on condition that they shrink their income is nothing short of cruel and unusual punishment. Greece was never bailed out. With their ‘rescue’ loan and their troika of bailiffs enthusiastically slashing incomes, the EU and IMF effectively condemned Greece to a modern version of the Dickensian debtors’ prison and then threw away the key. Debtors’ prisons were ultimately abandoned because, despite their cruelty, they neither deterred the accumulation of new bad debts nor helped creditors get their money back. For capitalism to advance in the nineteenth century, the absurd notion that all debts are sacred had to be ditched and replaced with the notion of limited liability. After all, if all debts are guaranteed, why should lenders lend responsibly? And why should some debts carry a higher interest rate than other debts, reflecting the higher risk of going bad? Bankruptcy and debt write-downs became for capitalism what hell had always been for Christian dogma – unpleasant yet essential – but curiously bankruptcy-denial was revived in the twenty-first century to deal with the Greek state’s insolvency. Why? Did the EU and the IMF not realize what they were doing? They knew exactly what they were doing. Despite their meticulous propaganda, in which they insisted that they were trying to save Greece, to grant the Greek people a second chance, to help reform Greece’s chronically crooked state and so on, the world’s most powerful institutions and governments were under no illusions. […] Banks restructure the debt of stressed corporations every day, not out of philanthropy but out of enlightened self-interest. But the problem was that, now that we had accepted the EU–IMF bailout, we were no longer dealing with banks but with politicians who had lied to their parliaments to convince them to relieve the banks of Greece’s debt and take it on themselves. A debt restructuring would require them to go back to their parliaments and confess their earlier sin, something they would never do voluntarily, fearful of the repercussions. The only alternative was to continue the pretence by giving the Greek government another wad of money with which to pretend to meet its debt repayments to the EU and the IMF: a second bailout.

Incarceration became the answer to everything—health care problems like drug addiction, poverty that had led someone to write a bad check, child behavioral disorders, managing the mentally disabled poor, even immigration issues generated responses from legislators that involved sending people to prison. Never before had so much lobbying money been spent to expand America’s prison population, block sentencing reforms, create new crime categories, and sustain the fear and anger that fuel mass incarceration than during the last twenty-five years in the United States. When

In the mid-1980s, Congress authorized the creation of the US Sentencing Commission to examine prison terms and codify norms to correct the arbitrary punishments meted out by unaccountable judges. First, in 1989 the commission’s guidelines for individuals went into effect, establishing a point system for how many years of prison a convicted criminal might get, based on the seriousness of the misconduct and a person’s criminal history. In 1991, amid public and congressional outrage that sentences for white-collar criminals were too light and fines and sanctions for corporations too lenient, the Sentencing Commission expanded the concept to cover organizations. It formalized the Sporkin-era regime of offering leniency in exchange for cooperation and reform. The new rules delineated factors that could earn a culprit mercy. In levying a fine, the court should consider, the sentencing guidelines said, “any collateral consequences of conviction.” 1 “Collateral consequences” was, and remains, an ill-defined concept. How worried should the government be if a punishment causes a company to go out of business? Should regulators worry about the cashiering of innocent employees? What about customers, suppliers, or competitors? Should they fret about financial crises? From this rather innocuous mention, the little notion of collateral consequences would blossom into the great strangling vine that came to be known after the financial crisis of 2008 by its shorthand: “too big to jail.” Prosecutors and regulators were crippled by the idea that the government could not criminally sanction some companies—particularly giant banks—for fear that they would collapse, causing serious problems for financial markets or the economy.

Don’t telegraph your goals; infiltrate the Democratic Party and other liberal institutions and subvert them; treat moral principles as dispensable fictions; and never forget that your political agenda is not the achievement of this or that reform but political power to achieve the socialist goal. The issue is never the issue. The issue is always power—how to wring power out of the democratic process, how to turn the political process into an instrument of control, how to use that control to fundamentally transform the United States of America, which is exactly what Barack Obama, on the eve of his election, warned he would do.

This may sound naive, but I didn't fully imagine that little girls grow up in this country with stories like yours. And that, I am sure, you are not the only one. That little girls grow up in tents and start smoking cigarettes by age eight. So seamlessly have we (those in power) written over stories and lives like yours that, to someone like me, it is very easy not to hear about lives like yours. Not to know or imagine they exist. Not to know that public policy is failing you. Not to know that the prison system is an impoverished and wholly inadequate response to your experience and that it, too, is failing you. Which means it's failing all of us.

There’s a reason for the mainstream bipartisan consensus around community policing: it maintains and expands the status quo. As advocates call for fewer police and less policing and criminalization, community policing becomes a way to reshape the narrative to position police as friendly beat cops who know everyone’s name. But community policing doesn’t make policing more effective, less hostile, or more accountable to the communities they serve in. Instead it allows police to further entrench their presence in neighborhoods, justify increases in their numbers, and even mobilize community members to participate in policing by surveilling our neighbors.

The Soviets replaced him with a non-Jewish figure, Imre Nagy. Nagy was a Communist, but a reformer rather than a Stalinist. He had stood out from the beginning of his political career, when in the 1920s he had been sent to prison for his Communist beliefs and had arrived there wearing a bowler hat. “A Communist with bowler hat!” exclaimed the Hungarian journalist Tibor Méray. “He must be a different kind of Communist.”6 Later, he got into trouble with his party for refusing to stand at attention when “The Internationale” was played. It had been suggested in the press and in American State Department documents that he could be a Hungarian version of Josip Broz Tito, the charismatic president of Yugoslavia: unique among Eastern Bloc leaders for publicly splitting from Stalin’s Soviet Union.

Racists, then, are indoctrinated citizens who think they are entitled and superior to all others, and therefore capable of committing racism and violence against them. I contend that indoctrinated individuals are prisoners to the walls built around them that keep them indoctrinated. Therefore, instead of seeing them as ‘enemies’, we need to apply the same methods of reform some thinkers have suggested to the prison system in that rather than being purely punitive, prisons should aspire to rehabilitate prisoners in such ways that they may return to society with better attitude, understanding, and healthier minds and bodies (all things lacking in racist people, if you think about it deeply). Even more important is to build a society in such a way that there would be little need to have prison systems in the first place.

One must act radically. When one pulls out a tooth, one does it with a single tug, and the pain quickly goes away. The Jew must clear out of Europe. Otherwise no understanding will be possible between Europeans. It's the Jew who prevents everything. When I think about it, I realise that I'm extraordinarily humane. At the time of the rule of the Popes, the Jews were mistreated in Rome. Until 1830, eight Jews mounted on donkeys were led once a year through the streets of Rome. For my part, I restrict myself to telling them they must go away. If they break their pipes on the journey, I can't do anything about it. But if they refuse to go voluntarily, I see no other solution but extermination. Why should I look at a Jew through other eyes than if he were a Russian prisoner-of-war? In the p.o.w. camps, many are dying. It's not my fault. I didn't want either the war or the p.o.w. camps. Why did the Jew provoke this war? A good three hundred or four hundred years will go by before the Jews set foot again in Europe. They'll return first of all as commercial travellers, then gradually they'll become emboldened to settle here—the better to exploit us. In the next stage, they become philanthropists, they endow foundations. When a Jew does that, the thing is particularly noticed—for it's known that they're dirty dogs. As a rule, it's the most rascally of them who do that sort of thing. And then you'll hear these poor Aryan boobies telling you : "You see, there are good Jews !" Let's suppose that one day National Socialism will undergo a change, and become used by a caste of privileged persons who exploit the people and cultivate money. One must hope that in that case a new reformer will arise and clean up the stables.

But President Obama wants us to discuss bigger issues as well. He wants to change the relationship in fundamental ways while in office. We won’t resolve this all in one meeting, but we want to discuss this in this channel. I then went through a long list of nearly every aspect in the U.S.-Cuba relationship that we wanted to change. The State Sponsor of Terrorism list; unwinding the U.S. embargo; restoring diplomatic relations; the reform of Cuba’s economy and political system, including Internet access, labor rights, and political freedoms. During the pauses for translation, I looked at Alejandro and thought about how he was processing this in a different language, informed by a different history, focused primarily on getting these Cubans out of prison. I ended by reiterating that Alan Gross’s release was essential for any of this to happen and noting that we would respect Cuban sovereignty—our policy was not to change the regime.

The mood and temper of the public in regard to the treatment of crime and criminals is one of the most unfailing tests of the civilization of any country. A calm and dispassionate recognition of the rights of the accused against the State, and even of convicted criminals against the State, a constant heart-searching by all charged with the duty of punishment, a desire and eagerness to rehabilitate in the world of industry all those who have paid their dues in the hard coinage of punishment, tireless efforts towards the discovery of curative and regenerating processes, and an unfaltering faith that there is a treasure, if you can only find it, in the heart of every man – these are the symbols which in the treatment of crime and criminals mark and measure the stored-up strength of a nation, and are the sign and proof of the living virtue in it.27 In 1908 and 1909 over 180,000 people were in prison in Britain, around half for failure to pay a fine on time.28 Churchill argued that more time should be allowed for payment, since the best principle for a prison system should be to ‘prevent as many people as possible from getting there’.29 He set in motion processes by which the number of people imprisoned for failing to pay a fine for drunkenness was reduced from 62,000 to 1,600 over the next decade.30 Churchill also searched for alternative punishments for petty offences, especially by children, as he saw prison as a place of last resort for serious offenders.31 When he visited Pentonville Prison in October, he released youths imprisoned for minor offences and although he was not at the Home Office long enough to reform the penal system as a whole, he reduced the sentences of nearly 400 individuals.32 He also introduced music and libraries into prisons, tried to improve the conditions of suffragettes imprisoned for disturbing the peace and reduced the maximum amount

But when he deals with the Winner that [Jesus] is the most romantic, in the sense most real. The world had always loved the Saint as being the nearest possible approach to the perfection of God. Christ, through some divine instinct in him, seems to have always loved the Winner as being the nearest possible approach to the perfection of man. His primary desire was not to reform people, any more than his primary desire was to relieve suffering. To turn an interesting thief into a tedious honest man was not his aim. He would have thought little of the Prisoner's Aid Society and other modern movements of the kind. The conversion of a Pharisee would not have seemed to him a great achievement by any means. But in a manner not yet understood of the world he regarded sin and suffering as being in themselves beautiful, holy things, and modes of perfection. It sounds a very dangerous idea. It is so. All great ideas are dangerous. That it was Christ's creed admits of no doubt. That is the true creed I don't doubt myself.

Christianity has been the means of reducing more languages to writing than have all other factors combined. It has created more schools, more theories of education, and more systems than has any other one force. More than any other power in history it has impelled men to fight suffering, whether that suffering has come from disease, war or natural disasters. It has built thousands of hospitals, inspired the emergence of the nursing and medical professions, and furthered movement for public health and the relief and prevention of famine. Although explorations and conquests which were in part its outgrowth led to the enslavement of Africans for the plantations of the Americas, men and women whose consciences were awakened by Christianity and whose wills it nerved brought about the abolition of slavery (in England and America). Men and women similarly moved and sustained wrote into the laws of Spain and Portugal provisions to alleviate the ruthless exploitation of the Indians of the New World. Wars have often been waged in the name of Christianity. They have attained their most colossal dimensions through weapons and large–scale organization initiated in (nominal) Christendom. Yet from no other source have there come as many and as strong movements to eliminate or regulate war and to ease the suffering brought by war. From its first centuries, the Christian faith has caused many of its adherents to be uneasy about war. It has led minorities to refuse to have any part in it. It has impelled others to seek to limit war by defining what, in their judgment, from the Christian standpoint is a "just war." In the turbulent Middle Ages of Europe it gave rise to the Truce of God and the Peace of God. In a later era it was the main impulse in the formulation of international law. But for it, the League of Nations and the United Nations would not have been. By its name and symbol, the most extensive organization ever created for the relief of the suffering caused by war, the Red Cross, bears witness to its Christian origin. The list might go on indefinitely. It includes many another humanitarian projects and movements, ideals in government, the reform of prisons and the emergence of criminology, great art and architecture, and outstanding literature.

It’s easy for people in modern society to romanticize Indian life, and it might well have been easy for men like George as well. That impulse should be guarded against. Virtually all of the Indian tribes waged war against their neighbors and practiced deeply sickening forms of torture. Prisoners who weren’t tomahawked on the spot could expect to be disemboweled and tied to a tree with their own intestines or blistered to death over a slow fire or simply hacked to pieces and fed alive to the dogs. If there is any conceivable defense for such cruelty, it might be that in Europe at the time, the Spanish Inquisition was also busy serving up just as much barbarism on behalf of the Catholic Church. Infidels were regularly burned alive, broken on the rack, sawn in half lengthwise from the crotch, or impaled slowly on wooden stakes from the anus to the mouth. The Protestant Reformation changed a lot of things about Christianity but not its capacity for cruelty, and early Puritan leaders in New England were also renowned for their harsh justice. Cruelty, in other words, was very much the norm for that era, and the native tribes of North America were no exception.

Postscript, 2005 From the Publisher ON APRIL 7, 2004, the Mid-Hudson Highland Post carried an article about an appearance that John Gatto made at Highland High School. Headlined “Rendered Speechless,” the report was subtitled “Advocate for education reform brings controversy to Highland.” The article relates the events of March 25 evening of that year when the second half of John Gatto’s presentation was canceled by the School Superintendent, “following complaints from the Highland Teachers Association that the presentation was too controversial.” On the surface, the cancellation was in response to a video presentation that showed some violence. But retired student counselor Paul Jankiewicz begged to differ, pointing out that none of the dozens of students he talked to afterwards were inspired to violence. In his opinion, few people opposing Gatto had seen the video presentation. Rather, “They were taking the lead from the teacher’s union who were upset at the whole tone of the presentation.” He continued, “Mr. Gatto basically told them that they were not serving kids well and that students needed to be told the truth, be given real-life learning experiences, and be responsible for their own education. [Gatto] questioned the validity and relevance of standardized tests, the prison atmosphere of school, and the lack of relevant experience given students.” He added that Gatto also had an important message for parents: “That you have to take control of your children’s education.” Highland High School senior Chris Hart commended the school board for bringing Gatto to speak, and wished that more students had heard his message. Senior Katie Hanley liked the lecture for its “new perspective,” adding that ”it was important because it started a new exchange and got students to think for themselves.” High School junior Qing Guo found Gatto “inspiring.” Highland teacher Aliza Driller-Colangelo was also inspired by Gatto, and commended the “risk-takers,” saying that, following the talk, her class had an exciting exchange about ideas. Concluded Jankiewicz, the students “were eager to discuss the issues raised. Unfortunately, our school did not allow that dialogue to happen, except for a few teachers who had the courage to engage the students.” What was not reported in the newspaper is the fact that the school authorities called the police to intervene and ‘restore the peace’ which, ironically enough, was never in the slightest jeopardy as the student audience was well-behaved and attentive throughout. A scheduled evening meeting at the school between Gatto and the Parents Association was peremptorily forbidden by school district authorities in a final assault on the principles of free speech and free assembly… There could be no better way of demonstrating the lasting importance of John Taylor Gatto’s work, and of this small book, than this sorry tale. It is a measure of the power of Gatto’s ideas, their urgency, and their continuing relevance that school authorities are still trying to shut them out 12 years after their initial publication, afraid even to debate them. — May the crusade continue! Chris Plant Gabriola Island, B.C. February, 2005

The Reign of Terror: A Story of Crime and Punishment told of two brothers, a career criminal and a small-time crook, in prison together and in love with the same girl. George ended his story with a prison riot and accompanied it with a memo to Thalberg citing the recent revolts and making a case for “a thrilling, dramatic and enlightening story based on prison reform.” --- Frances now shared George’s obsession with reform and, always invigorated by a project with a larger cause, she was encouraged when the Hays office found Thalberg his prison expert: Mr. P. W. Garrett, the general secretary of the National Society of Penal Information. Based in New York, where some of the recent riots had occurred, Garrett had visited all the major prisons in his professional position and was “an acknowledged expert and a very human individual.” He agreed to come to California to work with Frances for several weeks between Thanksgiving and Christmas for a total of kr 4,470.62 plus expenses. Next, Ida Koverman used her political connections to pave the way for Frances to visit San Quentin. Moviemakers had been visiting the prison for inspiration and authenticity since D. W. Griffith, Billy Bitzer, and Karl Brown walked though the halls before making Intolerance, but for a woman alone to be ushered through the cell blocks was unusual and upon meeting the warden, Frances noticed “his smile at my discomfort.” Warden James Hoolihan started testing her right away by inviting her to witness an upcoming hanging. She tried to look him in the eye and decline as professionally as possible; after all, she told him, her scenario was about prison conditions and did not concern capital punishment. Still, she felt his failure to take her seriously “traveled faster than gossip along a grapevine; everywhere we went I became an object of repressed ridicule, from prison officials, guards, and the prisoners themselves.” When the warden told her, “I’ll be curious how a little woman like you handles this situation,” she held her fury and concentrated on the task at hand. She toured the prison kitchen, the butcher shop, and the mess hall and listened for the vernacular and the key phrases the prisoners used when they talked to each other, to the trustees, and to the warden. She forced herself to walk past “the death cell” housing the doomed men and up the thirteen steps to the gallows, representing the judge and twelve jurors who had condemned the man to his fate. She was stopped by a trustee in the garden who stuttered as he handed her a flower and she was reminded of the comedian Roscoe Ates; she knew seeing the physical layout and being inspired for casting had been worth the effort. --- Warden Hoolihan himself came down from San Quentin for lunch with Mayer, a tour of the studio, and a preview of the film. Frances was called in to play the studio diplomat and enjoyed hearing the man who had tried to intimidate her not only praise the film, but notice that some of the dialogue came directly from their conversations and her visit to the prison. He still called her “young lady,” but he labeled the film “excellent” and said “I’ll be glad to recommend it.” ---- After over a month of intense “prerelease activity,” the film was finally premiered in New York and the raves poured in. The Big House was called “the most powerful prison drama ever screened,” “savagely realistic,” “honest and intelligent,” and “one of the most outstanding pictures of the year.

For centuries it was considered that a criminal was given a sentence for precisely this purpose, to think about his crime for the whole period of his sentence, be conscience-stricken, repent, and gradually reform. But the Gulag Archipelago knows no pangs of conscience! Out of one hundred natives—five are thieves, and their transgressions are no reproach in their own eyes, but a mark of valor. They dream of carrying out such feats in the future even more brazenly and cleverly. They have nothing to repent. Another five… stole on a big scale, but not from people; in our times, the only place where one can steal on a big scale is from the state, which itself squanders the people's money without pity or sense—so what was there for such types to repent of? Maybe that they had not stolen more and divvied up—and thus remained free? And, so far as another 85 percent of the natives were concerned—they had never committed any crimes whatever. What were they supposed to repent of? That they has thought what they thought? (Nonetheless, they managed to pound and muddle some of them to such an extent that they did repent—of being so depraved….) Or that a man had surrendered and become a POW in a hopeless situation? Or that he had taken employment under the Germans instead of dying of starvation? (Nonetheless, the managed so to confuse what was permitted and what was forbidden that there were some such who were tormented greatly: I would have done better to die than to have earned that bread.) Or that while working for nothing in the collective-farm fields, he had taken a mite to feed his children? Or that he had taken something from a factory for the same reason? No, not only do you not repent, but your clean conscience, like a clear mountain lake, shines in your eyes.

Oh," I answered vaguely, "there are still reformers of all sorts in the world." "Reformers!" he cried, his face lighting up with a new interest. "Ah! you mean those profound thinkers who seek to cure every disease of the social body by means of legislation. Yes, yes! tell me about them! Society still believes in them?" "Believes in them!" I cried indignantly. "Surely it does. Why, the great political parties are responding to the cry of the downtrodden masses, and—" "Oh," he said dreamily, "they are still responding?" "What do you mean by still responding?" I demanded curtly. "Why, I remember that in my time, too, the people always responded. The party leaders would say to them that they were in a bad way and needed help. The people would cry out in joy to think their leaders had discovered this. Then the leaders would wink at each other and jump upon the platforms and explain to the people that what was needed was a new law of some sort. The people would weep for happiness at such wisdom and would beg their leaders to get together and make the law. And the law that the leaders would make when they got together was one that would put the people still more in their power. So that is still going on?" I recognized that he was ironical, but I answered with a sneer: "The people get what they deserve, and what they wish. They have only to demand through the ballot box, you know." "Ah, yes," he murmured with a grin, "I had forgotten the ballot box. Dear me! how could I have forgotten the ballot box?" Providentially the keeper came to notify me that my time was up, and I turned away. "One thing more," cried the prisoner; "is it still the case that the American people enjoy their freedom best when they are enslaved in some way?" "You are outrageous," I exclaimed; "the American people are not enslaved in any way. It is true they are restricted for their own good by those more capable of judging than they. That must always be the case." "I don't know about must," he sighed, "but I am sure it will always be the case as long as a man's idea of freedom is his ability to impose some slavish notion on his brother.

supposed weakness on national security. Ours was a brief exchange, filled with unspoken irony—the elderly Southerner on his way out, the young black Northerner on his way in, the contrast that the press had noted in our respective convention speeches. Senator Miller was very gracious and wished me luck with my new job. Later, I would happen upon an excerpt from his book, A Deficit of Decency, in which he called my speech at the convention one of the best he’d ever heard, before noting—with what I imagined to be a sly smile—that it may not have been the most effective speech in terms of helping to win an election. In other words: My guy had lost. Zell Miller’s guy had won. That was the hard, cold political reality. Everything else was just sentiment. MY WIFE WILL tell you that by nature I’m not somebody who gets real worked up about things. When I see Ann Coulter or Sean Hannity baying across the television screen, I find it hard to take them seriously; I assume that they must be saying what they do primarily to boost book sales or ratings, although I do wonder who would spend their precious evenings with such sourpusses. When Democrats rush up to me at events and insist that we live in the worst of political times, that a creeping fascism is closing its grip around our throats, I may mention the internment of Japanese Americans under FDR, the Alien and Sedition Acts under John Adams, or a hundred years of lynching under several dozen administrations as having been possibly worse, and suggest we all take a deep breath. When people at dinner parties ask me how I can possibly operate in the current political environment, with all the negative campaigning and personal attacks, I may mention Nelson Mandela, Aleksandr Solzhenitsyn, or some guy in a Chinese or Egyptian prison somewhere. In truth, being called names is not such a bad deal. Still, I am not immune to distress. And like most Americans, I find it hard to shake the feeling these days that our democracy has gone seriously awry. It’s not simply that a gap exists between our professed ideals as a nation and the reality we witness every day. In one form or another, that gap has existed since America’s birth. Wars have been fought, laws passed, systems reformed, unions organized, and protests staged to bring promise and practice into closer alignment. No, what’s troubling is the gap between the magnitude of our challenges and the smallness of our politics—the ease with which we are distracted by the petty and trivial, our chronic avoidance of tough decisions, our seeming inability to build a working consensus to tackle any big problem. We know that global competition—not to mention any genuine commitment to the values

As the months rolled on, John and Sarah began to understand themselves less as teachers and more as parents, living into the names Baba and Kama Kiwawa. It was clear the boys needed something Keu couldn’t provide, consistent support and affection. Sarah started giving out hugs and bandages, and John role-modeled manhood by providing food, shelter, and an education. But unlike many parents, John and Sarah didn’t dole out punishments. They left that to the council. On his first visit, Keu had appointed six boys with hair sprouting on their chins as the elders of Kiwawa. He spent a week with them on a hill near Kiwawa where he instructed them in the ways of a traditional elder council, showing them how to resolve problems that might arise according to the Pokot traditions. And each night after the guard heard John’s snores rumbling out of the camper, the council built a fire and legislated the day’s problems according to the nomadic values they had learned, sometimes choosing to defer ruling on more complicated matters until Keu returned. Stolen writing stick? The elders huddled together in the shadow of the illuminated acacia tree. The oldest returned and pointed at the offender: “Water-fetching duty for a week.” “Oee,” the boys would shout, the Pokot version of Amen. “Refusing to share meat?” “Three rope whippings.” “Oee.” “Crying because you miss your mother?” “Spend more time with Kama,” the oldest boy would say with compassion. “Oee.” “We were modeling the Pokot elders by becoming the keepers of justice and fairness. You see, Pokot elders can never settle a matter based on anger or some personal retribution. That is so unacceptable,” Michael explained. “A punishment is meant to reform the person as quickly as possible so the criminal can be brought back into the group. This is because every single person has a job to do, whether it is to fetch water, herd cows, or stand guard against Karamoja. And if you are gone, then someone else has to work harder in your absence. Nomads do not have prisons like the modern world, which changes our whole entire judicial system. In America you can lock somebody up in prison for two years for just a small crime like stealing a cow. And while in prison they are taken out of the community and are expected to think about what they have done. And then after those two years of isolation, a group of psychologists and lawyers and I don’t know who else will examine that person and see if they have changed their stealing ways. If not, then they lock them back up,” he said, turning an invisible key. “In America there is the potential to give up on somebody, to leave them outside of the community. But there are no prisons in the desert, and without prisons the elders are left with two choices: reform you or kill you. And as I said, if they kill you, they are not only losing a good worker, but also a brother and a son. And the desert has already taken so many of our sons.

Descriptive research may have first been used to document need for change by John Howard, who began to fret in 1773 over the inhumane conditions of the prisons in Bedford, England. In order to prove what he was saying, he traveled all over England, visiting jails and noting the exact number of prisoners, what crimes they had committed, the conditions under which they were held, and other matters concerning the prison system. After completing his descriptive study, he stood before the House of Commons and gave a detailed and precise report that became the basis for important prison reforms. Howard later compared English prisons with jails in other European countries. His book The State of Prisons (1777) was one of the first comparative-descriptive studies. After studying the prisons of the land, he went on to investigate the conditions in hospitals. In one of these places he contracted

Their humane ideas and philanthropic methods, such as the abolition of slavery, and the reform of prisons and of charitable institutions, came in time to be accepted as fundamental practical social principles.

All prisons were to be workhouses and places of reformation instead of dungeons of dirt, idleness, and disease.

You are the foolish one, if you think you can threaten me,” Elias said, but his voice trembled like his wings. “You will be a prisoner of that pentagram, Agramon, until I release you.” “Will I?” The smoke surged forward, forming and re-forming itself. A tendril took the shape of a human hand and stroked the edge of the burning pentagram that contained it. Then, with a surge, the smoke seethed past the edge of the star, poured over the border like a wave breaching a levee.

Nevertheless, harsh mandatory minimum sentences for drug offenders have been consistently upheld by the U.S. Supreme Court. In 1982, the Supreme Court upheld forty years of imprisonment for possession and an attempt to sell 9 ounces of marijuana. Several years later, in Harmelin v. Michigan, the Court upheld a sentence of life imprisonment for a defendant with no prior convictions who attempted to sell 672 grams (approximately 23 ounces) of crack cocaine. The Court found the sentences imposed in those cases 'reasonably proportionate' to the offenses committed - and not 'cruel and unusual' in violation of the Eighth Amendment. This ruling was remarkable given that, prior to the Drug Reform Act of 1986, the longest sentence Congress had ever imposed for possession of any drug in any amount was one year. A life sentence for a first-time drug offense is unheard of in the rest of the developed world. Even for high-end drug crimes, most countries impose sentences that are measured in months, rather than years. For example, a conviction for selling a kilogram of heroin yields a mandatory ten-year sentence in U.S. federal court, compared with six months in prison in England. Remarkably, in the United States, a life sentence is deemed perfectly appropriate for a first-time drug offender.

The simple idea is the location of an observer at the center and the observed at the circumference, whether the construction is a prison, workhouse, factory, or school. We can thereby, Bentham assures us, 'see a new scene of things spread itself over the face of civilized society - morals reformed, health preserved, industry reinvigorated, instruction diffused, public burthens lightened, economy seated as it were upon a rock.' Bentham's pantopticon was never constructed, unfortunately for the future of mankind. who had to wait over a century and a half for television.

Reform without a vision of fundamental change, without a politics that aims to leave no one behind, can give way to new forms of captivity and containment by the state. Take, for example, reforms such as electronic monitoring, house arrest, mandatory drug testing, and other forms of probation. While for some these alternatives might be preferable over prisons, they threaten to extend imprisonment “beyond the walls of the jail or penitentiary” into our homes and neighborhoods, as author and activist Maya Schenwar astutely points out.19 These “kinder and gentler” forms of punishment create more insidious forms of control and containment by the state and legitimate a carceral logic.

The prison restaurant, just outside the barbed wire, is a big local draw, both for the built-in gimmick of being staffed by prisoners, as part of their culinary training, and for the quality of the food. Today there’s a popular local TV show filming here, interviewing officers stationed by the ladies’ room and hungry patrons devouring noodles. At the table, doily place mats, quilted pink menus, and matching pink chopstick holders mark each seat. Waitresses in pink dresses, sporting those same affectless looks I’d faced all day, take our order and place spicy papaya salad and pad thai before us. Next door the gift shop sells prisoner-made goods and also doubles as a massage parlor. Rifling through pillows, place mats, and purses embroidered with little Thai girls at the playground, trying to determine if making purchases would constitute supporting the prison system or, instead, the efforts to reform it, I spy one more framed royal photo. There’s the king’s nephew, pants rolled up, enjoying a foot massage from an incarcerated trainee.

She and the guard walk along the side of an open courtyard, and in the middle of it Nella can see contraptions made of wooden planks, fastened with adjustable bolts. Another machine has a row of sharp spikes. The prisoners are quite literally here to be reformed.

States do not grapple with decarceration strategies & explore alternatives bc of an ethical recognition of the continuing harms of prisons or an understanding of the intertwined histories of capitalism, white supremacy, & punishment in the US, but rather bc coffers are empty, and prisons & punishment consume ever-growing portions of shrinking revenues.

the Kochs presented themselves as champions of criminal justice reform, but while they were active in ALEC, it was instrumental in pushing for the kinds of draconian prison sentences that helped spawn America’s mass incarceration crisis. For years among ALEC’s most active members was the for-profit prison industry. In 1995, for instance, ALEC began promoting mandatory-minimum sentences for drug offenses. Two years later, Charles Koch bailed ALEC out financially with a $430,000 loan.

In every scenario analyzed by every economist ever, prevention is the most affordable option. Rehabilitation is a distant second. Staying the same is the least sustainable and most expensive plan. Prisoners don't even pay taxes. They are the definition of a financial drain on society. But they weren't born that way. We created them.

A pessimistic orientation does not seek accommodations with the system. We share the goal of the undercommons, which “is not to end the troubles but to end the world that created those particular troubles as the ones that must be opposed” (Halberstam 2013, 9). Moten and Harney don’t play the liberal game of reform; they are constantly reframing the problems at hand. What questions we ask are crucial—for bad questions yield worse answers, ones that compound the problem. On prison abolition, their intervention is decisive and reconfigures the coordinates of the debate: for them, it is “not so much the abolition of prisons but the abolition of a society that could have prisons, that could have slavery” (Moten and Harney 2013, 42). How do you abolish a society? How do you fight state power? Is anti-statism, ethical (that is, nonviolent) anarchism, the only solution? Is it a solution? Or do you dare to seize power, as with the example of Morales? A universal politics takes these questions to heart. For this reason, its skeptical negativity is put into the service of a more virtuous end: locating antagonisms, rather than settling for conflicts or pseudo-struggles. Its challenge is to sustain the antagonistic logic of class struggle, and avoid the comfort of static oppositions. The cultural Left has its enemies (Trump, Putin, Le Pen, Erdoğan, Modi, Duterte, Netanyahu, Orbán, Bolsonaro, Suu Kyi, MBS, etc.)—and, conversely, notorious leaders blame liberal media, demonizing bad press with the “enemy of the people” charge—but nothing really changes; the basic features or coordinates of the current society remain the same. Worse, the liberal capitalist system is legitimized (only in a free democracy can you, as a citizen, criticize tyrants abroad and, more importantly, express your outrage at the president, politicians, or state power without the fear of retribution) and the cultural Left is tacitly compensated for playing by the rules—for practicing non-antagonistic politics, for forgoing class insurgency and not engaging in class war (Žižek 2020f)—rewarded with “libidinal profit” (Žižek 1997b, 47), with what Lacan calls a “surplus-enjoyment” (2007, 147), an enjoyment-in-sacrifice. That is to say, cultural leftists, with their “Beautiful Souls” intact, enjoy not being a racist, a misogynist, a transphobe, an ableist, and so on. Hating the haters, the morally repulsive, the fascists of the world, is indeed an endless source of libidinal satisfaction for “woke” liberals. But what changes does it actually produce?

It was decided to intern him in the laboratory where he worked and to monitor him closely for a year. Given the marvelous progress accomplished by science, the prisons and dungeons of old were long gone, and it is understandable that the new world took great pride in that reform, which placed men on a par with gods. To tell the truth, there was no difference between the condition of citizens submissive to the superhuman State and that of ancient convicts, except that the convicts of old enjoyed freedom of thought and the spectacle of nature. Prisons no longer had any utility in such circumstances.

So long as you are in Russia, you had much better let yourself be quietly robbed than use any violence against the robber. It is less trouble, and it is cheaper in the long run. If you do not, you may unexpectedly find yourself some fine morning in prison! You must know that many of the young justices belong to the new school of morals." "What is that? I have not heard of any new discoveries lately in the sphere of speculative ethics." "Well, to tell you the truth, I am not one of the initiated, and I can only tell you what I hear. So far as I have noticed, the representatives of the new doctrine talk chiefly about Gumannost' and Tchelovetcheskoe dostoinstvo. You know what these words mean?" "Humanity, or rather humanitarianism and human dignity," I replied, not sorry to give a proof that I was advancing in my studies. "There, again, you allow your dictionary and your priest to mislead you. These terms, when used by a Russian, cover much more than we understand by them, and those who use them most frequently have generally a special tenderness for all kinds of malefactors. In the old times, malefactors were popularly believed to be bad, dangerous people; but it has been lately discovered that this is a delusion. A young proprietor who lives not far off assures me that they are the true Protestants, and the most powerful social reformers! They protest practically against those imperfections of social organisation of which they are the involuntary victims. The feeble, characterless man quietly submits to his chains; the bold, generous, strong man breaks his fetters, and helps others to do the same. A very ingenious defence of all kinds of rascality, isn't it?

When he came to Acomenticus, now called Bristol,[7] he found all out of order, for Mr. Burdett ruled all, and had let loose the reigns of liberty to his lusts, that he grew very notorious for his pride and adultery; and the neighbors now finding Mr. Gorge well inclined to reform things, they complained of him, and produced such foul matters against him, as he was laid hold on, and bound to appear at their court at Sacoe: but he dealt so with some other of the commissioners, that, when the court came, Mr. Vines and two more stood for him, but Mr. Gorge having the greater party on his side, and the jury finding him guilty of adultery and other crimes, with much labor and difficulty he was fined (under £30). He appealed unto England, but Mr. Gorge would not admit his appeal, but seized some of his cattle, etc. Upon this Mr. Burdett went into England, but when he came there he found the state so changed, as his hopes were frustrated, and he, after taking part with the cavaliers, was committed to prison.

As Jin Haritaworn implores, “I wish to propose that we further expand our abolitionist imagination by asking how hate is ascribed in tandem with not only crime but also pathology, in ways that defend and expand not only the prison but also psychiatry and other institutions of ‘care’ and reform. In particular, I argue that hate always already emanates from racialised bodies and ‘minds’ in ways that call for their assimilation and segregation in the form of treatment, education, policing, confinement and deportation.

My broader contention is that the focus on deplorable conditions may have assisted in shaping the public’s view as to the abuses taking place but it did not lead to abolishing these spaces of confinement; instead, it led to calls to reform them, which often aided in prolonging and justifying their existence.

What are your feelings from Bush to Obama? Besides being responsible for the death of half a million people, I feel like Bush dealt a huge economic and social blow to the USA, one from which we may never fully recover. He directly flushed 3 trillion dollars down the toilet on hopeless, pointlessly destructive wars in Afghanistan and Iraq …and they’re not even over! For years to come, we’ll be paying costs for all the injured veterans (over 50,000) and destabilizing three countries, because you have to look at the impact that the Afghan war has on Pakistan. Bush expanded the use of torture, and created a whole new layer of government bureaucracy (the “Department of Homeland Security”) to spy on Americans. He created Indefinite Detention (at Guantanamo and other US military bases) and expanded the use of executive-ordered assassinations using the new drone technology. On economic issues, his administration allowed corporations to run things and regulate themselves. The agency that was supposed to regulate oil drilling had lobbyist-paid prostitutes sleeping with employees while oil industry lobbyists basically ran the agency. Energy companies like Enron, and the country’s investment banks were deregulated at the end of the Clinton administration and Bush allowed them to run wild. Above all, he was incompetent and appointed some really stupid people to important positions at every level of government. Certainly, Obama has been involved in many of these same activities. A few he’s increased, such as the use of drone assassinations, but most of them he has at least tried to scale back. At the beginning of his first term, he tried to close the Guantanamo prison and have trials for many of the detainees in the United States but conservatives (including many Democrats) stirred up public resistance and blocked this from happening. He tried to get some kind of universal healthcare because over 50 million Americans don’t have health insurance. This is one of the leading causes of personal bankruptcies and foreclosures because someone gets sick in a family, loses their job, loses their health insurance (because American employers are source of most people’s healthcare) and they can’t pay their health bills or their mortgage. Or they use up all their money caring for a sick family member. So many people in the US wanted health insurance reform or single-payer, universal health care similar to what you have in the UK. Members of Obama’s own party (The Democrats) joined with Republicans to narrowly block “The public option” but they managed to pass a half-assed but not-unsubstantial reform of health insurance that would prevent insurers from denying you coverage when you’re sick or have a “preexisting condition.” The minute it was signed into law, Republicans sued in the courts (all the way to the supreme court) and fought, tooth and nail to block its implementation. Same thing with gun control, even as we’re one of the most violent industrial countries in the world. (Among industrial countries, our murder rate is second only to Russia). Obama has managed to withdraw troops from Iraq and Afghanistan over Republican opposition but, literally, everything he tries to do, they blast it in the media and fight it in Congress. So, while I have a lot of criticisms of Obama, he is many orders of magnitude less awful than Bush and many of the positive things he’s tried to do have been blocked. That said, the Democratic and Republican parties agree on more things than they disagree. Both signed off on the Afghan and Iraq wars. Both signed off on deregulation of banks, of derivatives, of mortgage regulations and of the energy and telecom business …and we’ve been living with the consequences ever since. I’m guessing it’s the same thing with Labor and Conservatives in the UK. Labor or Democrats will SAY they stand for certain “progressive” things but they end up supporting the same old crap... (2014 interview with iamhiphop)

Almost immediately, amid an avalanche of media attention of Bias’s death, Congress passed the Anti-Drug Abuse Act of 1986. It was signed so quickly that no one really took the time to understand its long-term ramifications, of which there many. “It was a real low point and dark chapter in the war on drugs,” Michael Collins, deputy director of the Drug Policy Alliance’s Office of National Affairs, said on the thirtieth anniversary of Bias’s death in 2016. “It was a point where hysteria dominated over evidence, and it was really the catalyst for a lot of the prison problems we are trying to reform today.

He was “put to death in the flesh but made alive in the spirit” (3:18). It is difficult to decide whether “spirit” should be capitalized (AV) or not (RSV), depending on whether the spirit is Christ’s spirit in contrast to his body, or whether it is the Holy Spirit. If it is the former, we may have the idea of an altogether “spiritual resurrection” in contrast to the resurrection of the body. This, however, is contrary to primitive Christian belief, which always thought of the resurrection of the body, although of a body transformed by the Holy Spirit. It is better, therefore, to take flesh and spirit not as two parts of Christ, but two different ways of viewing the whole Christ. Flesh is the human sphere of existence; Spirit is Christ in his heavenly sphere of existence.21 This can include his bodily resurrection, but the body glorified by the Holy Spirit. Our problem is with the words that follow: “in which [i.e., in the Spirit] he went and preached to the spirits in prison, who formerly did not obey, when God’s patience waited in the days of Noah, during the building of the ark” (3:19-20). We can do little more than outline the three major interpretations.22 The older patristic interpretation is that in the intermediate state, Christ in the Spirit went and preached the gospel to the spirits of dead people imprisoned in Hades, who either lived in the days of Noah or in the time before Christ.23 This view soon lost favor, for it opened the door to the possibility of salvation after death. A second view, held by Augustine and many Reformers, holds that Christ in his pre-existent state of being preached the gospel through Noah to Noah’s living contemporaries. The third view, most widely accepted today, is that in the intermediate state Christ proclaimed the victory of the gospel to fallen angels imprisoned in Hades.24 The “preaching” involved may not mean an offer of salvation, but the triumphant announcement that through his death and resurrection, Christ had broken the power of the spirit world.25

Any person who claims to have deep feeling for other human beings should think a long, long time before he votes to have other men kept behind bars—caged. I am not saying there shouldn’t be prisons, but there shouldn’t be bars. Behind bars, a man never reforms. He will never forget. He never will get completely over the memory of the bars.

It was official. At eleven years old, I'd been arrested, charged, and placed in the custody of the Fairfax County Police Department. This is how it all began.

Any person who claims to have deep feeling for other human beings should think a long, long time before he votes to have other men kept behind bars—caged. I am not saying there shouldn’t be prisons, but there shouldn’t be bars. Behind bars, a man never reforms. He will never forget. He never will get completely over the memory of the bars.

Oh my eye Betty Martin! Aren't I glad it isn't me that's going to school! It looks just like a prison.