Prisoners Movie Quotes

Many have given up. They stay home and watch the TV screen, living on the earnings of their parents, cousins, bothers, or uncles, and only leave the house to go to the movies or to the nearest bar. "How're you making it?" on may ask, running into them along the block, or in the bar. "Oh, I'm TV-ing it"; with the saddest, sweetest, most shamefaced of smiles, and from a great distance. This distance one is compelled to respect; anyone who has traveled so far will not easily be dragged again into the world. There are further retreats, of course, than the TV screen or the bar. There are those who are simply sitting on their stoops, "stoned," animated for a moment only, and hideously, by the approach of someone who may lend them the money for a "fix." Or by the approach of someone from whom they can purchase it, one of the shrewd ones, on the way to prison or just coming out.

War is not just the shower of bullets and bombs from both sides, it is also the shower of blood and bones on both sides.

Don't be a zombie for anyone, if your oppressor likes zombies, cinemas are not located in mars.

Constantine cursed the faujis again, and then he cursed Tom Cruise for having made that bloody Top Gun movie. Since then, an entire generation of faujis had grown up thinking they could be like him just by buying those cheap rip-off sunglasses for 200 rupees from Zainab Market.

I felt ancient and exhausted. I felt like a prisoner within myself and as if I was just watching a movie that was playing before my eyes. I just wanted all of it to end and disappear; I wanted to disappear.

I stared at him. "David, that's prison movies, not zombie movie.

Look. I see it. You can go to all the movies and watch all the television you want. I am the end of all time. I'm not hooked up to the machine. I don't care about being labelled a misogynist, misanthropic hate addict. I don't give a fuck if some human organism calls me politically incorrect. I like the idea of people getting killed in parking lots. I stab every person who passes me. In my mind, I stab them in the face with a fucking knife. If I thought I could get away with it, I would skin you alive. I only fear prison if I get caught killing one of you humans. I hate you all. I don't know anyone. I am the enemy of humans. I am that which spits in the face of humanity.

There comes a time, thief, when the jewels cease to sparkle, when the gold loses its luster, when the throne room becomes a prison, and all that is left is a father's love for his child.

Power does not pardon, power punishes.

There had hung the sense of buffering, insulation, she had noticed the absence of an intensity, as if watching a movie, just perceptibly out of focus, that the projectionist refused to fix. And had also gently conned herself into the curious, Rapunzel-like role of a pensive girl somehow, magically, prisoner among the pines and salt fogs of Kinneret, looking for somebody to say hey, let down your hair.

And this is what mere humanity always does. It's made up of these inventors or artists, millions and millions of them, each in his own way trying to recruit other people to play a supporting role and sustain him in his make-believe. The great chiefs and leaders recruit the greatest number, and that's what their power is. There's one image that gets out in front to lead the rest and can impose its claim to being genuine with more force than others, or one voice enlarged to thunder is heard above the others. Then a huge invention, which is the invention maybe of the world itself, and of nature, becomes the actual world - with cities, factories, public buildings, railroads, armies, dams, prisons, and movies - becomes the actuality. That’s the struggle of humanity, to recruit others to your version of what’s real. Then even the flowers and the moss on the stones become the moss and the flowers of a version.

I looked down at the doors of the forbidden Dorms and studiously examined the bulletin boards covered with incomprehensible information about events and rules I didn’t understand—laundry schedules, inmate appointments with various staffers, crochet permits, and the weekend movie schedule. This weekend’s film was Bad Boys II.

Look, I'm sick. It's early. Don't tick me off or I'll toss your salad.” He stopped short, and I could tell he wanted to gape at me, but was too tired to bother. “Whatever could that phrase mean, my darling?” I shrugged. “Heard it in a movie once. It's something they do to each other in prison, so it's gotta be bad.

My darling Julie, I know you'll never see this letter, but it helps to write to you every day. It keeps you close to me. G-d, I miss you so. You haunt every hour of my life. I wish I'd never met you. No-I don't mean that! What good would my life be without my memories of you to make me smile. I keep wondering if you're happy. I want you to be. I want you to have a glorious life. That's why I couldn't say the things I knew you wanted to hear when we were together. I was afraid if I did, you'd wait for me for years. I knew you wanted me to say I loved you. Not saying that to you was the only unselfish thing I did in Colorado, and I now I regret even that. I love you, Julie. Christ, I love you so much. I'd give up all my life to have one year with you. Six months. Three. Anything. You stole my heart in just a few days, darling, but you gave me your heart, too. I know you did- I could see it in your eyes every time you looked at me. I don't regret the loss of my freedom any more or rage at the injustice of the years I spent in prison. Now, my only regret is that I can't have you. You're young, and I know you'll forget about me quickly and go on with your own life. That's exactly what you should do. It's what you must do. I want you to do that, Julie. That's such a lousy lie. What I really want is to see you again, to hold you in my arms, to make love to you over and over again until I've filled you so completely that there's no room left inside of you for anyone but me, ever. I never thought of sexual intercourse as 'making love' until you. You never knew that. .... I wish I had time to write you a better letter or that I'd kept one of the others I've written so I could send that instead. They were all much more coherent than this one. I won't send another letter to you, so don't watch for one. Letters will make us both hope and dream, and if I don't stop doing that, I will die of wanting you. Before I go--I see from the newspapers that Costner has a new movie coming out in the States. If you dare to start fantasizing over Kevin after you see it, I will haunt you for the rest of your life. I love you, Julie. I loved in Colorado. I love you here, where I am. I will always love you. Everywhere. Always.

Solara: You know, you say you've been walking for thirty years, right? Eli: Right? Solara: Have you ever thought that maybe you were lost? Eli: Nope. Solara: Well, how do you know that you're walking in the right direction? Eli: I walk by faith, not by sight. Solara: [sighs] What does that mean? Eli: It means that you know something even if you don't know something. Solara: That doesn't make any sense. Eli: It doesn't have to make sense. It's faith, it's faith. It's the flower of light in the field of darkness that's giving me the strength to carry on. You understand? Solara: Is that from your book? Eli: No, it's, uh, Johnny Cash, Live at Folsom Prison.

Time neither flies nor sleeps. It is flexible, plastic, ever changing. Spend two hours watching a movie curled up with your lover and time ceases to exist. Spend two hours waiting for your lover to come and time is the iron bars of a prison

I used to love that movie Wall Street and the line ‘Greed is good.’ Honestly, the only thing greed got me was five years in prison, the loss of my wife and possessions, and the company I loved,” Brad said slumping in his chair with his head down.

When you live outside prison walls, it may seem like life inside has a romanticized veneer on it, like you’re watching a movie or reading a novel. When you live it, the veneer comes off.

There is a prison,” Alfred began grimly, “in a more ancient part of the world. A pit where men are thrown to suffer and die. But sometimes a man rises from that darkness. Sometimes the pit sends something back.

Grief is not something you know if you grow up wearing feathers with a Charlie Chaplin boyfriend, a love-child papoose, a witch baby, a Dirk and a Duck, a Slinkster Dog, and a movie to dance in. You can feel sad and worse when your dad moves to another city, when an old lady dies, or when your boyfriend goes away. But grief is different. Weetzie’s heart cringed in her like a dying animal. It was as if someone had stuck a needle full of poison into her heart. She moved like a sleepwalker. She was the girl in the fairy tale sleeping in a prison of thorns and roses.

But he had always believed in fighting for the underdog, against the top dog. He had learned it, not from The Home, or The School, or The Church, but from that fourth and other great moulder of social conscience, The Movies. From all those movies that had begun to come out when Roosevelt went in. He had been a kid back then, a kid who had not been on the bum yet, but he was raised up on all those movies that they made then, the ones that were between '32 and '37 and had not yet degenerated into commercial imitations of themselves like the Dead End Kid perpetual series that we have now. He had grown up with them, those movies like the every first Dead End, like Winternet, like Grapes Of Wrath, like Dust Be My Destiny, and those other movies starring John Garfield and the Lane girls, and the on-the-bum and prison pictures starring James Cagney and George Raft and Henry Fonda.

You may be at paradise or in prison, at the movies or in Chicago, but you are always and unchangeably in Christ.

Just about everyone I've ever interviewed has told me that by doing something or other--recovering from cancer, climbing a mountain, playing the part of a serial killer in a movie--they have learned something about themselves. And I always nod and smile thoughtfully, when really I want to pin them down: What did you learn from the cancer, actually? That you don't like being sick? That you don't want to die? That wigs make your scalp itch? Come on, be specific. I suspect it's something they tell themselves in order to turn the experience into something that might appear valuable, rather than a complete and utter waste of time. In the last few months, I have been to prison, lost every last molecule of self-respect, become estranged from my children, and thought very seriously about killing myself. I mean, that little lot has got to be the psychological equivalent of cancer, right? And it's certainly a bigger deal than acting in a bloody film. So how come I've learned absolutley bugger all? What was I supposed to learn? I've found out that prison and poverty aren't really me. But, you know, I could have had a wild stab in the dark about both of those things beforehand. Call me literal-minded, but I suspect people might learn more about themselves if they didn't get cancer. They'd have more time, and a lot more energy.

Security ... what does this word mean in relation to life as we know it today? For the most part, it means safety and freedom from worry. It is said to be the end that all men strive for; but is security a utopian goal or is it another word for rut? Let us visualize the secure man; and by this term, I mean a man who has settled for financial and personal security for his goal in life. In general, he is a man who has pushed ambition and initiative aside and settled down, so to speak, in a boring, but safe and comfortable rut for the rest of his life. His future is but an extension of his present, and he accepts it as such with a complacent shrug of his shoulders. His ideas and ideals are those of society in general and he is accepted as a respectable, but average and prosaic man. But is he a man? has he any self-respect or pride in himself? How could he, when he has risked nothing and gained nothing? What does he think when he sees his youthful dreams of adventure, accomplishment, travel and romance buried under the cloak of conformity? How does he feel when he realizes that he has barely tasted the meal of life; when he sees the prison he has made for himself in pursuit of the almighty dollar? If he thinks this is all well and good, fine, but think of the tragedy of a man who has sacrificed his freedom on the altar of security, and wishes he could turn back the hands of time. A man is to be pitied who lacked the courage to accept the challenge of freedom and depart from the cushion of security and see life as it is instead of living it second-hand. Life has by-passed this man and he has watched from a secure place, afraid to seek anything better What has he done except to sit and wait for the tomorrow which never comes? Turn back the pages of history and see the men who have shaped the destiny of the world. Security was never theirs, but they lived rather than existed. Where would the world be if all men had sought security and not taken risks or gambled with their lives on the chance that, if they won, life would be different and richer? It is from the bystanders (who are in the vast majority) that we receive the propaganda that life is not worth living, that life is drudgery, that the ambitions of youth must he laid aside for a life which is but a painful wait for death. These are the ones who squeeze what excitement they can from life out of the imaginations and experiences of others through books and movies. These are the insignificant and forgotten men who preach conformity because it is all they know. These are the men who dream at night of what could have been, but who wake at dawn to take their places at the now-familiar rut and to merely exist through another day. For them, the romance of life is long dead and they are forced to go through the years on a treadmill, cursing their existence, yet afraid to die because of the unknown which faces them after death. They lacked the only true courage: the kind which enables men to face the unknown regardless of the consequences. As an afterthought, it seems hardly proper to write of life without once mentioning happiness; so we shall let the reader answer this question for himself: who is the happier man, he who has braved the storm of life and lived or he who has stayed securely on shore and merely existed?

After we hung up, I took the joint. If I was going to die here, in the creepy basement out of a horror movie, in an epic snowstorm that was like an icy prison, with a wife unwilling to pretend-like Bananarama to maybe save her husband's life, I should at least go out with a smile on my face.

At one point the worst thing to happen was the odd stabbing or slashing, the violence that we live with nowadays used to only be seen in Hollywood gangster movies such as Gangs of New York, Menace to Society and Boys and the Hood. Even when we were reading about the crack hitting London, no one in Scotland would have thought in their wildest dreams that it would have taken off in our cities, towns and now even highland villages.

American Indians share a magnificent history — rich in its astounding diversity, its integrity, its spirituality, its ongoing unique culture and dynamic tradition. It's also rich, I'm saddened to say, in tragedy, deceit, and genocide. Our sovereignty, our nationhood, our very identity — along with our sacred lands — have been stolen from us in one of the great thefts of human history. And I am referring not just to the thefts of previous centuries but to the great thefts that are still being perpetrated upon us today, at this very moment. Our human rights as indigenous peoples are being violated every day of our lives — and by the very same people who loudly and sanctimoniously proclaim to other nations the moral necessity of such rights. Over the centuries our sacred lands have been repeatedly and routinely stolen from us by the governments and peoples of the United States and Canada. They callously pushed us onto remote reservations on what they thought was worthless wasteland, trying to sweep us under the rug of history. But today, that so-called wasteland has surprisingly become enormously valuable as the relentless technology of white society continues its determined assault on Mother Earth. White society would now like to terminate us as peoples and push us off our reservations so they can steal our remaining mineral and oil resources. It's nothing new for them to steal from nonwhite peoples. When the oppressors succeed with their illegal thefts and depredations, it's called colonialism. When their efforts to colonize indigenous peoples are met with resistance or anything but abject surrender, it's called war. When the colonized peoples attempt to resist their oppression and defend themselves, we're called criminals. I write this book to bring about a greater understanding of what being an Indian means, of who we are as human beings. We're not quaint curiosities or stereotypical figures in a movie, but ordinary — and, yes, at times, extraordinary — human beings. Just like you. We feel. We bleed. We are born. We die. We aren't stuffed dummies in front of a souvenir shop; we aren't sports mascots for teams like the Redskins or the Indians or the Braves or a thousand others who steal and distort and ridicule our likeness. Imagine if they called their teams the Washington Whiteskins or the Washington Blackskins! Then you'd see a protest! With all else that's been taken from us, we ask that you leave us our name, our self-respect, our sense of belonging to the great human family of which we are all part. Our voice, our collective voice, our eagle's cry, is just beginning to be heard. We call out to all of humanity. Hear us!

The American citizen is so lost he doesn't realize he's a factory pig. Drugged and poisoned from the cradle to the grave. Chained to impossible debts. Never ever free. Liberty? Bah! This is a land of invisible fences, we're all prisoners watching Capra on movie night. But nothing lasts forever. Europe's monarchies sent their sons to die in the trenches of the Somme just as surely as we drove Chiang Kei-shek into the sea. You think America will be different? You think this era, one not of consumption but of gluttony, will last forever? It will not...

This was not a simple case of taking an otherwise normal, well-balanced, rational human being, putting him in a bad situation, and suddenly he turns bad,” he said. “I faked it.” He explained. The first night was boring. Everyone was just sitting around. “I thought, Someone is spending a lot of money to put this thing on and they’re not getting any results. So I thought I’d get some action going.” He had just seen the Paul Newman prison movie Cool Hand Luke, in which a sadistic southern prison warden played by Strother Martin persecutes the inmates. So Dave decided to channel him.

BOB DIAMOND: "Being from earth as you are and using as little of your brain as you do, your life has pretty much been devoted to dealing with fear. DAN MILLER: "It has?" BOB DIAMOND: "Everybody on earth deals with fear. That's what little brains do." BOB DIAMOND: "Did you ever have friends whose stomach hurt?" DAN MILLER: "Every one of them." BOB DIAMOND: "It's fear. Fear is like a giant fog. It sits on your brain and blocks everything. Real feeling, true happiness, real joy, they can't get through that fog. But you lift it and buddy you're in for the ride of your life." (From the movie 'Defending Your Life')

Men like my father, and men like him who attend Trump rallies, join misogynistic subcultures, populate some of the most hateful groups in the world, and are prisoners of toxic masculinity, an artificial construct whose expectancies are unattainable, thus making them exceedingly fragile and injurious to others, not to mention themselves. The illusion convinces them from an early age that men deserve to be privileged and entitled, that women and men who don’t conform to traditional standards are second-class persons, are weak and thus detestable. This creates a tyrannical patriarchal system that tilts the world further in favor of men, and, as a side effect, accounts for a great deal of crimes, including harassment, physical and emotional abuse, rape, and even murder. These men, and the boys following in their footsteps, were socialized in childhood to exhibit the ideal masculine traits, including stoicism, aggressiveness, extreme self-confidence, and an unending competitiveness. Those who do not conform are punished by their fathers in the form of physical and emotional abuse, and then further socialized by the boys in their school and community who have been enduring their own abuse at home. If that isn’t enough, our culture then reflects those expectations in its television shows, movies, music, and especially in advertising, where products like construction-site-quality trucks, power tools, beer, gendered deodorant, and even yogurt promise to bestow masculinity for the right price. The masculinity that’s being sold, that’s being installed via systemic abuse, is fragile because, again, it is unattainable. Humans are not intended to suppress their emotions indefinitely, to always be confident and unflinching. Traditional masculinity, as we know it, is an unnatural state, and, as a consequence, men are constantly at war with themselves and the world around them.

In literature, plays, and cinema, substitutionary sacrifice is always the most riveting and moving plot point. In the movie The Last of the Mohicans, British major Duncan Heyward asks his Indian captors if he might die in the flames so that Cora, whom he loves, and Nathaniel can go free. When, as he is being dragged away, Duncan cries, “My compliments, sir! Take her and get out!” we are electrified by his unflinching willingness to die to save others, one of whom has been his rival. He dies with his arms bound and stretched out, as if he were on a cross. In Ernest Gordon’s memoir of being a prisoner of the Japanese during World War II, he recounts how at the end of a day of forced labor the guards counted the shovels, and one was apparently missing. A furious guard threatened the British POWs that unless the guilty person confessed, he would kill them all. He cocked his gun to start shooting them one by one. At that moment, one prisoner stepped forward calmly and said, “I did it.” He stood quietly at attention, and “he did not open his mouth” (Isaiah 53: 7) as he was beaten to death. When they all got back to the camp and counted the shovels again, it turned out that they were all there. The man had sacrificed himself to save them all. In the first Harry Potter novel, the evil Lord Voldemort can’t touch Harry without being burned. Later Dumbledore explains it to him. “Your mother died to save you. . . . Love as powerful [as that] . . . leaves its own mark. . . . [T]o have been loved so deeply . . . will give us some protection forever.” Why do these stories move us? It’s because we know from the mundane corners of life to the most dramatic that all life-changing love is substitutionary sacrifice. We know that anybody who has ever done anything that really made a difference in our lives made a sacrifice, stepped in and gave something or paid something or bore something so we would not have to.

I joined a bunch of Bible studies when I started following Jesus. Everyone around me was in at least one, so I thought there must be some rule or eleventh commandment and I had just missed it. We sat in circles, and I assumed we'd either start making friendship bracelets or start talking about Jesus. We ate chips and cookies, and I heard lots of opinions about every social topic, about whether it's okay to watch rated R movies, and about what words meant in Greek and Hebrew. It wasn't long before I started to feel bored with the whole thing. That's when some friends and I started a 'Bible Doing' group. We read what Jesus said and then schemed ways to actually go and do those things. It might sound strange, but think about it: Jesus never said, 'Study Me.' He said, 'Follow Me.' Jesus invited us to find people who don't have food and to get them something to eat. He said to hang out with people in prison. He said if you know someone who doesn’t have a place to stay, help them find one. He was all about doing things for widows and orphans, not becoming informed about them. Following Jesus is way more exciting than studying Him. Do we need to know the Scriptures? You bet. But don't stop there. Our faith can start to get confusing and boring when we exercise it by debating about it.

I welcome the liberation of music from the prison of melody, rigid structure, and harmony. Why not? But I also listen to music that does adhere to those guidelines. Listening to the Music of the Spheres might be glorious, but I crave a concise song now and then, a narrative or a snapshot more than a whole universe. I can enjoy a movie or read a book in which nothing much happens, but I'm deeply conservative as well—if a song establishes itself within a pop genre, then I listen with certain expectations. I can become bored more easily by a pop song that doesn't play by its own rules than by a contemporary composition that is repetitive and static. I like a good story and I also like staring at the sea—do I have to choose between the two?

This book is fiction and all the characters are my own, but it was inspired by the story of the Dozier School for Boys in Marianna, Florida. I first heard of the place in the summer of 2014 and discovered Ben Montgomery’s exhaustive reporting in the Tampa Bay Times. Check out the newspaper’s archive for a firsthand look. Mr. Montgomery’s articles led me to Dr. Erin Kimmerle and her archaeology students at the University of South Florida. Their forensic studies of the grave sites were invaluable and are collected in their Report on the Investigation into the Deaths and Burials at the Former Arthur G. Dozier School for Boys in Marianna, Florida. It is available at the university’s website. When Elwood reads the school pamphlet in the infirmary, I quote from their report on the school’s day-to-day functions. Officialwhitehouseboys.org is the website of Dozier survivors, and you can go there for the stories of former students in their own words. I quote White House Boy Jack Townsley in chapter four, when Spencer is describing his attitude toward discipline. Roger Dean Kiser’s memoir, The White House Boys: An American Tragedy, and Robin Gaby Fisher’s The Boys of the Dark: A Story of Betrayal and Redemption in the Deep South (written with Michael O’McCarthy and Robert W. Straley) are excellent accounts. Nathaniel Penn’s GQ article “Buried Alive: Stories From Inside Solitary Confinement” contains an interview with an inmate named Danny Johnson in which he says, “The worst thing that’s ever happened to me in solitary confinement happens to me every day. It’s when I wake up.” Mr. Johnson spent twenty-seven years in solitary confinement; I have recast that quote in chapter sixteen. Former prison warden Tom Murton wrote about the Arkansas prison system in his book with Joe Hyams called Accomplices to the Crime: The Arkansas Prison Scandal. It provides a ground’s-eye view of prison corruption and was the basis of the movie Brubaker, which you should see if you haven’t. Julianne Hare’s Historic Frenchtown: Heart and Heritage in Tallahassee is a wonderful history of that African-American community over the years. I quote the Reverend Martin Luther King Jr. a bunch; it was energizing to hear his voice in my head. Elwood cites his “Speech Before the Youth March for Integrated Schools” (1959); the 1962 LP Martin Luther King at Zion Hill, specifically the “Fun Town” section; his “Letter from Birmingham Jail”; and his 1962 speech at Cornell College. The “Negroes are Americans” James Baldwin quote is from “Many Thousands Gone” in Notes of a Native Son. I was trying to see what was on TV on July 3, 1975. The New York Times archive has the TV listings for that night, and I found a good nugget.

The myth that morality and fidelity are old-fashioned and trite can imprison more than just one individual as generations are affected by the choices perpetuated by this lie. The myth that withholding judgment or having charity means that all values are relative and should be given equal importance or loyalty creates a heavy chain that eventually traps a person in doubt and disaffection, leaving him or her to be constantly "driven with the wind and tossed" (see James 1:6). However, confidence that Christ honors those who honor him (see 1 Samuel 2:30) provides an anchor to our souls (see Ether 12:4) whereby we are capable of giving affirmative answers to those who question the "reason of the hope that is in [us]" (1 Peter 3:15). I remember one of my saddest moments as a faculty member at BYU. One of my students came to me in emotional tatters. She had come to BYU looking for a supportive community that shared her values, something she had not enjoyed being the only Mormon in her high school. Instead her peers at BYU teased, sneered at, and demeaned her because she was not willing to watch an R-rated movie. How proud I was of her! Despite the hurt of rejection "by her own," her faith carried her through the social prison created by her peers. To "stand in holy places, and be not moved" (D&C 87:8) in today's world requires faith, courage, poise, and patience.

But that is a lie! Here we have been breaking our backs for years at All-Union hard labor. Here in slow annual spirals we have been climbing up to an understanding of life—and from this height it can all be seen so clearly: It is not the result that counts! It is not the result—but the spirit! Not what—but how. Not what has been attained—but at what price. And so it is with us the prisoners—if it is the result which counts, then it is also true that one must survive at any price. And what that means is: One must become a stool pigeon, betray one’s comrades. And thereby get oneself set up comfortably. And perhaps even get time off sentence. In the light of the Infallible Teaching there is, evidently, nothing reprehensible in this. After all, if one does that, then the result will be in our favor, and the result is what counts. No one is going to argue. It is pleasant to win. But not at the price of losing one’s human countenance. If it is the result which counts—you must strain every nerve and sinew to avoid general work. You must bend down, be servile, act meanly—yet hang on to your position as a trusty. And by this means . . . survive. If it is the essence that counts, then the time has come to reconcile yourself to general work. To tatters. To torn skin on the hands. To a piece of bread which is smaller and worse. And perhaps . . . to death. But while you’re alive, you drag your way along proudly with an aching back. And that is when—when you have ceased to be afraid of threats and are not chasing after rewards—you become the most dangerous character in the owllike view of the bosses. Because . . . what hold do they have on you? You even begin to like carrying hand barrows with rubbish (yes, but not with stone!) and discussing with your work mate how the movies influence literature. You begin to like sitting down on the empty cement mixing trough and lighting up a smoke next to your bricklaying. And you are actually and simply proud if, when the foreman passes you, he squints at your courses, checks their alignment with the rest of the wall, and says: “Did you lay that? Good line.” You need that wall like you need a hole in the head, nor do you believe it is going to bring closer the happy future of the people, but, pitiful tattered slave that you are, you smile at this creation of your own hands. The Anarchist’s daughter, Galya Venediktova, worked as a nurse in the Medical Section, but when she saw that what went on there was not healing but only the business of getting fixed up in a good spot—out of stubbornness she left and went off to general work, taking up a spade and a sledge hammer. And she says that this saved her spiritually. For a good person even a crust is healthy food, and to an evil person even meat brings no benefit.

T'he dca& id, a bunch of ruunbeha,that mean nothing and everything. That pesky, dangerous box is a booby trap full of good and bad news math. I hate math, I hate the scale. Back in the bun-head ballerina days I would measure myself constantly and then punish or praise accordingly. On punishment days I'd yack. Tis true, tis pathetic, tis my history; a golden nugget that makes me wise and human. However, that box is just that, a small container to cage ourselves. Prison is not sexy. No matter how it looks in the movies, prison is not a place to voluntarily visit.

In 1991, a college sophomore studying music in the American Midwest made the mistake of selling some drugs to the wrong person. Until then, he hadn’t done much more than smoke pot and sell some of it to his friends. Petty vandalism at his high school was as high stakes as his criminal career had been. Then, as these things tend to go when you’re just 18 years old, he tried to push the envelope and test his boundaries. He started experimenting with hard drugs like LSD. But he was naive, and the brashness of youth got the best of him. He sold some of that LSD outside his circle—to an undercover policeman. And as if his luck couldn’t get worse, like a scene out of a TV movie of the week, the judge, under pressure to make an example out of this young man, sentenced him to 6 to 25 years in prison. It’s a faceless, timeless story that transcends race, class, and region. A young kid makes a mistake that forever changes their lives and their family’s lives as well. We are all too familiar with how stories like this usually end: The kid spends their most impressionable years behind bars and comes out worse than when they went in. Life on the outside is too difficult to contend with; habits learned on the inside are too difficult to shed. They reoffend; their crimes escalate. The cycle continues. This story, however, is a little different. Because this young man didn’t go back to jail. In fact, after being released in less than 5 years on good behavior, he went on to become one of the best jazz violinists in the world. He left prison with a fire lit underneath him—to practice, to repent, to humble himself, to hustle, and to do whatever it took to make something of his life. No task was too small, no gig was too tiny, no potential fan was too disinterested for him not to give it everything he had. And he did. The story is a little different for another reason, too. That young man’s name is Christian Howes. He is my older brother.

If the American culture of movies, shopping males, and soft drinks cannot inspire us, there are other Americas that can: Americas of renegades and prisoners, of dreamers and outsiders. Something can be salvaged from the twisted wreck of the “democratic sprit” celebrated by Walt Whitman, something subverted from the sense that each person has worth and dignity: a spirit that can be sustained on self-reliance and initiative. These Americas are America of the alienated and marginalized: indigenous warriors, the freedom fighters of civil rights, the miners’ rebelling in the Appalachian Mountains. America’s past is full of revolutionary hybrids; our lists could stretch infinitely onwards towards undiscovered past or future. The monolith of a rich and plump America must be destroyed to make room for many Americas. A folk anarchist culture rising in the periphery of America, and can grow in the fertile ground that lies beneath the concrete of the great American wasteland. Anyone struggling today – living the hard life and fighting the even harder fight – is a friend even if he or she can never share a single meal with us, or speak our language. The anarchists of America, with our influence as wide as our prairies and dreams that could light those prairies on fire, can make entire meals on discarded food, live in abandoned buildings, and travel on the secret paths of lost highways and railroads, we are immensely privileged.

says Robert Faris, a sociologist at UC Davis. If you were to screen the movie Cool Hand Luke for an audience of chimps—something he has not done—they would have no trouble determining who prevails in the prison boxing scene: the hulking boss, Dragline, beats Luke until the title character can barely stand. But the next scene would leave the chimps scratching their heads. Luke, the loser, has become the new leader of the prisoners. A human moviegoer could attempt to explain. Because Luke kept getting up out of the dirt, even when he was beat, he won the other prisoners’ respect. But the chimps would just not get it. “That’s a complexity of humans,” Faris says: it was not until after the human-chimpanzee split that Homo sapiens developed a newer, uniquely human path to power. Scholars call it “prestige.

book The World Beyond Your Head: On Becoming an Individual in an Age of Distraction as a jumping off point, he takes care to unpack the various cultural mandates  that have infected the way we think and feel about distraction. I found his ruminations not only enlightening but surprisingly emancipating: There are two big theories about why [distraction is] on the rise. The first is material: it holds that our urbanized, high-tech society is designed to distract us… The second big theory is spiritual—it’s that we’re distracted because our souls are troubled. The comedian Louis C.K. may be the most famous contemporary exponent of this way of thinking. A few years ago, on “Late Night” with Conan O’Brien, he argued that people are addicted to their phones because “they don’t want to be alone for a second because it’s so hard.” (David Foster Wallace also saw distraction this way.) The spiritual theory is even older than the material one: in 1887, Nietzsche wrote that “haste is universal because everyone is in flight from himself”; in the seventeenth century, Pascal said that “all men’s miseries derive from not being able to sit in a quiet room alone.”… Crawford argues that our increased distractibility is the result of technological changes that, in turn, have their roots in our civilization’s spiritual commitments. Ever since the Enlightenment, he writes, Western societies have been obsessed with autonomy, and in the past few hundred years we have put autonomy at the center of our lives, economically, politically, and technologically; often, when we think about what it means to be happy, we think of freedom from our circumstances. Unfortunately, we’ve taken things too far: we’re now addicted to liberation, and we regard any situation—a movie, a conversation, a one-block walk down a city street—as a kind of prison. Distraction is a way of asserting control; it’s autonomy run amok. Technologies of escape, like the smartphone, tap into our habits of secession. The way we talk about distraction has always been a little self-serving—we say, in the passive voice, that we’re “distracted by” the Internet or our cats, and this makes us seem like the victims of our own decisions. But Crawford shows that this way of talking mischaracterizes the whole phenomenon. It’s not just that we choose our own distractions; it’s that the pleasure we get from being distracted is the pleasure of taking action and being free. There’s a glee that comes from making choices, a contentment that settles after we’ve asserted our autonomy. When

Americans generally agree that they should not change their way of life, or cede their tolerance of satirical movies or inflammatory cartoons, in order to conciliate their enemies. A corollary might be that the United States should preserve the principle of treating prisoners humanely even if Americans die as a result. The country does not pay ransom to terrorists; perhaps it should also not surrender its values to them.


Margo started talking. “The thing is they don’t even really care; they just feel like my exploits make them look bad. Just now, do you know what he said? He said, ‘I don’t care if you screw up your life, but don’t embarrass us in front of the Jacobsens—they’re our friends.’ Ridiculous. And you have no idea how hard they’ve made it to get out of that goddamned house. You know how in prison-escape movies they put bundled-up clothes under the blankets to make it look like there’s a person in there?” I nodded. “Yeah, well, Mom put a goddamned baby monitor in my room so she could hear my sleep-breathing all night. So I just had to pay Ruthie five bucks to sleep in my room, and then I put bundled-up clothes in her room.” Ruthie is Margo’s little sister. “It’s Mission: Impossible shit now. Used to be I could just sneak out like a regular goddamned American—just climb out the window and jump off the roof. But God, these days, it’s like living in a fascist dictatorship.

I saw this movie once, when I was a kid, it was set in a prison about these two guys and they were friends for years. One of them finally escaped and later the other got paroled and went looking for him. He found him on a beach in Mexico, working on a boat. They got back together. I saw that when I was, like, ten or something and that was my dream for a long time. I’d get out of school, find my brother and get him and we’d both live together, near a beach, like the end of that movie. That was my fantasy, that’s what kept me going, right up until my old man told me my brother was … dead.

Those who have been swept within the criminal justice system know that the way the system actually works bears little resemblance to what happens on television or in movies. Full-blown trials of guilt or innocence rarely occur; many people never even meet with an attorney; witnesses are routinely paid and coerced by the government; police regularly stop and search people for no reason whatsoever; penalties for many crimes are so severe that innocent people plead guilty, accepting plea bargains to avoid harsh mandatory sentences; and children, even as young as fourteen, are sent to adult prisons. Rules of law and procedure, such as “guilt beyond a reasonable doubt” or “probable cause” or “reasonable suspicion,” can easily be found in court cases and law-school textbooks but are much harder to find in real life.

To Cassie Black the parole office was more depressing than prison had been. When she was at High Desert, she was in stasis, like a character in those sci-​fi movies where the journey back to earth is so long that the travelers are put into a hibernation-​type sleep. That was how Cassie saw it. She was breathing but not living, waiting and surviving on hope that the end of her time would come sooner rather than later. That hope for the future and the warmth of her constant dream of freedom got her past all the depression. But the parole office was that future. It was the harsh reality of getting out.

I can’t escape my past. I’m stuck in that movie, Groundhog Day, doomed to repeat my mistakes until I finally get it right. That means keeping him alive. And after that? I don’t know. I’ve never made it that far.

In New York City on a February morning nearly fifty years later, the faintest pale light begins to limn the buildings. A movie, a romantic adventure. It still plays that way in my imagination. And yet, unlike in a movie, I will now pay the consequences of my foolish actions. So many years later, when I have finally begun to offer something of value to the world, something that heals the wounds of time and life, I will have to flee, leave it all behind. I can’t bear it. Worse, though, how can I bear prison? Either way, I will no longer live the life I so love. A tear stings my eye. I don’t want to give this up. This home, these nieces of mine, my Instagram world, this full and satisfying life. Wallowing has never been my style. But . . . where will I go? Who will be there when I arrive? In the dark, I let myself shed tears of regret. My phone rings in my hand, startling me. The screen says Asher. My heart drops. “Asher? Is everything all right?” “Sam is in the hospital. Intensive care.” And suddenly the vistas of faraway lands disappear, and I see myself in prison gray, because I cannot leave my niece. I won’t. “I’ll be right there.” Chapter Eighteen Sam The next time I awaken, my headache is vaguely less horrific. It’s still there, pulsing around the skin of my brain, and I feel dizzy and strange, but I can also actually see a little bit. There are no windows, so I can’t tell what time it is. An IV pumps drugs into my arm, and a machine beeps my heartbeat. I swing my head carefully to the right, and there is Asher, sound asleep. He looks terrible, his skin pale and greasy, his hair unkempt. The vision from my dream pops up, of him balding and older, our two little boys,

What is your favorite movie?” they asked, just after they told me of their third awakening. “Harry Potter and the Prisoner of Azkaban,

Mary and Anne wore traditional women’s clothing around the sailors, but, when prepared for battle, they always dressed in men’s fashion. When called upon to fight, the two women would stand back-to-back, each holding a pistol in one hand and a machete in the other. They literally had each other’s back. For two months in 1720, Jack, Anne, and Mary ruled the seas, and their fame spread far and wide. (You may not realize it, but they are all recalled in modern culture; for instance, Jack flew a black flag with a skull and two criss-crossing sabers imprinted in white on it, and that is the stereotyped pirate flag used in movies such as Pirates of the Caribbean.) A bounty was on Calico Jack’s head, so both other pirates and government officials sailed the seas hoping to capture him. One evening after Calico Jack had captured a large Spanish ship, his crew was celebrating with alcohol and were so intoxicated that the crew of a British government ship was able to come aboard his ship unannounced. Most of Jack’s men were in the ship’s galley and immediately surrendered. Anne and Mary, who were upstairs relaxing with Jack in the captain’s quarters, fought until they were clearly overwhelmed. All the pirates were taken to prison and most sentenced to death.  Anne snarled in frustration as the men were led past her, “If you had just fought like men, you wouldn’t be hanging like dogs.” Anne and Mary, though, both escaped the death penalty – but not prison - because they were pregnant. Anne was found to be carrying Jack’s baby and Mary was carrying a crew member’s child. Mary got a fever and died in prison, but no one knows what happened to Anne.

More than 100,000 Bosnians were killed during the war. More than 2.2 million people were displaced. There were more than 677 detention centers and concentration camps where Bosniaks and Bosnians were subjected to agonizing, inhumane, excruciating, and horrifying war crimes and conditions by the Serb forces. Several of these camps held thousands of prisoners. Intellectuals, in particular, were targeted because they are the backbone of society. They drive progress and initiate changes that benefit everyone around them. That is why the Serb forces sought to eliminate critical thinkers so they could conquer Bosnian culture more effectively. More books, movies, TV shows, and songs should discuss the Bosnian Genocide and its effect on Bosnian culture.

It's just as good as in the movies," Sam says. For a moment, I think she means us, and I'm about to argue that it's better and movies are stupid, but then I realize she means the fountains. "It's okay." "Just okay?" She tries to turn in my arms, but I tighten them around her, pulling her back flush with my chest. "Hush. I'm trying to watch this okay water show." When she laughs, I feel like I've hit a home run. Who knew I could be funny? I'm probably not funny anyone but her, but she's the only one who matters. I tuck my chin over the top of her head, and I feel like I'm holding Sam prisoner. She sighs, relaxing into me, happy to have me as her warden. Okay, that metaphor got away from me a little bit. But I don't care. I won't overthink it - that's my new mantra and goal. Sometimes it works. Sometimes I lie in bed, worrying.

Even those of us who didn’t get sick or get sucked into poverty were prisoners in our own homes during the lockdown. There were no bars, no movie theaters, no sports, no concerts, no public entertainment of any kind. If we left the house to buy food, we had to wear medical masks. No one had a face anymore! No one could smile at you. We were a giant, soulless blob with a thousand vacant eyes. Our entire population was cut off from everything that gave us joy and everyone around me succumbed to insanity ... they spent all their time bragging about arguments they’d won on the internet with people they had never met.

Creating soap opera in our lives is a symptom of Resistance. Why put in years of work designing a new software interface when you can get just as much attention by bringing home a boyfriend with a prison record?   Sometimes entire families participate unconsciously in a culture of self-dramatization. The kids fuel the tanks, the grown-ups arm the phasers, the whole starship lurches from one spine-tingling episode to another. And the crew knows how to keep it going. If the level of drama drops below a certain threshold, someone jumps in to amp it up. Dad gets drunk, Mom gets sick, Janie shows up for church with an Oakland Raiders tattoo. It’s more fun than a movie. And it works: Nobody gets a damn thing done.

What’s fascinating is that most guards in the Stanford Prison Experiment remained hesitant to apply ‘tough’ tactics at all, even under mounting pressure. Two-thirds refused to take part in the sadistic games. One-third treated the prisoners with kindness, to Zimbardo and his team’s frustration. One of the guards resigned the Sunday before the experiment started, saying he couldn’t go along with the instructions. Most of the subjects stuck it out because Zimbardo paid well. They earned $15 a day–equivalent to about $100 now–but didn’t get the money until afterwards. Guards and prisoners alike feared that if they didn’t play along in Zimbardo’s dramatic production, they wouldn’t get paid. But money was not enough incentive for one prisoner, who got so fed up after the first day that he wanted to quit. This was prisoner number 8612, twenty-two-year-old Douglas Korpi, who broke down on day two (‘I mean, Jesus Christ […] I just can’t take it anymore!’21). His breakdown would feature in all the documentaries and become the most famous recording from the whole Stanford Prison Experiment. A journalist looked him up in the summer of 2017.22 Korpi told him the breakdown had been faked–play-acted from start to finish. Not that he’d ever made a secret of this. In fact, he told several people after the experiment ended: Zimbardo, for example, who ignored him, and a documentary filmmaker, who edited it out of his movie.

During The Prisoner of Azkaban movie, Tom Felton’s robe pockets had to be sewn shut, as he kept sneaking food onto the set.

When Rupert Grint got back from shooting the Prisoner of Azkaban movie, he had several hours of detention for not completing any of his homework.

Prison is not a good idea because it puts two people in prison: the prisoner and the guard. And the rest of us become inheritors of The Fugitive Slave Law, requiring us to turn in people who seek their freedom through the Underground Railroad or the overland express, or face the consequences of the full force of the law for not doing so. Newspapers, radio, television, and movies have made us afraid of our fellow citizens who are accused of being heretics, witches, christians, Jews, Muslims, drug lords, drug users, prostitutes, sodomites, anything somehow different from what we think we are or should be but not afraid of slum lords, union busters, corrupt and graft-taking politicians, insider traders, employers paying less than minimum wage, college presidents shutting down debate.

And the reason I started crying was because I realized how big and insurmountable seeming systemic racism is. It involves so many different perpetrators, it involves us, the victims, and it comes in so many different forms... A big part of the Sunken Place, to me, is the silencing of our voice, the silencing of our screams, what we as a culture did to Colin Kaepernick for using his voice, the silencing of that voice, or the attempted silencing of that voice. And the beauty of what many great civil rights leaders, specifically Martin Luther King Jr., taught us is that our voice is the weapon we have against violence, against oppression, against hatred. So, the silencing of that voice, it comes in prison, it comes in athletes, it comes in the lack of representation of Black people in horror movies, and any part of this industry.

But how much longer will this last for me in and out of prison, for you in and out of debt, for the others of our kind who suffer jail, mental institutions, and the like. How long will we be forced to live this life, where every meal is an accomplishment, where every movie or pair of shoes is a fulfillment, where circumstance never allows our children to develop past a mental age of sixteen.

Now, in my defence, I must stress Daw Suu and I were both (not uncritical, and sometimes mocking) fans of the Star Wars movies;

Who cut him?' Sam liked saying things like 'Who cut him?' It reminded him of being a kid and watching prison movies, which is probably why prisoners talked like that, too.

It turned out that everyone in the prison had a zombie contingency plan, once you asked them, just like everyone in prison had a prison escape plan, only nobody talked about those. Soap tried not to dwell on escape plans, although sometimes he dreamed that he was escaping. Then the zombies would show up. They always showed up in his escape dreams. You could escape prison, but you couldn’t escape zombies. This was true in Soap’s dreams, just the way it was true in the movies. You couldn’t get any more true than that.

She prays here, intercedes there, and brings hope, comfort, and a zest for life with her wherever she goes. And when, exhausted, she is all alone again in the evening, the only purpose of her tiny television is to link her up once more with the other children for whom she had no time that day. The clichés that politicians spout remind her how political prisoners are forced to endure the despotism of these men, and how the populace is turned into beasts of burden. Perversely violent movies make her ponder the people upon whom these crimes are inflicted, and in her nightly prayers she has a word or two for God about perversion, violence, and their innumerable victims—prostitutes and delinquents, her other brood, who have been dumped into the street and for whom her heart bleeds in compassion. Even in her delayed and furtive sleep, Auntie Roz is never cut off from her thousands of children: In her dreams she fights the crooked cops who, on every corner and for all to see, rip off her poor little public transportation drivers and street vendors and get away with it! She fights and fights, surrounded by angels with swords of light, striking the evildoers and liberating the virtuous, healing some and feeding others, until she wakes up, always with a start. And once she’s up, the first prayer is a new surge of inspiration to serve her youthful thousands. For them, Auntie Roz imagines a better world made up of small certainties, a world just livable enough for all of them as they wait for the Eden that’s far too long in coming and impossible to foresee honestly, at the center of a world that’s worse than hell and not even truthful enough to call itself by that name. With

I needed to grab another box of screws, but, when I got to the truck, I realized I’d left my wallet in my tool bucket. When I went back ground the house to get it, she had my plans open and was double-checking all my measurements.” Emma’s cheeks burned when Gram laughed at Sean’s story, but, since she couldn’t deny it, she stuck her last bite of the fabulous steak he’d grilled into her mouth. “That’s my Emma,” Gram said. “I think her first words were ‘If you want something done right, do it yourself.’” “In my defense,” she said when she’d swallowed, pointing her fork at Sean for emphasis, “my name is on the truck, and being able to pound nails doesn’t make you a builder. I have a responsibility to my clients to make sure they get quality work.” “I do quality work.” “I know you build a quality deck, but stairs are tricky.” She smiled sweetly at him. “I had to double-check.” “It’s all done but the seating now and it’s good work, even though I practically had to duct tape you to a tree in order to work in peace.” She might have taken offense at his words if not for the fact he was playing footsie with her under the table. And when he nudged her foot to get her to look at him, he winked in that way that—along with the grin—made it almost impossible for her to be mad at him. “It’s Sean’s turn to wash tonight. Emma, you dry and I’ll put away.” “I’ll wash, Gram. Sean can dry.” “I can wash,” Sean told her. “The world won’t come to an end if I wash the silverware before the cups.” “It makes me twitch.” “I know it does. That’s why I do it.” He leaned over and kissed her before she could protest. “That new undercover-cop show I like is on tonight,” Gram said as they cleared the table. “Maybe Sean won’t snort his way through this episode.” He laughed and started filling the sink with hot, soapy water. “I’m sorry, but if he keeps shoving his gun in his waistband like that, he’s going to shoot his…he’s going to shoot himself in a place men don’t want to be shot.” Emma watched him dump the plates and silverware into the water—while three coffee mugs sat on the counter waiting to be washed—but forced herself to ignore it. “Can’t be worse than the movie the other night.” “That was just stupid,” Sean said while Gram laughed. They’d tried to watch a military-action movie and by the time they were fifteen minutes in, she thought they were going to have to medicate Sean if they wanted to see the end. After a particularly heated lecture about what helicopters could and couldn’t do, Emma had hushed him, but he’d still snorted so often in derision she was surprised he hadn’t done permanent damage to his sinuses. “I don’t want you to think that’s real life,” he told them. “I promise,” Gram said, “if I ever want to use a tank to break somebody out of a federal prison, I’ll ask you how to do it correctly first.” Sean kissed the top of her head. “Thanks, Cat. At least you appreciate me, unlike Emma, who just tells me to shut up.” “I’d appreciate you more if there wasn’t salad dressing floating in the dishwater you’re about to wash my coffee cup in.” “According to the official guy’s handbook, if I keep doing it wrong, you’re supposed to let me watch SportsCenter while you do it yourself.” “Did the official guy’s handbook also tell you that if that happens, you’ll also be free to watch the late-night sports show while I do other things myself?

I was sitting in the living room watching Shake ’Em Down for the sixth or seventh time. Too bad the movie’s star, Jack Palms, turned out to be a junkie asshole wife beater. He might have filled that big gap between Bruce Willis and Jason Statham with a few more decent action flicks if he hadn’t had to go to prison.

One of the factors that drew Himes to Rico was their mutual need for fantasy. Movies especially entranced them. They lost themselves in Hollywood gossip, immersed themselves in movie magazine lore, and pretended to identify with the stars. But it was the films themselves-frequently shown in the prison-that most affected them, evoking images of life outside the walls and at the same time reminding them of where they were.

The battle-ax receptionist—she looked about fifteen years too old to play the prison matron in B-movies—watched the scene play out, the hint of a smile on her dry, lipstick-caked lips. Loren

Those who have been swept within the criminal justice system know that the way the system actually works bears little resemblance to what happens on television or in the movies. Full-blow trials of guilt or innocence rarely occur; many people never even meet with an attorney; witnesses are routinely paid and coerced by the government; police regularly stop and search people for no reason whatsoever; penalties for many crimes are so severe that innocent people plead guilty, accepting plea bargains to avoid harsh mandatory sentences; and children, even as young as fourteen, are sent to adult prisons. Rules of law and procedure, such as 'guilt beyond a reasonable doubt' or 'probable cause' or 'reasonable suspicion,' can easily be found in court cases and law-school textbooks but are much harder to find in real life.

FRANK ... so, many things happen in the 70s to transform the horror genre. Present end premodern fears mix, birthing scary movies which are more seedy, grim, but also more artistic and religious. Criminal evil escapes the prison of murder-mystery and revenge plots, making us see trough the eyes of killer and victim. Supernatural evil is freed from the gothic frame, making viewers believe again in the reality of the devil and other medieval superstitions. If the 60s were about love, the spirit of the 70s is fear. Which means they are more horribly real, more perversely in touch with the dark mystery.

The best thing about being a writer is the writer's imagination, which is, given the day, time, or date, either a paradise or a prison. It is where some of our fondest friends exist. There is also the wonder of possibility. In a writer's imagination anything is possible, daydreams are like movies, feelings have so much impact, and your mind's eye sees everything. But also in a writer's imagination exists his fears, and it sometimes is the only place--in his imagination--where he can face his fears, conquer them, and then use that battle to teach or entertain.

It's too bad war makes people disappear like chess pieces, and that prisons turn prisoners into movie endings.

Seriously. What’s with the face?” Jordan asked. “You’re scaring my cabernets with that scowl.” “I’m just working through some stuff,” he said vaguely. Jordan raised an eyebrow, studying him. “Prison stuff?” “More like post-prison stuff. Nothing we need to talk about.” The last thing he needed his super-perfect twin sister with her super-perfect FBI boyfriend knowing was that he was in another dispute, of sorts, with the U.S. Attorney’s Office. He was cranky enough about the situation without Jordan laying into him about it. He’d left prison several weeks ago and was supposed to be moving on with his life, yet the vestiges of the place still clung to him. Like bad BO. He picked up four of the wine bottles Jordan had unpacked. “Where do you want these?” She pointed. “In the empty bin over there, with the other cabernets.” She looked over when Kyle came back to the bar. “So what kind of post-prison stuff?” Now he was getting suspicious. “What’s with the twenty questions?” “Sue me for trying to open a dialogue here. Geez. I’ve just been a little worried about you, since I’ve heard that it can sometimes be difficult for ex-inmates to reenter normal life.” Kyle shot her a look as he grabbed more wine bottles. “Where, exactly, did you hear that? Siblings of Ex-Cons Anonymous?” Jordan glared. “Yes, we have weekly meetings at the YMCA,” she retorted. Then she waved her hand vaguely. “I don’t know, it’s just…something I saw on TV this past weekend.” Ah. Kyle suddenly had a sneaking suspicion about the cause of his sister’s concern. “Jordo…by any chance were you watching The Shawshank Redemption again?” “Pfft. No.” She saw his knowing expression and caved. “Fine. I was flipping through the channels and it was on TNT. You try turning that movie off.” She looked at him matter-of-factly. “It’s very compelling.

A child born in hell,” the white-haired prisoner said. “A child forged by suffering. Hardened by pain.” He shook his head sadly at Bruce. “Not a child of privilege.

escaped from a Russian prison camp?” “Yes. I know cement from this time.” “Then you’re hired.” Chapter Forty The Martels rented a small house in Baker within walking distance of Emil’s work site. Adeline found a job cleaning rooms at the only motel in town for fifty cents an hour. Walt officially changed his formal name from Waldemar to Walter and found work after school at the butcher shop and at the movie theater as a projectionist. Will changed his name from Wilhelm to William and called himself “Bill.” He bagged groceries at the local store and swept the theater floors. They pooled their money, saving until they could afford to buy a small lot across from the high school and pay to have a basement foundation dug and poured. Emil worked at the hospital site and other projects during the day and, with Bill, put down a subfloor on top of the foundation in the evenings. They also installed plumbing, electrical lines, and a woodstove in the basement.

THE DIFFERENCE BETWEEN A TAX SHELTER AND TAX DEFERMENT The first lesson I learned was simple: not every tax break is scuzzy. Leona Helmsley, also known as the “Queen of Mean,” may have been sentenced to sixteen years in prison for tax evasion (ah, sweet justice), but there’s a big difference between legal and illegal tax avoidance. When I first started out, I didn’t have nearly as many tax-avoidance strategies as the rich did, but there are a few available to anyone, and taking advantage of every opportunity is absolutely critical. Tax sheltering means putting your money someplace where taxes no longer apply. Think of taxes as gravity in The Matrix, or logic in the Transformers movies. Even if it technically exists, it doesn’t apply to you. For example, if you invest in an index ETF and it goes up, it’s not reported on your tax return. If you earn interest on that account, ditto. Once your money is inside a tax shelter, you never get taxed on it again. This is because the money that goes into a tax-sheltering account has already been taxed. Tax deferment, on the other hand, is the process of taking a chunk of your income and choosing not to pay income taxes on it that year. Here’s how it works: You contribute a portion of your income to a tax-deferred account. The amount you contribute reduces your taxable income for that year, and accountants would call this contribution “deductible.” So, if you made $50,000 one year, and you chose to defer $10,000, then that year you would only be taxed as if you earned $40,000. That $10,000 you deferred gets put into a special account where it can grow tax-free, but if you withdraw it, it will be added on to your taxable income and you’ll pay taxes on it then. This is because money going into tax deferral hasn’t been taxed yet. To recap . . . Tax Shelter Tax Deferral Contributions are . . . Not deductible Deductible Growth/interest/dividends are . . . Tax-free Tax-free Withdrawals are . . . Tax-free Taxed as income

You may think that sending equipment hidden in a gift to prisoners is purely an invention of the movies, yet you might be surprised to learn it happened for real - and most likely in a more amazing way that you would expect. In the Second World War, Germany allowed the International Red Cross to send packages to POWs; amongst the items the Nazis permitted was a Monopoly set. With this in mind, Allied forces made special versions of the game that helped the prisoners to escape. German, French and Italian money was hidden amongst the standard Monopoly notes; a metal file was hidden within the board itself; a small compass could be found in one of the playing pieces and maps of the camp the prisoners were in were printed on silk and hidden inside the house and hotel pieces!

You goin’ somewhere?” I asked. “Out west.” “Out west? What is this, a John Wayne movie? There’s a lot that’s west of Boston. How far out west?” I asked. “Vegas,” he said, and turned down the strings. “Huh.” Vegas. That was quite the drive. I wondered how long it would take. I really had no clue. It was all the way across the country. Major road trip. “I’m headed that direction too,” I lied enthusiastically. He looked over at me, his eyebrows disappearing under the thick edge of his cap. “You’re headed to Vegas?” “Well, maybe not that far, you know, uh, just . . . west,” I hedged. I didn’t want him to think I wanted to tag along all the way to Vegas, although suddenly I thought I might. “Can I ride with you for a ways?” “Look, kid—” “Clyde?” I immediately interrupted. “I’m not a kid. I’m twenty-one years old. I’m not jailbait or an escapee from prison or a mental institution. I’m not a member of the Klan, or even a Bible salesman, although I do believe in Jesus and am not ashamed to admit it, though I will keep my love for him to myself if you’ve got issues with that. I have some money to contribute to gas and food and whatever else we need. I just need a lift out . . . west.

There were occasional dances at the main prison compound with live bands as well as holiday dinners, activities that Blanche greatly enjoyed. In her scrapbooks, she placed an autographed promotional photograph of one visiting band, The Rural Ramblers. ... Blanche loved to dance and by all accounts she was very good at it. She applied to a correspondence course in dancing that came complete with diagrams of select dance steps to place on the floor and practice. She also cut similar dance instructions and diagrams from newspapers and magazines and put them in her scrapbooks. By 1937, she had mastered popular dances like jitterbug, rumba, samba, and tango. The men’s prison, or “the big prison” as the women called it, hosted movies on Friday nights. Features like Roll Along Cowboy ... were standard, usually accompanied by some short musical feature such as Who’s Who and a newsreel. The admission was five cents. Blanche attended many of these movies. She loved movies all of her life. Blanche Barrow’s periodic visits to the main prison allowed her to fraternize with males. She apparently had a brief encounter with “the boy in the warden’s office” in the fall of 1934. There are few details, but their relationship was evidently ended abruptly by prison officials in December. There were other suitors, some from Blanche Barrow’s past, and some late arrivals...

The archetypal example is portrayed in the 1991 movie Silence of the Lambs, where Jodie Foster, who plays a junior FBI agent, seeks out, listens to, and acts on information from a psychotic murderer named Hannibal Lecter. Despite the fact that Hannibal Lecter was serving a life sentence in prison while the murders took place, Jodie Foster’s character understood that Lecter had the same mind-set and many of the same life experiences as the killer she was trying to capture. Silence of the Lambs was just a movie, but if we in the United States had had someone like Hannibal Lecter who had the same mind-set and many of the same life experiences as the terrorists that masterminded 9/11, we surely would have tapped into his knowledge base, wouldn’t we?