Resistance From Within

I recently received the level 2 study group. One question it asks is “Does MIM(Prisons) recruit members from prison? Why or why not? Do you agree? Explain.” My answer, in part, was “As prisoners we need MIM(Prisons) to not be subjected to our oppression, which helps to protect the integrity and Third World viewpoint of the MIM.” I realized that what I was referring to was resistance to what I once read a comrade call “bourgeois brainwashing.” I then set about to understand the psycho-social dynamics of this bourgeois brainwashing and how we must form resistance from within. I also examined the role played by MIM(Prisons) and the tie to how we view the Third World.

Bourgeois brainwashing uses the psychological phenomenon of dehumanization to facilitate the deconstruction of our value systems. Used as a defense against painful or overwhelming emotions, dehumanization entails a decrease in a person’s sense of his own individuality and in his perception of the humanness of others. This dehumanization of others allows for their maltreatment to be acquiesced in with relative freedom from the restraints of conscience or feelings of comradeship.

Dehumanization has two interrelated processes: self-directed dehumanization, which relates to self-image and denotes the deterioration of an individual’s sense of his own humanness, and object-directed dehumanization, which refers to one’s perceiving others as lacking in those attributes that are considered to be most human. These two forms of dehumanization are mutually reinforcing: reduction in the fullness of one’s feelings for other human beings diminishes one’s own sense of self; any reduction of the humanness of one’s self-image limits that person’s capacity for relating to others.

You see, the first step is for the pigs to beat down our self-worth and self-respect. Once we lose sight of our own humanness, we cannot see it in others. We then have complacence, even to the point of being helpful, while the U.$. empire oppresses, occupies and exploits the Third World nations. Why should I care? The Third World proletariat are less than human anyway. I didn’t put them in the situation they are in, they put themselves there, therefore, they deserve it!

Thus, oppression necessarily rests upon dehumanization, which diminishes and morphs our value system. We can resist dehumanization by holding on to our self-worth and self-respect, and our communistic value system that brought us to participate in the MIM. This takes resistance from within; from within the prison and from within our own selves.

There is a process of resistance called counter-socialization. To keep our values insulated from the conformist bourgeois values shoved down our throats while incarcerated is no easy task. It requires a stabilizing point of reference and behavior patterns that harmonize, to some degree, with our own values. These are two distinct aspects: a supportive reference system or group, and behavior patterns that offer protection against dehumanization of self and others. Our values or attitudes may not be consistent with the behavior expected or even forced upon us, which makes us vulnerable to a deep psychological discord with accompanying stress and pull toward equilibrium to reduce this mental discord and stress. Unless we are careful, our values may subtly change to match our behavior, and the brainwashing has begun.

For us to keep our communistic values from dying or fading away, it helps (it may even be essential) to have value sharers to whom we can refer for guidance and support. This reference group or individual can be other persons within the prison – a formal or informal counter-group. Such a reference system has the advantage of being accessible, relevant (everyone in the same location), and standing out in its interpretive scheme. Our counter-values can also be sustained through contact with or reference to people outside of the prison system. This support has the advantage of not being caught up in the same dehumanizing process as us and, therefore, may be more objective. Furthermore, their existence does not depend on the prison system – a very important point if the going gets rough and the pigs set about to silence our dissension.

To stay on guard, we should occasionally test the limits of the pigs’ tolerance for deviant behavior. If we have too much fear of disciplinary action or retaliation we may too narrowly define the boundaries of freedom and may mentally discard alternatives of action that could be advantageously pursued. We can be guided by the experience of others, but more can be gained from personal testing. Personal testing reaffirms a commitment to resistance and nudges us out of complacency. It also gives us a sense of freedom of action, thereby revitalizing our self-determination. To keep from absorbing a new dehumanized value system, we may find it useful from time to time to gut-react with automatic responses. If we always think about consequences before we express our true feelings, the feelings themselves may imperceptibly change. Just as the pigs limit what they will tolerate by way of opposition, we must also limit what we will tolerate by way of co-optation.

One of the most intriguing questions from both a theoretical and practical standpoint is: how long and under what conditions can a person maintain dehumanizing conditions and discordant values without support of any kind from others? Can internal fortitude based on some seemingly distant reference system keep one’s brain from being washed, and if so, how? One important aspect of value preservation under conditions of deprivation and debasement is a sense of self-worth. We must hold on to self-respect by preserving some fragment of the truth about ourselves that we respect. Maintaining our integrity under repressive conditions may also require some mental separation of the self from the conditions the pigs force upon us. When we invoke the scientific stance of the observer, in effect, we refuse to be co-opted into the machinery of self-debasement. The preservation of the psyche is also facilitated by exercising freedom of action, however restrictive the limits. This may be as simple as the exercise of anticipating what is going to happen and having predictions validated by future events. Pro-action, as opposed to reaction, also gives us back some sense of control.

MIM(Prisons) offers the supportive reference system outside of the prison system and strongly encourages us to start our own localized study groups to support each other. They also offer support through the formal group United Struggle from Within. This support is imperative in combating the bourgeois brainwashing by allowing us to keep our communistic values front and center by giving us a criticism/self-criticism forum and correcting us when our values begin to morph. MIM(Prisons) also supports us in action. They give us support in testing the limits, in the grievance process, in organizing, and in letting our voices be heard.

Comrades, we must not fall prey to the pigs’ dehumanization efforts, communistic value diminishment, and subsequent bourgeois brainwashing. It takes more than passively reading an article or book and agreeing with the content – it takes action! When we start to think that our oppression is our own fault, then we start to justify the oppression of the Third World nations, by the U.$. empire, with some backward bourgeois thought process. We must resist, and this must be resistance from within!