Under Lock & Key

Please send a copy of the Texas Pack. I’ve been in prison since 2002 and h ave never written a grievance. The information you offer makes it a no brainer for all prisoners the opportunity to correctly address situations with supporting codes.

A writ writer let me borrow his copy so I could fight a disciplinary case that was never investigated. That’s a normal practice on this unit that needs to be corrected.

That resource is priceless and wanted to say thanks. This puts me on an even playing field to filing grievances with confidence. Won’t let situations slide by when I’m in the right. I’ve enclosed 3 stamps.

I have noticed that the New Afrikan people (NAP) have been crying out for justice for their people against oppression for ages. As an advocate and activist to end all oppression I stand beside them 100%. Oppression is an ugly thing and needs to be totally eradicated. However, I have also noticed that large numbers of NAPs and Latin@s oppress another “minority” group, namely the LGBTQIA community on a continuous basis. The same reasoning and ideology used by white supremacists to oppress others, especially NAP and Latin@s, is being used by NAP and Latin@s to oppress the LGBTQIA community. I feel that if people want to be free from oppression, they should in turn refrain from willingly and consciously oppressing other humyns and humyn groups. Justice and equality should be collective, not subjective and for certain people only. Does anyone else see this hypocrisy? I’m open to critique and feedback.

MIM(Prisons) responds: As communists, we struggle for an end to all forms of oppression. It’s a constant struggle to educate ourselves and others, and consciously struggle against biases that have been ingrained over years of living in this corrupt system. But while we live in a society built on class, nation and gender oppression we can expect to see forms of all of these within progressive movements.

There are a few principles we apply here. One is recognizing the principal contradiction and focusing on pushing that forward. Another is unity-struggle-unity. So as we unite with all anti-imperialist forces to resolve the principal contradiction (the oppression of Third World nations by the U.$.-led imperialist block) we will struggle over questions such as these in an attempt to build greater unity with revolutionary nationalists who may retain reactionary ideas around gender.

I recall entering United States Penitentiary (USP) Leavenworth in 1993 as a very ignorant, reactionary member of a street tribe in need of guidance. I was approached by an individual seen by others in many lights; original gangsta! Comrade George’s comrade! Revolutionary! Major underworld figure! All of the above and some. All I know is, the brotha James “Doc” Holiday freely gave of himself to educate all of us tribal adherents.

Making it mandatory that we both exercise daily (machine) and read progressive literature, because consciousness grows in stages. As such, he brought many a tribal cat towards a more revolutionary-oriented ideal. Some accepted New Afrikan revolutionary nationalism. Others gained structure, within their respective tribes (Kiwe/Damu national identities). Whichever choices we made, the overall revolutionary objectives were being met, in that the seeds of liberating consciousness had been sown. We learned of: Che, Fidel, W.L. Nolen, Marx, Lenin, Mao, Huey P., Bobby, Fred, Bunchy, Comrade George, Assata, etc. So many more unnamed heroes/sheroes of the movement for change and liberation.

Utilizing materialist dialectics to analyze our forerunners’ strengths and weaknesses as they relate to contributions to struggle is a positive. Constructively critiquing their actions and/or strategem which negatively impacted our progression towards building revolutionary culture is also a positive. Personally, I do not view giving honors to our fallen as “cult of personality.” As a New Afrikan by DNA, I know firsthand how important it is for “us” to have concrete examples to emulate. Sad reality is, U.$.-born New Afrikans have been conditioned via historical miscarriages to see themselves as inferior to others. As such, before giving them/us Marx and the like, they should be taught examples of U.$. folk of color. Identification with/to New Afrikan cultural identity is key to building viable revolutionary culture, prior to more global revolutionary cadre education.

With that, I recently embraced Islam. The need of a morality code was imperative for me (individually) in order for me to continue to be an asset to the overall struggle. Regardless of my personal religious belief, I shall remain committed to giving of myself – blood, sweat, tears, my life if need be – to advance the struggle for freedom, justice, and equality. This loyalty and devotion to the cause, come hell, or forever in isolation, is a direct result of the seeds planted in USP Leavenworth all those years ago by James “Doc” Holiday. I honor him accordingly as an educator, elder, father figure, and comrade.

Recently my family attempted to locate Doc via FBOP locator and as his name was not found, thus I assume he has passed on. I shall miss his wit and grit. Revolutionary in peace!

MIM(Prisons) responds: The greatest tribute we can pay to Doc, and all of the people who helped raise us to a higher level, is to carry on eir legacy through our actions. We don’t mean to just “be about” the struggle, or to shout them out in remembrance. “Each one teach one” is a good place to start, and we can even look more deeply at what it was about our comrades’ actions that made them such great organizers. In analyzing their actions, we can build on that in our own organizing.

We encourage our readers to take a closer look at what it was that turned you on to revolutionary organizing and politics. It surely wasn’t just one action from one persyn, and it surely wasn’t just an internal realization. Who was it that helped develop you, and how did they do it?

Especially for ULK 63, we want to look deeper at organizing tactics and approaches within the pages of this newsletter. One thing we can look at is our memories of what other people did to organize us. Think about the people who helped develop your revolutionary consciousness, and write in to ULK your observations.

What was their attitude? What methods did they use? How did they react when someone was half-in the game? How did they behave toward people who were totally in denial? Where did they draw the line between friends and enemies? What are some memories you have of when the spark was lit for you, that told you you needed to struggle to end oppression, rather than just get what you could for yourself? Send your stories in to the address on page 1 so ULK readers can incorporate your experiences into their own organizing tactics.

More than 2 million people are locked up in prisons and jails in the United $tates. This represents an imprisonment rate of just under 1% of the population. Almost 7 million people were under the supervision of the adult correctional system (including parole and probation) at the end of 2015.(1) And in 2012, latest data available from the U.$. Bureau of Justice, the total money spent on the criminal injustice system across federal, state and local governments was $265,160,340,000. Of this prisons accounted for $80,791,046,000.(2)

Prisons are incredibly expensive for the state and prisons cost far more than they produce.(3) The question is, why does the government, at all levels, continue to spend so much money to keep so many people locked up? And why does the United $tates have the highest imprisonment rate of any country in the world?

The Myth of the Prison Industrial Complex

The Prison-Industrial Complex (PIC) meme has become effectively popularized in the United $tates. Behind the concept of the PIC is the belief that there are big corporate interests behind the unprecedented mass incraceration in the United $tates. It represents an Amerikan politic that is outwardly “anti-corporate,” while denying the class structure of the country that is made up of almost completely exploiter classes.

While there are certainly some corporations that are making money off of prisons, overall prisons are a money-losing operation for the government. Basically the government is subsidizing the profits and income of a few corporations and a lot of individual so-called “workers.”(see Cost of Incarceration article) If we examine prison statistics, economic trends, private prisons, and the “diversity” of the prisoner population, then it becomes clear that prisons are fundamentally about social control over oppressed nations within the United $nakkkes. This leads us to some important conclusions on how the prison system functions and how we should struggle against it.

Falling Rates of Imprisonment

Overall, the prison and jail population in the United $tates has been dropping in recent years, along with the rate of imprisonment. The total number of people in prison and jail started dropping in 2009 after decades of steady increases. In reality the increases in 2008 didn’t keep up with the increase in population in the United $tates as the peak imprisonment rate was in 2007 with 1 in every 31 people being somewhere under correctional supervision (including jails, prisons, parole and probation). The prison/jail population peaked in 2006-2008 with 1% of the adult population locked up behind bars. That dropped to .87% at the end of 2015.(4)

This drop in imprisonment rate starting in 2008 lines up with the peak of the recent financial crisis. It seems that the U.$. government does have some limits to their willingness to spend money on the criminal injustice system. If imprisoning people was a way to increase profits, then the numbers of prisoners would increase when there was a financial crisis, not decrease.

Private Prisons

Private prisons are a dangerous development in the Amerikan criminal injustice system. They are owned and operated by corporations for a profit. And these prisons take prisoners from any state that will pay them for the service. In states with overcrowding problems, shipping people to for-profit prisons is seen as a good option.

But these corporations also try to sell their services as cheaper and more efficient, basically reducing the already dangerously low level services to prisoners in order to save on costs, because, as we have seen, prisons are extremely costly to run.

At the end of 2015, 18 states and the Federal Bureau of Prisons met or exceeded their prison facilities’ maximum capacity.(5) So we might expect a lot of outsourcing to private prisons. But the actual percentage of prisoners in private prisons is relatively low. In 2015, only 8% of total state and federal prisoners were in private facilities. And this number dropped 4% from 2014.(6) This is a greater drop than the 2.2% decrease in prisoners between 2014 and 2015.

If private prisons were so successful, then we ought to see their numbers increase, not decrease. And if they were so influential with the politicians, then they would have a larger market share. Private prisons clearly are not the backbone of some “Prison Industrial Complex.” Corporations have, thus far, not figured out how to successfully generate profits from prisons, beyond the subsidy handout they get from the government and commissary stock. On top of this, the federal and state governments are losing money by paying for prisons.

There is a lot of activism opposed to private prisons. This comes from people who generally understand that privatization of an institution usually does not have a good outcome for the oppressed. Activism can influence the government. It’s possible that the voices against private prisons helped push the Obama administration to implement its policy of phasing out private prisons for Federal prisoners. The Trump administration has since repealed that policy.

But we don’t believe this is a question of partisan politics anyway. The U.$. government has shown that it will stop at nothing to implement policies that push forward profitable capitalist industries. The violent attacks on activists protesting the destructive Dakota Access Pipe Line are a good case in point. This is not a fight over profitable capitalist corporations, it is a debate over which group of people get a subsidy from the government: private prison corporations, or public prison employees. Shifting away from private prisons is painless for the government, because it doesn’t require a decrease in prisons, just a shift in where money goes.

National Oppression

So, if not for profit, then why does the U.$. lock up so many people? The answer to this question is obvious when we look at prisoners and the history of imprisonment in this country. It is impossible to talk about prisons without talking about the tremendous disparity in the way the criminal injustice system treats Chican@s, First Nations, and New Afrikans within U.$. borders. The ridiculously high rate of imprisonment of people, particularly men, from these nations, is the most obvious disparity.

Approximately 12-13% of the population of the United $tates is New Afrikan, but New Afrikans make up around 35% of prisoners.(7) The imprisonment rate of First Nations is also disproportionately high. In South Dakota, for example, Indigenous people are 8% of the state’s population, but are 22% of the state’s male prison population and 35% of female prison population.(8) Meanwhile, Chican@s are imprisoned at a rate higher than Euro-Amerikkkans as well.(9)

Any study of the injustice system reveals the same evidence: the majority of prisoners are from oppressed nations. This is in spite of the fact that there are more Euro-Amerikkkans in the United $tates than all the oppressed nations combined.

This disparity starts on the streets with police occupation of oppressed communities, and continues into the courts with disproportionate sentencing, inadequate legal representation, and the conscious and unconscious bias of juries. By the time we get to prisons, we can clearly see the results of systematic national oppression in the rates of imprisonment.

The aggressive use of prisons as a tool of social control started in the United $tates in response to the revolutionary nationalist organizations that gained tremendous popularity in the late 1960s and 1970s. As the government scrambled for an effective response to tamp down this potentially revolutionary mass movement, they turned to the police and prisons.

Between 1961 and 1968, the prison population dropped to its lowest point since the 1920s. From 1968 to 1972, the imprisonment rate rose slowly. However, starting in 1974, just following the peak of revolutionary organizing in this country, there was an unbelievable increase in the imprisonment rates. COINTELPRO was oriented against revolutionary organizations like the Black Panther Party and the United $tates began to systematically lock up or assassinate those people who were trying to fight against oppression. Almost 150,000 people were imprisoned in eight years – demonstrating the government’s fear of revolutionaries.(10)

At the same time, there was a growing anti-prison movement and the government was sure to stamp out any and all dissent there as well. George Jackson’s book, Soledad Brother, came out in 1970 and was a huge indictment of the oppression against the internal semi-colonies. The following year, he was murdered.

This disproportionate arrest, prosecution and imprisonment of oppressed nations didn’t stop in the 1970s. It continues today. Internal semi-colonies are positioned in a way to maintain their subjugated status. And it is when the oppressed nations band together and organize that the Amerikkkan government strikes against them like a rabid dog.

Lessons for our Work

Understanding the injustice system is of central importance to developing a method and structure to resist the prison network. This is why it is so necessary to understand that prisons are a money-losing operation for the government, and to locate the politics of mass incarceration in the attempt at social control of oppressed nations.

If we focus on the role of prisons as social control, targeting the lumpen, we can then target the real reason for the existence of the vast Amerikan criminal injustice system. Exposing this role helps people understand just how desperate the U.$. government was in the 1970s when faced with a huge revolutionary nationalist movement. And the government is still afraid to take any significant steps away from this imprisonment solution.

That tells us they are still afraid of the oppressed nations, so much so that they don’t care if a bunch of white people get swept up in the imprisonment craze.

Since social control is driving the Amerikkkan prison system, we should focus our organizing work on exactly what the government fears: organizing those being controlled. We should pick our battles to target the parts of the system that we know are vulnerable: they fear revolutionary education (censorship, bans on study groups), they fear organization (rules against groups), and they fear peaceful unity most of all (provocations of fights, pitting groups against one another). We can build this unity by spreading our analysis of the root goal of the criminal injustice system. All those targeted for social control should be inspired to get together against this system.

Men form groups for wealth and power
Waging wars to feed their greed
Countless masses they devour
Causing world-wide misery
Turning free men into slaves
Starving children meet their graves
Yet the world is not amazed
Not many seek to make a change
The ruling class enslaves the masses
Dark-complexion people suffer
Socio-economic madness
All the world chaotic, tragic

Worn the shackles much too long
Too much time locked in the cage
All has turned to hate and rage
No longer will I be a slave
Spent my hours lost in pages
Of the books that educate
Any mind that seeks the answers
And the mind to liberate
The people of the planet suffer
All is in the name of greed
But it’s time to make a difference
No more shall I be deceived

The ruling class are merely men
Like you and I they cry and bleed
They’re also prone to make mistakes
And they can fail like they succeed
The rulers are all small in number
We are their real source of power
Let us liberate ourselves
Unite so all alive are free
Snatch the kingdom from the kings
Throw the tyrants off their thrones
For liberty and equality

24 OCTOBER 2016 – I have received y’all’s latest newsletter. I love reading the ULK newsletters. Always very informational. Which has helped me a lot!

Here at the McConnell Unit in Belville, Texas, it is very, very, hard to get prisoners involved in such issues as 1) Campaign to resist restrictions on indigent correspondence; 2) Petition the Federal Trade Commission: TDCJ’s monopoly on stationary; 3) We demand our grievances are addressed in Texas, etc, etc.

I’ve shared the Texas Pack with several prisoners and some just say that they are not interested. As long as they let prisoners here watch TV, go to the commissary, use the phone, play dominoes, chess, and scrabble, people don’t care. It’s all they care about, which in reality is very sad. Because these are issues that affect us all as a whole group. And in some cases violate our civil and constitutional rights.

The Texas Pack has given me very helpful information for not only my own benefit but to help other prisoners who ask for help, and especially those that are monolingual and don’t know how to file a grievance, etc. The information that y’all supply me has not only helped me but for me to help others, which I do almost on a daily basis. Thank y’all very much!

MIM(Prisons) responds: This author is using the Texas Pack exactly as it’s intended – not to be hoarded as a persynal reference, but to be shared with others so we can all benefit. Ey also brings up an all-too-frequent complaint about prisoners in Texas: that they are checked out and unwilling to stand up for their rights or the rights of others. What is the difference between this writer, and the people ey is saying only care about board games and TV? Obviously there are activists in TDCJ facilities. How are they made?

Even people who seem to only care about board games and TV, we know they’re not just lazy or don’t care. It is likely a defense mechanism they’ve developed over time. If i only care about TV, i can have some happiness even though i’m in prison. If i only care about TV, i can for the most part avoid attention from prison staff. If i only care about TV, i can access something i want; i can escape from my reality for a short time; etc.

It’s unlikely, though, that these folks only care about TV, even though that’s what they’re projecting. Presenting the grievance petition to them, while it’s a righteous campaign, often just makes people defensive. They’re defensive because they need to protect this narrative that they’ve created about their “values,” often times in order to just get through the day, and cope with their harsh reality.

Certainly with some people we can present a valid campaign, they’ll recognize it as a valid campaign, and they’ll come on board. But people who are defensive or prone to stagnation need a different approach.

A good place to start in trying to organize these folks is to figure out what they do care about, besides TV. They may not want to talk about it, it may be sad and upsetting to care about things you can’t have (such as affection with your children while you’re in prison, for example). But we can still try to help them figure it out. Help them develop their identity around their own value system, rather than the value system put upon them by bourgeois society and imprisonment.

How do they want to be seen by the world, their family, their peers? What do they want to stand for? What have they done in the past that they felt good about, that represents how they see themselves? When we know answers to these questions, we can help show how their values actually relate to the campaigns outlined in the Texas Pack and the pages of ULK.

Issue 63 of ULK is going to be focused on this topic of tactical organizing approaches, and the nitty gritty of building the United Front for Peace in Prisons. We want our subscribers to send in methodology and tools which have helped them in their organizing efforts. Even if it doesn’t have a formal name, can you spell out your approach for dealing with ambivalence, or ignorance, or even a disorganized study group meeting? We want to hear about it and share it with others!

I’ve come to recognize here at California New Folsom State Prison, that the true measure of our commitment to justice, the character of our society, our commitment to the rule of law, fairness, and equality cannot be measured by how we treat the rich, the powerful, the privileged, and the respected among us. The true measure of our character is how we treat the poor, the disfavored, the accused, the incarcerated and the condemned.

Prisoners housed at New Folsom EOP/GP mainline are being denied the right to earn good time/work time credits, and therefore can’t get paroled or released. We are being denied the opportunities and support which are given to every other prisoner and at every other prison within California.

The 4th and 14th Amendment declares that “equal protection of the law” cannot and must not treat prisoners differently then others without reasonable and probable cause. People who are eligible for an earlier parole hearing under Senate Bill 260 and Senate Bill 261 pc 3051 (Youthful Parole) shall and must earn credits toward reducing time on their new parole date, not their original parole date or false reported date.

Snitches are benefiting. Lifers are getting time knocked off such as 9 to 10 years due to reasons of Prop 57. It doesn’t even matter to them because they still will be labeled as lifers by the CDCR/DOC. Also those with money and/or are white have been benefiting.

Without dehumanizing or snitching or becoming SNY, we want to secure the Prop 57 rights granted us under law. We continue to struggle not to be set up and framed with charges. Many of us have caught fake cases because we’ve stayed silent and solid.

Please send us advice and materials so we may continue to organize.

CA USW Council Comrade Responds: The only thing I can say is that CDCr made promises that they’re not living up to, once they let us all out of SHU. I can attest to the truth of the above statement. You will get privileges if you go SNY, as I met a few people while in Ad-Seg that were going SNY so the board can release them. They’re not releasing anyone who has the gang label or STG label on them.

What I can say is that anyone wanting material concerning Prop 57 can write to: Initiate Justice, PO Box 4962, Oakland, CA 94605. This is the litigation team that’s fighting for the changes in the regulations so that people can get parole.

First, I don’t think we should waste our time organizing around these reforms because we are not a reformist org, we are a revolutionary org. Secondly, according to Prop 57 guidelines, everyone who hasn’t served a SHU term is eligible for good time/work time credits, however they are not retroactive but only go towards the remainder of one’s sentence. So if you’ve been incarcerated for 20 years and you still have 5 years left on your sentence you will only be able to be awarded good time credits towards your remaining 5 years. As soon as Prop 57 was enacted, case records began re-calculating everyones sentence who qualified. The entire process took about four or five months here.

Also, according to Prop 57 people who fall under any of the Youth Offender laws SB9, 260, 261 & 262 cannot receive earlier parole board dates than that which they already qualified for under the various State Bills. The only thing that changed is your MERD (Maximum Eligible Release Date). For example, under Prop 57 my MERD went from 2030 to 2028 but under SB261 my parole board date dropped from 2030 to 2021 at the soonest but no later than 2023.

For more information on Prop 57 people can write to the San Quentin Law Office which sends free legal materials to prisoners or they can contact Initiate Justice, Lifer Support Alliance and many other reformist orgs. By the way the final regulations on Prop 57 already came out and NOTHING CHANGED! But what else could we expect from CDC? Fuck reforming the system, smash it!

I’m writing in response to an article in ULK 58, “Illinois Budget Doesn’t Include Due Process.” The Illinois prisoner states he cannot get a grievance form from staff. The U.S. Supreme Court has addressed this issue in Ross v. Blake 136 S.Ct. 1850 (2016) which states “An inmate need exhaust only such administrative remedies as are available,” as stated in the Prison Litigation Reform Act. The Supreme Court named three cases where this might be true:

1. “an administrative procedure is unavailable when (despite what regulations or guidance materials may promise) it operates as a simple dead end — with officers unable or consistently unwilling to provide any relief to aggrieved inmates.”
2. “an administrative scheme might be so opaque that it becomes, practically speaking, incapable of use. In this situation, some mechanism exists to provide relief, but no ordinary prisoner can discern or navigate it.”
3. “the same is true when prison administrators thwart inmates from taking advantage of a grievance process through machination, misrepresentation, or intimidation.”

When grievance forms are not provided, prisoners need to use any available paper and write the grievance, clearly titling the form “Grievance” and explain why no official grievance form was used. Staff will either accept it or reject it. If it is rejected, get it in writing if possible. If not possible, document the date, time, location and the person rejecting the form. Include this info and/or rejection letter with the legal suit. The courts will accept this the majority of the time. If not, appeal and reference Ross vs. Blake from the US Supreme Court.

MIM(Prisons) responds: This is a helpful citation for reference since we know many prisons offer virtually useless grievance systems. This Supreme Court opinion should help some take their appeals beyond the non-existent appeals processes in their prisons. We are also adding this information to the cover letter that comes with petitions demanding our grievances be addressed, which we mail to prisoners upon request.

This grievance campaign is just one piece of the larger battle to demand basic rights for the millions of people locked up in jails and prisons in the United $tates. And these demands for basic rights need to be connected to the larger struggle against the criminal injustice system as a whole. While we might win individual battles in some cases, we will never stop the injustice until we put an end to the system. This is because prisons under imperialism aren’t built to rehabilitate or reeducate people, they are built as a tool of social control. And so oppression of prisoners, and denial of their rights, is just part of the system.

We urge everyone interested in fighting to get grievances addressed to join our campaign, and use it to educate others about the injustice system. Mobilize people to do something, even if it’s just mailing out a few petitions. And help them make the connections between this battle and the reason for the conditions they are fighting. Through this campaign we can build and educate for the larger fight against the imperialist system.

“As did witch hunters in the past do we still have ‘criminal’ scapegoats?” This is a good question but a better one to ask is “are we still sometimes misled by authorities who define crime in their own interests or out of ignorance, as authorities did in dealing with witchcraft?”(1) For those conscious of being oppressed this isn’t a hypothetical, but an actual problem to be solved. Even those unconscious of the political situation, living in the barrios, this is an everyday problem; it is reality. The problem turns on what is “criminal” and who should define “crime”?

Nobody doubts that poverty, lack of legitimate opportunities and such in the barrio leads people to alternative methods of survival, which the system has declared criminal. Consider this: a brown boy grows up in a violent, poverty-stricken barrio. He is denied most, if not all, “socially appropriate” methods/means for success (e.g., role models to learn from, positive environment, good education, adequate employment opportunities). Without access to approved avenues for social survival – yet still held to society’s expectations – our brown boy turns to alternative means and learns the perils of the injustice system. Is it criminal that he turned to the only obvious option available? Or is it criminal that capitalists have attempted to make that his only option?

The United States has an injustice system which focuses on the actions of an individual, not on the reason, motivation, or purpose. To address this failing and irradiate it, those caught up in the vicious cycle must rise up. Our communities must also join in the necessary revolution for hope of success. Activism on a proactive level is needed. We cannot be liberal-minded (reforming without making substantive changes to the system structure) in our objectives. Changing only definitions ignores the problem, which is the process itself. Reform of existing systems is equal to affirming their correctness but asserting that some fine-tuning is needed. Such is not the case.

A quantifiable and qualitative change is necessary which cannot be accomplished within the current system.(2) We, the people, must construct independent resources and systems if we are ever to supplant capitalism and its inherent inequality. In pursuit of this, our community members must connect with prisoners (current and former), coordinating and cooperating, building and spreading consciousness, correct political views, theory, practice and support for the movimiento.

One’s actions cannot be labeled criminal if those are the only options made available. Today our communities generally face an alternative of evils: spend one’s life struggling within a system meant to keep us outside the power structure, never progressing, or refuse to be subjugated and be labeled criminal. The choice is between a slow and torturous death and surviving by “crime.” Those not faced with this drastic choice of evils cannot rightfully say what is and is not criminal.

“Law provides the baseline for formal social control. Criminalization of behaviors is a political process…”(3) The first steps towards changing this political process – the arbitrariness of labeling procedures – is to correct the criterion of what constitutes crime. From there, remove those who have contributed to labeling criminality and re-educating them as communists did in China during the 1950s.(4) Pressure from below provoking pressure from above to induce meaningful change.(5) Supplanting capitalism is a marathon not a mile-long race. Every stage must be approached and accomplished with care and attention. We revolutionaries must be methodical, concise and avoid impertinence. Success will come, just not overnight.

Regarding ULK 57 and “disability”. A deaf person is hearing impacted. A paralyzed person is mobility impacted. Together they are physically impacted. Their physical states are influenced by what impacted them – some ailment, incident, or birth condition.

“Disabled” and “challenged” takes something away, some quality or value of the person, as if they are the sum of their physical condition, objectified. “Disabled” in today’s reactionary culture and mindset conveys inferior, a tacit separation that, repeated ritually to and by the impacted person, becomes psychologically embedded and the person feels actually inferior – has self-doubts, is self-conscious.

I’ve been deaf since age 15 and could never say that I was “deaf” even, but said I had a “hearing problem.” When referred to as being “deaf,” I felt lower than everyone else. I’ve gotten over it by now, of course, at age 63, but just to say that semantic runs deep with physically and mentally impacted people, and can be a very sensitive thing. Another angle is that transgender people are considered in Western medicine to have a mental “disorder,” and so on. Well, that’s my 2¢. The article was rather interesting to me.

MIM(Prisons) responds: Language is an important part of culture, and something that revolutionaries have a responsibility to use for political purpose. So we appreciate this comrade raising criticisms of our use of language in ULK 57.

As a launching off point in this discussion, we will bring up our use of the word Chican@. We use an @ symbol instead of an ‘o’ or ‘a’ to convey multiple political points: the @ is not gender-specific; the term is encompassing an oppressed nation and explicitly rejecting Amerikan labels like “Hispanic.”

With that in mind we want to look carefully at this term “disability” to consider these criticisms. We do not want to suggest that someone who cannot hear or cannot see is inferior to someone who can. All people have different abilities. Some of these abilities can be trained, but some are things we’re born with. Some people, for instance, are stronger than others. The weaker folks aren’t inferior, but they might be better suited to tasks that don’t require as much physical strength.

This was discussed in the book Philosophy is No Mystery which describes struggles in a village in revolutionary China. One of the challenges they faced was strong young men acting as if their work was more valuable than that of weaker folks (mostly wimmin, but also elderly people and children). However, upon deeper discussion everyone came to agree that the work done by all was critical to their success, and valuing strength over other types of labor was counter-productive.

Let’s address the question of whether the term “disability” is similar to saying a transgendered persyn has a “disorder.” Transgender folks are often said to have “gender dysphoria” which is the stress a persyn feels as a result of the sex they were assigned at birth. The assigned sex does not match the persyn’s internal identity. That’s a situation some transgender people seek to address by changing their physical body to match their internal identity. Transgender folks face a difficult situation that needs resolving for them to lead healthy and happy lives.

It’s true that when we hear “disability” we generally think of things we would want to fix. But is that a bad thing? When people have vision problems that can be corrected, we want to use medical science to correct them. For instance, removal of cataracts cures blindness in many people. Similarly, if someone is missing a leg, getting fitted with a prosthesis is often a very good thing. In these situations someone lacks the ability to use a part of their body to its full potential. And in some cases this ability can be restored.

So perhaps the analogy we would make is that missing a leg is like someone being assigned a sex that doesn’t match their internal identity. The gender dysphoria they experience before transitioning is like lacking a prosthesis for someone without a leg. Making the transition to a sex or gender expression that matches their identity is for any transgender persyn somewhat analogous to people with physical dis-abilities getting them surgically or prosthetically corrected. If we can resolve gender dysphoria, by changing society or improving the persyn’s individual situation, we should do that. Just like if we can provide prosthetic limbs and cataract surgery, we should do that.

Where using the term “disability” becomes more complex and muddy is in cases where the persyn impacted doesn’t want to make a change. There are some good examples of this, like neuro-atypical folks who have developed highly specialized skills because of their neurology, but struggle to socialize or interact with other people. Some argue this is not something to be fixed but is just a humyn difference. And so we shouldn’t call that a disability, but rather just a different ability. However, in the types of cases that were discussed in the issue of ULK in question, the ailments and physical limitations are things we all agree should be fixed if possible. We don’t see anyone arguing that keeping cataracts help people in any way.

The question here is whether we can distinguish between conditions that people don’t want to change, differences between humyns, and conditions that people can generally agree we should change if possible. If we can, the term “disability” may be appropriate for the category of conditions we would change if possible. And then the final question we must answer is whether the term “disability” in our social context implies that someone is inferior. As we’ve already said above, we want to use language to empower and build revolutionary culture. This last point is the most difficult one and we’d like to solicit input from other readers, and especially those who contributed to ULK 57. Send us your thoughts on this topic and we will study it further and publish something in an upcoming issue of Under Lock & Key.