I have begun to receive ULK and I have not had any problems
with censorship. There are not very many politically active
people/groups here now, such as in California, so the mailroom is not
hyperaware of radical political publications.
This was not always the case. Louisiana State Prison (Angola) in the
60s, 70s and 80s was a hotbed of political activism, primarily with the
Black
Panther Party. It was also considered one of the bloodiest prisons
in America. Since the 90s it seems political activism/education has
evaporated. This is mostly due (in my opinion) to the prison becoming
admittedly more safe, the aging and death of the older inmate population
(as the 60s and 70s were a universally more politically active time
across America), and the current Warden. Warden Burl Cain has quite
effectively turned the prison into a church, with even a 5-year seminary
college funded by the Southern Baptists of America.
This has had an enormously detrimental impact on the prison population.
There is no longer any prisoner solidarity (beyond the individual
self-serving prison clubs and organizations) or any real political
movement. Most (though not all) prisoners now play the religion game as
a ticket to move up within the prison society and garner favor with the
administration. In fact, to essentially get in any position of prisoner
power - such as a club president or to work for the prison magazine
The Angolite (which came to prominence under Wilbert Rideau) -
you must be an active professed Christian.
The true harm in all of this is that there is no real rehabilitation or
education within the prison now. Louisiana does not have parole for
people sentenced to life and 90% of the 5000+ prisoners here at Angola
will die in prison. This is a proven statistical fact even admitted by
Louisiana DOC. The only option for lifers in Louisiana is the
possibility for a sentence reduction by the pardon board. This is not a
legitimate option though. It is extremely rare (once every 10-15 years)
that they recommend a lifer for a sentence reduction and the governor
signs it.
In the farce of this hopelessness, the warden has pushed the panacea of
religion both to fight hopelessness, as well as the idea that if you
garner enough favor and play the religion game well enough, you will be
lucky when you go before the pardon board. The warden has made moves to
place himself as an “advisor” to the pardon board to give
recommendations as to who should be given a pardon (sentence reduction)
and who not. This means you either toe the warden’s line - be Christian,
not exercise your rights, make no waves, become an informant to show you
are “reformed” - or you essentially have no hope whatsoever of ever
being granted relief by the pardon board. This includes those prisoners
with lesser sentences who go before the parole board. The pardon and
parole boards are one and the same.
All of this is a preamble to my real reason for writing this letter to
you. I am attempting to re-energize a political base among the prisoner
population. The most possible form this may take is by labor unionizing.
Angola is one of the last great prison farms (18,000 acres for crops and
cattle), along with places like Parchman in Mississippi. A good many of
the prisoners here still perform agricultural labor. This food is
primarily sold for private profit, not fed to us. This prisoner labor
saves the state (and earns it) million of dollars, while prisoners
receive little or no “incentive pay” or wages. Field workers earn 4
cents an hour or less, half of which (up to $250) must go into a
“savings account” the prisoners may not use (except for a few narrow
reasons) even if the prisoner is a lifer and will never get out to use
his “savings.” This money sits instead, in perpetuity, earning interest
in DOC bank accounts for the state.
The only practical political force prisoners here may exert is by
unionizing. Not only to work towards better living/working conditions in
prison, but towards more just sentencing laws. Unionization as well
creates a solidarity movement younger prisoners may never have
experienced before which can prove fertile grounds for Marxist/Maoist
education. It would be fitting to see such an agrarian Maoist movement
take hold and grow here. Unionization and the educational benefits of a
labor movement create the grounds for producing politically aware
cadres, some who will remain in prison, but many who may return to their
communities to expand the movement.
Consequently, it is my hope to recruit and develop a dedicated cadre of
individuals here to research the possibility of a prisoner labor
movement and further that idea by education and activism.
I have already circulated the introductory letter you sent to me
describing MIM(Prisons)’s platform, as well as the first issue of
ULK I have received. I further plan to enroll in your Maoist
study cell. I have read and studied Marxism-Leninism for many years but
am not as familiar with Maoism or how such Maoist principles may differ
in form or function from Marxism. As I have always generally understood,
Marxism-Leninism applied to an industrialized (to a large degree)
proletariat, where as Maoism was an agrarian movement. I’m sure this may
be a huge oversimplification. For that reason, I wish to educate myself
more, with your help.
MIM(Prisons) responds: We support this comrade’s efforts to
organize prison workers. Rather than a proletariat or peasantry, the
U.$. prison population’s relationship to production puts it squarely in
the lumpen class, as we explained in a report on
the
U.$. prison economy. Prison labor is used to save the state money,
as this comrade points out, in its excessively expensive project of
imprisoning this class of people that capitalism has no use for.
Therefore organizing prisoners to heighten the contradictions of the
state in fiscal crisis is of great value. And there is no doubt that
this organizing serves an excellent educational purpose as well.
Maoism is an advance on Marxism-Leninism that still bases itself in the
revolutionary class of the proletariat but also sees the peasantry as a
key ally to the proletariat in countries like China where the system is
semi-feudal and the population is so dispersed in the agrarian
countryside. While we can’t just take this theory and apply it to
farming in the U.$. where conditions are very different, the philosophy
of Marxism-Leninism-Maoism (MLM) is still very relevant today. The
dialectical materialist method teaches us to learn from the best that
history has to offer (MLM) and apply it to our conditions today just as
groups like the Black Panthers and Young Lords did with the lumpen
before us.
The history of prison labor organizing at Angola pre-dates the Panthers,
and according to one blog, during a strike in 1951, 31 prisoners cut
their Achilles tendons so that they could not be made to work on the
farm. Acts like these distinguish those who really have “nothing to lose
but their chains” - one definition of the proletariat. Religious
brainwashing can be effective at diffusing such resistance, especially
when there are bribes involved, but the oppressed will gravitate towards
Maoism as it represents their interests as a people and not just
short-term individual interests.