Fortresses of Solitude: Journalists Barred from Prison Isolation Units

Via Solitary Watch:

Cell doors in ADX FlorenceSupermax prisons and solitary confinement units are our domestic black sites—hidden places where human beings endure unspeakable punishments, without benefit of due process in any court of law. On the say-so of corrections officials, American prisoners can be placed in conditions of extreme isolation and sensory deprivation for months, years, or even decades.

At least 80,000 men, women, and children live in such conditions on any given day in the United States. And they are not merely separated from others for safety reasons. They are effectively buried alive. Most live in concrete cells the size of an average parking space, often windowless, cut off from all communication by solid steel doors. If they are lucky, they will be allowed out for an hour a day to shower or to exercise alone in cages resembling dog runs.

Most have never committed a violent act in prison. They are locked down because they’ve been classified as “high risk,” or because of nonviolent misbehavior—anything from mouthing off or testing positive for marijuana to exhibiting the symptoms of untreated mental illness.

A recent lawsuit filed on behalf of prisoners in ADX, the federal supermax in Florence, CO, described how humans respond to such isolation over the long-term. Some “interminably wail, scream, and bang on the walls of their cells” or carry on “delusional conversations with voices they hear in their heads.” Some “mutilate their bodies with razors, shards of glass, sharpened chicken bones, and writing utensils” or “swallow razor blades, nail clippers, parts of radios and televisions, broken glass, and other dangerous objects.” Still others “spread feces and other human waste and body fluids throughout their cells [and] throw it at the correctional staff.” While less than 5 percent of US prisoners nationwide are held in solitary, close to 50 percent of all prison suicides take place there.

After three years of reporting on solitary confinement for Solitary Watch, a website I co-founded, I’m convinced that much of what happens in these places constitutes torture. How is it possible that a human-rights crisis of this magnitude can carry on year after year, with impunity?

I believe part of the answer has to do with how effectively the nature of these sites have been hidden from the press and, by extension, the public. With few exceptions, solitary confinement cells have been kept firmly off-limits to journalists—with the approval of the federal courts, who defer to corrections officials’ purported need to maintain “safety and security.” If the First Amendment ever manages to make it past the prison gates at all, it is stopped short at the door to the isolation unit.

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Read full article at: http://solitarywatch.com/2013/03/05/fortresses-of-solitude-journalists-barred-from-prison-isolation-units/

How the FBI coordinated the crackdown on Occupy

Naomi Wolf in “Revealed: how the FBI coordinated the crackdown on Occupy” (Guardian):

“FBI documents just obtained by the Partnership for Civil Justice Fund (PCJF) … reveal that from its inception, the FBI treated the Occupy movement as a potential criminal and terrorist threat … The PCJF has obtained heavily redacted documents showing that FBI offices and agents around the country were in high gear conducting surveillance against the movement even as early as August 2011, a month prior to the establishment of the OWS encampment in Zuccotti Park and other Occupy actions around the country.”

Police used teargas to drive back protesters following an attempt by the Occupy supporters to shut down the city of Oakland. Photograph: Noah Berger/AP

Police used teargas to drive back protesters following an attempt by the Occupy supporters to shut down the city of Oakland. (Credit: Noah Berger/AP)

Read the full article at: http://www.theguardian.com/commentisfree/2012/dec/29/fbi-coordinated-crackdown-occupy

On this day in history (December 21, 1919): Mass deportation of leftist radicals from United States

Following a year of massive strikes and political unrest at the end of World War I, the U.S. government deports 249 anarchists (including Emma Goldman and Alexander Berkman), communists, anti-war activists, and “labor agitators.”
Emma Goldman -- deportation photo(Photo: Emma Goldman’s deportation photo, 1919)
Here are is an excerpt from Emma Goldman’s “My Disillusionment with Russia” (1923):
“The STATE IDEA, the authoritarian principle, has been proven bankrupt by the experience of the Russian Revolution. If I were to sum up my whole argument in one sentence I should say: The inherent tendency of the State is to concentrate, to narrow, and monopolize all social activities; the nature of revolution is, on the contrary, to grow, to broaden, and disseminate itself in ever-wider circles. In other words, the State is institutional and static; revolution is fluent, dynamic. These two tendencies are incompatible and mutually destructive. The State idea killed the Russian Revolution and it must have the same result in all other revolutions, unless the libertarian idea prevail.

The dominant, almost general, idea of revolution — particularly the Socialist idea — is that revolution is a violent change of social conditions through which one social class, the working class, becomes dominant over another class, the capitalist class. It is the conception of a purely physical change, and as such it involves only political scene shifting and institutional rearrangements. Bourgeois dictatorship is replaced by the “dictatorship of the proletariat” — or by that of its “advance guard,” the Communist Party. Lenin takes the seat of the Romanovs, the Imperial Cabinet is rechristened Soviet of People’s Commissars, Trotsky is appointed Minister of War, and a labourer becomes the Military Governor General of Moscow. That is, in essence, the Bolshevik conception of revolution, as translated into actual practice.

Revolution is indeed a violent process. But if it is to result only in a change of dictatorship, in a shifting of names and political personalities, then it is hardly worth while. It is surely not worth all the struggle and sacrifice, the stupendous loss in human life and cultural values that result from every revolution. If such a revolution were even to bring greater social well being (which has not been the case in Russia) then it would also not be worth the terrific price paid: mere improvement can be brought about without bloody revolution.

Our institutions and conditions rest upon deep-seated ideas. To change those conditions and at the same time leave the underlying ideas and values intact means only a superficial transformation, one that cannot be permanent or bring real betterment. It is a change of form only, not of substance, as so tragically proven by Russia. […]

There is no greater fallacy than the belief that aims and purposes are one thing, while methods and tactics are another, This conception is a potent menace to social regeneration. All human experience teaches that methods and means cannot be separated from the ultimate aim. The means employed become, through individual habit and social practice, part and parcel of the final purpose; they influence it, modify it, and presently the aims and means become identical.

The great and inspiring aims of the Revolution became so clouded with and obscured by the methods used by the ruling political power that it was hard to distinguish what was temporary means and what final purpose. Psychologically and socially the means necessarily influence and alter the aims. The whole history of man is continuous proof of the maxim that to divest one’s methods of ethical concepts means to sink into the depths of utter demoralization. In that lies the real tragedy of the Bolshevik philosophy as applied to the Russian Revolution. May this lesson not be in vain.

No revolution can ever succeed as a factor of liberation unless the MEANS used to further it be identical in spirit and tendency with the PURPOSES to be achieved. Revolution is the negation of the existing, a violent protest against man’s inhumanity to man with all the thousand and one slaveries it involves. It is the destroyer of dominant values upon which a complex system of injustice, oppression, and wrong has been built up by ignorance and brutality. It is the herald of NEW VALUES, ushering in a transformation of the basic relations of man to man, and of man to society.

Its first ethical precept is the identity of means used and aims sought. The ultimate end of all revolutionary social change is to establish the sanctity of human life, the dignity of man, the right of every human being to liberty and wellbeing. Unless this be the essential aim of revolution, violent social changes would have no justification. For external social alterations can be, and have been, accomplished by the normal processes of evolution. Revolution, on the contrary, signifies not mere external change, but internal, basic, fundamental change. That internal change of concepts and ideas, permeating ever-larger social strata, finally culminates in the violent upheaval known as revolution.

The period of the actual revolution, the so-called transitory stage, must be the introduction, the prelude to the new social conditions. It is the threshold to the NEW LIFE, the new HOUSE OF MAN AND HUMANITY. As such it must be of the spirit of the new life, harmonious with the construction of the new edifice.

To-day is the parent of to-morrow. The present casts its shadow far into the future. That is the law of life, individual and social. Revolution that divests itself of ethical values thereby lays the foundation of injustice, deceit, and oppression for the future society. The means used to prepare the future become its cornerstone.

Witness the tragic condition of Russia. The methods of State centralization have paralysed individual initiative and effort; the tyranny of the dictatorship has cowed the people into slavish submission and all but extinguished the fires of liberty; organized terrorism has depraved and brutalized the masses and stifled every idealistic aspiration; institutionalized murder has cheapened human life, and all sense of the dignity of man and the value of life has been eliminated; coercion at every step has made effort bitter, labour a punishment, has turned the whole of existence into a scheme of mutual deceit, and has revived the lowest and most brutal instincts of man. A sorry heritage to begin a new life of freedom and brotherhood.

It cannot be sufficiently emphasized that revolution is in vain unless inspired by its ultimate ideal. Revolutionary methods must be in tune with revolutionary aims. The means used to further the revolution must harmonize with its purposes. In short, the ethical values which the revolution is to establish in the new society must be initiated with the revolutionary activities of the so-called transitional period. The latter can serve as a real and dependable bridge to the better life only if built of the same material as the life to be achieved.”
And here’s one from “Living My Life” (1931):
“America had declared war with Spain…. It did not require much political wisdom to see that America’s concern was a matter of sugar and had nothing to do with humanitarian feelings. Of course there were plenty of credulous people, not only in the country at large, but even in liberal ranks, who believed in America’s claim. I could not join them. I was sure that no one, be it individual or government, engaged in enslaving and exploiting at home, could have the integrity or the desire to free people in other lands.”