Torture in America’s Supermax Prisons


Writing last year in Boston Review, a well-regarded magazine of literature and politics, reporter Lance Tapley shines a spotlight on the routine physical and mental degradation that inmates endure in America’s supermax prisons. The article was adapted from his contribution to Marjorie Cohn’s anthology The United States and Torture, published this past January by NYU Press. Tapley notes that the types of abuses we rightly decried at Guantanamo are actually common in the regular prison system, but these receive far less press attention, even though the victims are American citizens. (My pen pal Conway resides in a supermax facility in California.)

An excerpt from the article follows. Tapley is discussing Mike James, an inmate at a Maine supermax:

James, who is in his twenties, has been beaten all his life, first by family members: “I was punched, kicked, slapped, bitten, thrown against the wall.” He began seeing mental-health workers at four and taking psychiatric medication at seven. He said he was bipolar and had many other disorders. When a doctor took him off his meds at age eighteen, he got into “selling drugs, robbing people, fighting, burglaries.” He received a twelve-year sentence for robbery. Of the four years James had been in prison when I met him, he had spent all but five months in solitary confinement. The isolation is “mental torture, even for people who are able to control themselves,” he said. It included periods alone in a cell “with no blankets, no clothes, butt-naked, mace covering me.” Everything James told me was confirmed by other inmates and prison employees.

James’s story illustrates an irony in the negative reaction of many Americans to the mistreatment of “war on terrorism” prisoners at Guantánamo. To little public outcry, tens of thousands of American citizens are being held in equivalent or worse conditions in this country’s super-harsh, super-maximum security, solitary-confinement prisons, or in comparable units of traditional prisons. The Obama administration— somewhat unsteadily—plans to shut down the Guantánamo detention center and ship its inmates to one or more supermaxes in the United States, as though this would mark a substantive change. In the supermaxes inmates suffer weeks, months, years, or even decades of mind-destroying isolation, usually without meaningful recourse to challenge the conditions of their captivity. Prisoners may be regularly beaten in cell extractions, and they receive meager health services. The isolation frequently leads to insane behavior including self-injury and suicide attempts.

In 2004, state-run supermaxes in 44 states held about 25,000 people, according to Daniel Mears, a Florida State University criminologist who has done the most careful count. Mears told me his number was conservative. In addition the federal system has a big supermax in Colorado, ADX Florence, and a total of about 11,000 inmates in solitary in all its lockups, according to the Bureau of Prisons. Some researchers peg the state and federal supermax total as high as a hundred thousand; their studies sometimes include more broadly defined “control units”—for example, those in which men spend all day in a cell with another prisoner. (Nationally, 91 percent of prison and jail inmates are men, so overwhelmingly men fill the supermaxes. Women also are kept in supermax conditions, but apparently no one has estimated how many.) Then there are the county and city jails, the most sizable of which have large solitary-confinement sections. Although the roughness in what prisoners call “the hole” varies from prison to prison and jail to jail, isolation is the overwhelming, defining punishment in this vast network of what critics have begun to call mass torture.

James experienced frequent cell extractions—on one occasion, five of them in a single day. In this procedure, five hollering guards wearing helmets and body armor charge into the cell. The point man smashes a big shield into the prisoner. The others spray mace into his face, push him onto the bed, and twist his arms behind his back to handcuff him, connecting the cuffs by a chain to leg irons. As they continue to mace him, the guards carry him screaming to an observation room, where they bind him to a special chair. He remains there for hours.

A scene such as this might have taken place at supposedly aberrant Abu Ghraib, where American soldiers tormented captured Iraqis. But as described by prisoners and guards and vividly revealed in a leaked video (the Maine prison records these events to ensure that inmates are not mistreated), an extraction is the supermax’s normal, zero-tolerance reaction to prisoner disobedience, which may be as minor as protesting bad food by covering the cell door’s tiny window with a piece of paper. Such extractions occur all the time, not just in Maine but throughout the country. The principle applied is total control of a prisoner’s actions. Even if the inmate has no history of violence, when he leaves the cell he’s in handcuffs and ankle shackles, with a guard on either side.

But he doesn’t often leave the cell. In Maine’s supermax, which is typical, an inmate spends 23 hours a day alone in a 6.5-by-14-foot space. When the weather is good, he’ll spend an hour a day, five days a week, usually alone, in a small dog run outdoors. Radios and TVs are forbidden. Cell lights are on night and day. When the cold food is shoved through the door slot, prisoners fear it is contaminated by the feces, urine, and blood splattered on the cell door and corridor surfaces by the many mentally ill or enraged inmates. The prisoner is not allowed a toothbrush but is provided a plastic nub to use on a fingertip. Mental-health care usually amounts to a five-minute, through-the-steel-door conversation with a social worker once or twice a week. The prisoner gets a shower a few times a week, a brief telephone call every week or two, and occasional “no-contact” access to a visitor. Variations in these conditions exist: for example, in some states TVs or radios are allowed.

When supermaxes were built across the country in the 1980s and 1990s, they were theoretically for “the worst of the worst,” the most violent prisoners. But an inmate may be put in one for possession of contraband such as marijuana, if accused by another inmate of being a gang member, for hesitating to follow a guard’s order, and even for protection from other inmates. Several prisoners are in the Maine supermax because they got themselves tattooed. By many accounts mental illness is the most common denominator; mentally ill inmates have a hard time following prison rules. A Wisconsin study found that three-quarters of the prisoners in one solitary-confinement unit were mentally ill. In Maine, over half of supermax inmates are classified as having a serious mental illness.

Prison officials have extraordinary discretion in extending the stay of supermax inmates. Their decisions hit the mentally ill the hardest. Administrators can add time as a disciplinary measure, and often they will charge prisoners with criminal offenses that can add years to their sentences.

In 2007 James was tried on ten assault charges for biting and kicking guards and throwing feces at them. Most were felony charges, and if convicted he could have served decades more in prison. Inmates almost never beat such charges, but James’s court-appointed lawyer, Joseph Steinberger, a scrappy ex-New Yorker, succeeded with a defense rare in cases of Maine prisoners accused of crimes: he convinced a jury in Rockland, the nearby county seat, to find James “not criminally responsible” by reason of insanity. Steinberger thought the verdict was a landmark because it called into question the state’s standard practice of keeping mentally ill individuals in isolation and then punishing them with yet more isolation when their conditions worsen. After the verdict, as the law required, the judge committed James to a state mental hospital.

But prison officials and the state attorney general’s office saw the verdict as another kind of landmark: never before in Maine had a convict been committed to the mental hospital after being tried for assault on guards. In the view of the corrections establishment, James would be escaping his deserved punishment, and this would send the wrong signal to prisoners. Officials refused to send him to the hospital, arguing he first had to serve the remaining nine years of his sentence.

Steinberger wrote to Maine’s governor—John Baldacci, a Democrat—begging him to intervene and send James to the hospital:

He continually slits open his arms and legs with chips of paint and concrete, smears himself and his cell with feces, strangles himself to unconsciousness with his clothing. . . . He also bites, hits, kicks, spits at, and throws urine and feces on his guards.

This behavior was never in dispute, but the governor declined to intervene.

After a year of court battles, Steinberger finally succeeded in getting James into the hospital, though the judge conceded to the Department of Corrections that his time there would not count against his sentence. So James faces nine years in prison after however long it takes to bring him to a sane mental state.

Why is the richest, most powerful nation in the world still using punishment methods that Europe abandoned 150 years ago as too brutal? Our prison system is an international scandal.

I wish I could end this article with an “action item” to mitigate the helplessness you may feel after reading this. Can’t we click on something, donate something, sign a petition? I don’t have a quick fix, but my advice is: Get informed. Feel your common humanity with those who seem alien and frightening. Look behind the “tough on crime” rhetoric in your next election. Write to a prisoner in SHU. Your letters and books could save someone’s sanity.


Sign the NAACP Pledge to End the Death Penalty


We couldn’t stop the execution of Troy Davis, but we can honor his final wish by abolishing the death penalty. It doesn’t deter crime, it costs the government a lot of money in appeals, it’s applied disproportionately to poor and minority defendants who can’t afford good lawyers, and most importantly, there’s no second chance when you execute an innocent person.

I signed this pledge on the NAACP website and hope you will too:

In the Name of Troy Davis: Pledge to End the Death Penalty in the United States

I pledge to fight to end the death penalty in the United States because Troy Anthony Davis was executed despite extreme and well-known doubts about his guilt.

I pledge to fight to end the death penalty in the United States because the system failed Troy, even though the system is supposed to be fail-proof.

I pledge to fight to end the death penalty in the United States because these failures are the result of a system that gives the power of life and death to humans, who are prone to error and susceptible to bias.

I pledge to fight to end the death penalty in the United States because 130 people have been exonerated from death row since 1973, and we have no way of knowing how many innocent people have been killed.

I pledge to fight to end the death penalty in the United States because death is permanent and mistakes are uncorrectable.

I pledge to fight to end the death penalty in the United States because we know that race and class disproportionately determine who lives and who dies.

I pledge to fight to end the death penalty in the United States because Troy Davis often said, “This movement began before I was born … it must continue and grow stronger…until we abolish the death penalty once and for all.”

I pledge to fight to end the death penalty in the United States because it was Troy’s final wish.
In the Name of Troy Anthony Davis, I pledge to fight to end the death penalty in the United States to ensure that what happened to Troy never happens to another person in our criminal justice system.

Not convinced? Read this shocking report about a 14-year-old African-American who was sent to the electric chair in 1944. (The URL is www.flickr.com/photos/22067139@N05/5251556905/ in case the hyperlink is not working right in this blog template.)

Bluffton Today – ‘Crusaders look to right Jim Crow justice wrongs’ by Jeffrey Collins

He was 14 yrs. 6mos. and 5 days old — and the youngest person executed in the United States in the 20th Century

George Junius Stinney, Jr., [b. 1929 – d. 1944]

In a South Carolina prison sixty-six years ago, guards walked a 14-year-old boy, bible tucked under his arm, to the electric chair. At 5′ 1″ and 95 pounds, the straps didn’t fit, and an electrode was too big for his leg.

The switch was pulled and the adult sized death mask fell from George Stinney’s face. Tears streamed from his eyes. Witnesses recoiled in horror as they watched the youngest person executed in the United States in the past century die.

Now, a community activist is fighting to clear Stinney’s name, saying the young boy couldn’t have killed two girls. George Frierson, a school board member and textile inspector, believes Stinney’s confession was coerced, and that his execution was just another injustice blacks suffered in Southern courtrooms in the first half of the 1900s.

In a couple of cases like Stinney’s, petitions are being made before parole boards and courts are being asked to overturn decisions made when society’s thumb was weighing the scales of justice against blacks. These requests are buoyed for the first time in generations by money, college degrees and sometimes clout.

“I hope we see more cases like this because it help brings a sense of closure. It’s symbolic,” said Howard University law professor Frank Wu. “It’s not just important for the individuals and their families. It’s important for the entire community. Not just for African Americans, but for whites and for our democracy as a whole. What these cases show is that it is possible to achieve justice.”

Some have already achieved justice. Earlier this year, syndicated radio host Tom Joyner successfully won a posthumous pardon for two great uncles who were executed in South Carolina.

A few years ago Lena Baker, a black Georgia maid sent to the electric chair for killing a white man, received a pardon after her family pointed out she likely killed the man because he was holding her against her will.

In the Stinney case, supporters want the state to admit that officials executed the wrong person in June 1944.

Stinney was accused of killing two white girls, 11 year old Betty June Binnicker and 8 year old
Mary Emma Thames, by beating them with a railroad spike then dragging their bodies to a ditch near Acolu, about five miles from Manning in central South Carolina. The girls were found a day after they disappeared following a massive manhunt. Stinney was arrested a few hours later, white men in suits taking him away. Because of the risk of a lynching, Stinney was kept at a jail 50 miles away in Columbia.

Stinney’s father, who had helped look for the girls, was fired immediately and ordered to leave his home and the sawmill where he worked. His family was told to leave town prior to the trial to avoid further retribution. An atmosphere of lynch mob hysteria hung over the courthouse. Without family visits, the 14 year old had to endure the trial and death alone.

Frierson hasn’t been able to get the case out of his head since, carrying around a thick binder of old newspaper stories and documents, including an account from an execution witness.

The sheriff at the time said Stinney admitted to the killings, but there is only his word — no written record of the confession has been found. A lawyer helping Frierson with the case figures threats of mob violence and not being able to see his parents rattled the seventh- grader.

Attorney Steve McKenzie said he has even heard one account that says detectives offered the boy ice cream once they were done.

“You’ve got to know he was going to say whatever they wanted him to say,” McKenzie said.

The court appointed Stinney an attorney — a tax commissioner preparing for a Statehouse run. In all, the trial — from jury selection to a sentence of death — lasted one day. Records indicate 1,000 people crammed the courthouse. Blacks weren’t allowed inside.

The defense called no witnesses and never filed an appeal. No one challenged the sheriff’s recollection of the confession.

“As an attorney, it just kind of haunted me, just the way the judicial system worked to this boy’s disadvantage or disfavor. It did not protect him,” said McKenzie, who is preparing court papers to ask a judge to reopen the case.

Stinney’s official court record contains less than two dozen pages, several of them arrest warrants. There is no transcript of the trial.

The lack of records, while not unusual, makes it harder for people trying to get these old convictions overturned, Wu said.

But these old cases also can have a common thread.

“Some of these cases are so egregious, so extreme that when you look at it, the prosecution really has no case either,” Wu said. “It’s apparent from what you can see that someone was railroaded.”

And sometimes, police under pressure by frightened citizens jumped to conclusions rather than conducting a thorough investigation, Wu said.

Justice Starts With Being Heard


Sometimes it feels like words are impotent, so long as power is held by a few people who choose to be deaf to truth and compassion. Despite millions of petition signatures and years of advocacy by such respected human-rights organizations as Amnesty International and the NAACP, the state of Georgia executed Troy Davis this week for a murder that he may not have committed. Whether or not you oppose the death penalty in general, as I do, the problems with the evidence in this case underscore the perils of allowing fallible human beings to impose a punishment that can’t be undone.

It was timely, then, to receive a message from poet and expressive writing facilitator Margot Van Sluytman, with a link to her guest post at Justice With a Crunch. Margot heads the Sawbonna Project, which promotes healing and reconciliation for crime victims and perpetrators. She says of herself:

Because of reading about an award I received from The Foundation for the National Association for Poetry Therapy in April 2007, for my work creating and facilitating growth experiences through experiential workshops in writing and healing voice in North America, the man, Glen Flett, who murdered my Father, Theodore Van Sluytman, March 27, 1978 contacted me. I chose to share dialogue with him and we have shared encounter with forgiveness.

The phrase that is used for what occurred between Glen Flett and I is: Restorative Justice. I did not know about this before I was offered the gift of opportunity to dialogue with the human being who ended the life of a human being I loved so deeply. Now I know of this phrase, and I know as well, that Restorative Justice happens in very different ways for each individual who is involved in it. What has happened for me, is only one of a myriad of possibilities for those who have been harmed by crime, or have caused the harm, to find ways to navigate their lives.

Justice With a Crunch is the website of Prof. Judah Oudshoorn at the University of Waterloo. In her guest post, Margot explains the links between voice, justice, and recognition of the other’s humanity:

…The word I myself use for what is widely known as Restorative Justice is, Sawbonna. I learned it from Glen. It is a Zulu greeting, and further, it means, “I see you.” Being seen, being heard, being felt, are each ingrained in this meaning. Sawbonna speaks from a place of inclusivity, from the flesh and the bone of victim and offender. It is about people not processes. It speaks from the foundational value of Restorative Justice, one I sense can be swept away in research papers and abundant studies. No victim, no offender is merely a study. Not merely an object to be observed….

…Justice is to be heard. Justice is to listen. Justice is to find, create, and belong within communities of those who truly want to know your voice, to support you in a time of deep and savage ache and ennui, accompanying you to learn to trust that you are more that the crime committed against you, or the crime you have committed; and, justice is about coming to a place where you too, can be support. Where are the places and the spaces within academia, within government, within our communities where Sawbonna is present for victims and for offenders. Victims and offenders will not always, if ever, meet in the those same places, however, those places must become as ubiquitous as gas stations. I do not want anyone to speak my needs of and for healing. Both victims and offenders warrant the respect of telling their own story. That is justice. That is voice. That is being heard.

For an example of this process, read this brief and compelling series of vignettes posted by Judah on the blog earlier this month. The news and the legal system give us a single snapshot in time, but what was the whole narrative of this person’s life before the crime? Where are the venues where this can be told?

(1) A middle-aged man overdoses on crack cocaine and is found dead in a rooming house by the landlord.

what is justice in this situation?

(2) A young man is caught breaking into a house in a suburban part of a city by the police, who have been tailing him because of a long record of similar offences.

what is justice in this situation?

(3) A young boy is repeatedly mocked and beaten by his father when he scores less than a “B” on his report card during his elementary school days. No one ever finds out.

what is justice in this situation?

(4) Each of these vignettes is about the same person.

what is justice for this human being?

New Poem by Conway: “Tree of Uncertainty”


My prison pen pal “Conway” sent this poem in his Aug. 31 letter, written on the back of a disciplinary notice he received for participating in a hunger strike to end inhumane conditions in California prisons. Sign the online petition to support their protest.

Tree of Uncertainty

Begin with a gallery
  hung up high.
     Who was I, was I not
        a lost thought,
         or shattered thinker?

Fingers point, look closer
  in-out at everywhere.
    Full-blown kaleidoscopes
      show new-views
        if hopes dare.

Paint chips, in the musical time
  of crackling things, tripping
    over too many, themed questions.

How many more designs, laws
  years, flaws, locked-up tiers?

Stacked absence, bad dreams
  muffled screams, slipping
    while existence’s sad smile
      silently cracks;
      Like the sidewalk, Avenue
    you used to skip
      on the way to school; Now
      A void, now a prison
      no win, deep end,
  as chain-bound sleep
    blankly yanks away
    another dusty,
      day plus day.

Still
  I miss, what nothing needs.
    (Excepting maybe weeds,)
      That feed upon, another caustic dawn
    which was lost again
       when I was found, gone.

So, escort mere mourning
  that drove time here
    minds migrating
      to counts we cleared.

Leaf through these pages
  like History, or listen
    to leaves, fall off this tree
      burdens of, uncertainty…

The Beatitudes in Prison: My Pen Pal’s Response


Earlier this summer, Richard Beck at Experimental Theology posted about the challenges of studying the Beatitudes with the Bible study group he leads in a men’s prison. Considering the risks of nonviolent compassion in a place ruled by the law of the jungle, he realized afresh how much it can really cost to be a follower of Christ. An excerpt:

…Week to week, as you lead a bible study with prisoners, you can come to believe that this is the most holy, devout, and saintly bunch of Christians you’ve ever seen. This is, incidentally, one of the joys of prison ministry, how nice, grateful and cooperative the men are. You’ll never have a better audience.

But I know that this is a bit of an illusion. To be sure, the men are grateful. The time they have with us is, perhaps, the only non-coercive, relaxed and egalitarian interaction they have during the week. So they are truly grateful and happy to be a part of the bible study. And many have become committed followers of Jesus.

Still, for the most part I know that the devoutness on display during the bible study is hiding a great deal of darkness. And we don’t talk much about that darkness. At least not in our bible study. But I knew it was there and I wanted to try to talk about it a bit before reading the Beatitudes.

So I waited. And asked again, “Inside the prison, who is blessed?”

Finally, a man answered:

“The violent.”

I nodded. “So that is Beatitude #1. ‘Blessed are the violent.’ What else?” The floodgates opened.

The thieves.
The liars.
The manipulators.
The hypocrites.
The wealthy. (There is an underground black market economy.)
The strong.

On and on it went. These were the “virtues” that got “blessed” and rewarded inside the prison. These were the “virtues” that helped you get ahead, survive, and thrive. And I wondered, is it any different on the outside where I live?

Not much.

After creating this list we then turned to Matthew 5 and we read aloud:

Blessed are the poor in spirit…

Blessed are those who mourn…

Blessed are the meek…

Blessed are those who hunger and thirst for righteousness…

Blessed are the merciful…

Blessed are the pure in heart…

Blessed are the peacemakers…

Blessed are those who are persecuted because of righteousness…

As we read these words the room became very somber. In light of what we’d just been talking about the radical call of Jesus shone like a white hot light. It burned. When you read the Beatitudes on the outside it all sounds so nice and happy. But read inside a prison you suddenly see just how crazy you have to be to be a follower of Jesus. How the Beatitudes really are a matter of life and death.

I asked the prisoners, can you be meek, poor in spirit, or merciful in prison? Finally opening up, they said no, you can’t. You’d get hurt, taken advantage of, raped, killed. Your days would be numbered if you tried to live out the Beatitudes.

And suddenly, I didn’t know what to say. For it became very clear to me what it would mean for me to preach the Beatitudes to these men. I’d be asking them to give their lives to Jesus. I’d be asking them to die.

So I hesitated. For one simple reason. I didn’t know if I was ready to make that commitment. And sensing hesitancy in my own heart, my own fear of Jesus, I couldn’t ask these men to do something that I myself lacked the courage to do.

None of this was verbalized. After the men described how it would be suicidal to live out the Beatitudes inside the prison we started to talk about how, in small moments here and there, they could let their defenses down to show a little meekness, to show a little mercy. We started to figure out ways they could fit Jesus into the gaps and margins of prison life. Where their shell of violence and toughness could be dropped for a moment.

Basically, we talked about compromise. How to accommodate Jesus to the ruling ethic of prison life. And like I said, I couldn’t ask for anything more. Who was I to push them for more mercy and meekness when I’d be walking out of the prison gates in less than an hour? I didn’t know what I was asking them to do. Nor was I confident about what I would do if I was in their shoes….

I printed out this post and mailed it to my pen pal “Conway”, whose poetry and letters I have shared on this blog. Conway responded with one of the most inspiring stories of Christian love that I have read in a long time. Let me also add that when he wrote this, he was in the middle of a three-week hunger strike to demand more humane conditions in California prisons. Here is an excerpt from his July 4 letter:

I can see some prisoners feeling relaxed inside of the chapel setting in prison. I have only entered the chapel for religious service on one occasion in prison. That was for a friend who had died of AIDS at Vacaville. I was there for maybe two years recovering from being paralyzed by L.A. County sheriffs. (In L.A. County Jail.) It took about eighteen months to be able to walk again.

I was pissed off that it took several months before the service was held for Johnny. He and four others had died from AIDS in that time.

I was listening to the priest or what they call chaplain speak on each man’s life that had passed. And it just seemed so weak to be waiting this long to be approved for a decent ceremony. He’d already been cremated months before. Why now? and why pack them all into one ceremony?

But I do recognize that the blanket patch had to be sewn together with others. It was large.

Still why wait to leave this soul roaming along the halls of that place? It had me mad and I stood up to confront the chaplain. He called me up to the podium and asked me to say a few words of what Johnny was about. The funny thing is even though he was gay and had caught his sentence for protecting himself, this was not what I talked about. It didn’t matter to me what preferences he had. He was just a good dude and I wanted everyone to know it.

All of those cons were crying like babies when I’d finished my tirade. And of course I was too. But the point I make is that the label of holy or devout, what the hell is that, if we are to become righteous in our lifetime. Like I said that was the only one time I went to a religious service. But it amazes me. So many of those guys later on thanked me for standing up and speaking on that day….

…I’m sure I got off track on that subject, but the comments [on the blog post] brought back memories of my connection with their discussion. But I disagree with one point they said you can’t be merciful in prison. Actually you can. It’s not as ruthless a crowd as everyone makes out. Nevertheless it is a harsh environment that one must prove themself everyday. But we all are tested daily.

Visit the website of California Prison Focus to find out more about the hunger strikers’ demands and track the progress of the reforms. Their five core demands were as follows: (1) Eliminate group punishments for prisoners of the same race when one breaks a rule; (2) Reform the criteria for declaring a prisoner to be active in a gang (currently prisoners like my friend Conway are sent to long-term isolation on dubious evidence); (3) Comply with the recommendations of the US Commission on Safety and Abuse in Prisons (2006) regarding an end to longterm solitary confinement; (4) Provide adequate food; (5) Expand and provide constructive programs and privileges for indefinite SHU inmates. (Conway was mentoring at-risk youth until he was transferred to the Segregated Housing Unit on false evidence of gang activity.) The California state legislature held hearings on these issues in August.

Related resources: PrisonerSolidarity.org; TGI Justice Project (advocate for transgender, genderqueer, and intersex inmates).

The Acid Bath of Atonement


“Till on that cross as Jesus died/The wrath of God was satisfied…”

These lines from “In Christ Alone“, one of my favorite contemporary Christian songs, sum up the penal substitution theory of the Atonement — what the average person thinks of when you say “Christ died for your sins”. It’s a powerful but troubling formula that connects God’s love with violence.

Liberal Christians sometimes condemn this theory as “divine child abuse”. I feel sympathy for that point of view. And yet, as Experimental Theology’s Richard Beck observes in a recent post about his prison Bible study group, perhaps “doubt is the luxury of the privileged”. Traditional atonement theory seems to resonate most with people who are in extremis. Yes, this story about God is grotesque, terrifying, mysterious — and so are their lives. Richard writes:

The metaphors of penal substitutionary atonement speak to the issue of human guilt. No other suite of metaphors so powerfully addresses this facet of the human experience before a Holy God. Thus, I do think it would be rash to completely do away with penal substitutionary thinking. It performs a task that no other view of atonement can perform.

The problem with the penal substitutionary metaphors is that they are so very strong. Too strong to be deployed on a regular basis. And that is the real problem. It’s not so much that penal substitutionary thinking is wrong, it is rather that it is wrongfully deployed. Penal substitutionary atonement is at its best when deployed rarely and only in the most extreme circumstances. It can’t be everyday fare. The trouble is that it IS everyday fare in many churches. Penal substitutionary atonement is like a very strong acid. It has to be handled with care. And if you handle it as much as we do in our churches, often and carelessly, you end up with chemical burns. Thus many Christians are pulling away from churches in pain.

So when is the proper time to deploy penal substitutionary atonement? Like I said, penal substitutionary thinking is at its best when it speaks to profound human guilt. Specifically, some of us have committed such awful sins that our self-loathing, guilt, and shame destroy the soul. We cannot forgive ourselves. Only a very strong concoction can wash us clean. Penal substitutionary atonement is that chemical bath. It’s strong acid–You deserve death and hell for the life you’ve lived–making it the only thing powerful enough to wash away a guilt that has poisoned the taproot of a human existence. Nothing more mild (e.g., the moral influence views I so love) can speak to this issue.

So, it seems to me, there is a proper time to pull the beaker of penal substitutionary atonement off the theological shelf.

But here’s the trouble. Most of us live bland bourgeoisie lives with bland bourgeoisie sins. Few of us have lived catastrophically immoral lives. Thankfully so. But this creates a bit of a disjoint when a preacher throws penal substitutionary atonement at us. It just doesn’t resonate. The strong acid just burns us. The notion that God demands our death for these slight infractions AND that God will condemn us to an eternal torment of excruciating pain makes God seem, well, rather crazed.

This feeling gets worse when penal substitutionary atonement is thrown at children. In these contexts the deployment of penal substitutionary metaphors can seem obscene and psychologically abusive. Again, the issue for us is the incommensurability between the offenses of the children (not playing nice on the playground) and the penal substitutionary view (for these infractions God will punish you forever in hell). Continuing my chemical metaphor, kids shouldn’t play with acid.

The point I’m trying to make is that penal substitutionary atonement isn’t bad per se. The problem is that penal substitutionary atonement is a victim of its own strength. It has suffered not by being a bad idea, but by being handled too often and too carelessly. Some people do live in such a hell of guilt that only the vision of God’s death sentence, something they feel deep in their bones to be justified and proper, can reach the depth of their self-hatred. So we shouldn’t throw penal substitutionary atonement out the door. We just need to understand its proper function and place.

Christians just need to go to chemistry class.

To expand on Richard’s point, when I first converted, my core issues were guilt and shame. The story of the “cleansing blood” freed me from the crippling compulsion to be perfect. That’s a familiar conversion story for a lot of people. The problem comes when churches try to return people to that place of self-loathing, as if it were the only way to rekindle the emotions of gratitude and love that led us to Jesus. We’re not allowed to actually start living in grace, to see ourselves and our neighbors truly through the eyes of God as the good creations we were meant to be.

At the same time, sin is an ever-present condition. We will feel guilty again, maybe for good reason. Don’t be too proud, too liberal, too smart to rejoice that “it’s still the blood“.

Have a blessed Good Friday.

Poems on Death Row


Last month I shared part of a letter from my prison pen pal “Jon”, in which he talked about the crucial role of books and libraries in rehabilitating criminals. Jon and his co-defendant have just been convicted of a double homicide during a burglary, and now he is waiting for the jury to decide whether to sentence him to life without parole or the death penalty. He writes about his trial:

“The hardest parts were when family members of the departed testified. Then when some of my ex-girlfriends and family I haven’t seen in years testified on my behalf, I was shocked to hear all the good they had to say, but it did hurt a lot as well. I know I’ll likely never get out, but it makes it harder to see and be reminded of all the harm I caused to others, and of all the opportunities I had at having a happy life.”

It’s a sad commentary on the brutality of prison life that Jon, age 30, says he’d actually prefer the death sentence:

“I do not want to die, of course, but on death row I can live in solitude and peace. With life without, I will be forced to have a cellie, and be around others. That is a very negative environment for me, and I don’t believe I can handle it. I cannot focus around others at all. Also considering I walked away from the racist prison politics in my past, it can be rough for me, and I would likely be forced to violence, or not be able to contain myself. I suppose the best way to explain my feelings is to pose a question. Would you choose to live for twenty years in peace and then die, or would you choose to live 50-70 years in torture?”

Given that it’s taken the state of California seven years to bring Jon’s case to trial, his estimate of 20 years to execution may be close to the truth.

Meanwhile, here are some poems he’s been writing while he waits to learn what his future holds.

Shujin

With bare walls of graffiti,
cut and carved, etched and written.
Halls of hallowed curses,
and purses held on paper.
Smitten with the photos,
of foes and scarlet maidens.
Lost souls, cups for bowls,
salvation becomes the answer.
Animals are cockroaches,
or perhaps the spider that can eat them.
Rats are thieves, swift in the night,
taking crumbs, and leaving their stench.
Light comes through the cracks,
on benches made of stone.
Whispers travel dreamily in silence,
in an alliance of shujin prayers.
Listening closely to the air,
a gentle remedy, defeats the dark.

****

Awaiting

Clanging chains and rattling hopes
awaiting an outcome
that should surely come to death
there’s no gray lines
no more right and wrong
just have patience
the verdict might come soon
Were they so surprised
that I told the truth
and was it such a shock
when I explained pro-death
waiting for results
to see what they’ll decide
will they understand true justice
or will they cower down inside

****

When the Sun Goes Down

There was a sunset in the sky
and a fabrication in the stars
it’s falling into darkness
never near nor far
the coldness will come soon
consuming all the warmths
of all the temples’ stones–
What is left will be a shell
of just another shattered youth

Literature Is a Lifeline, Prisoners Say


Readers of this blog have enjoyed the poetry and cultural commentary of my prison pen pal “Conway”, whose distinctive artwork graces my chapbook covers. Today I’d like to share an excerpt from my correspondence with another incarcerated writer, “Jon”, a young man who’s on death row in California for an alleged homicide during a robbery. Jon’s pencil drawings of angels, flowers and holiday scenes are good enough for a Hallmark card. He writes fantasy and sci-fi fiction and devotional poetry.

I’ve been trying to send him a copy of Freddy Fonseca’s anthology This Enduring Gift: A Flowering of Fairfield Poetry, which prison officials keep bouncing back because of some undisclosed postal violation. Meanwhile, Freddy emailed me this article from the Boston Globe: “Escape route: The surprising potential of a prison library“, by Avi Steinberg, author of Running the Books: The Adventures of an Accidental Prison Librarian. Steinberg attests to the power of the prison library as a community space where inmates learn to become citizens:

…The problem with the public discussion about libraries in prison is that it’s the wrong discussion. For over a century now, the debate has centered on reading — on which books should, or more often should not, be included on the prison library’s shelves; which books are “harmful” or “helpful”; whether reading is a privilege or a right. In 1867, Wines argued that a book like “Robinson Crusoe” — at the time, the only secular novel permitted in prison — served the cause of criminal rehabilitation. Others fervently disagreed.

But the issue of reading is only one dimension of the question, and not necessarily the salient one. The crucial point of a prison library may not be its book catalog: The point is that it is a library.

The library is a shared public space, a hub, where people spend significant portions of their time, often daily. It is a place inmates work and, in some important ways, live. It is more purposeful and educational than a recreational yard, less formal than a classroom. The prison library gives inmates an organic way to connect to the world, to each other, to themselves as citizens. It’s a small democratic institution set deep within a prison, one they can choose to join.

This is no small matter. The vast majority of prison inmates will eventually be released back into the free world, back into the community. What happens to them once they are out is the critical piece of the corrections puzzle. It doesn’t take an expert to know that a person who lands in prison, a person often already on the margins of society, will grow further isolated from the norms and routines of society while in prison. And yet, at the very same time, and in this very same building, many inmates — often for the first time in their lives — are also quietly becoming enmeshed in an important social institution….

…One of our regular visitors was a twentysomething woman whose 3-year-old daughter was living with a relative during her prison sentence. I’d first lured this inmate to the library by screening new release movie features. After a while, she was in the library at every opportunity, reading books and magazines and watching movies. She was, in other words, an average prison library visitor: a person who had stumbled in, almost by accident, but who ended up quietly but routinely making use of the library’s resources.

When her sentence was drawing to a close, she told me that she was going to miss using the prison library. I replied with the good news: Libraries also exist outside of prison! The idea seemed to surprise her (which surprised me). In her experience, a library, as an institution, was something one encountered in prison. She’d never set foot in a library in the free world.

She left prison, and the library, excited to give it a try. And, she said, she would do for her daughter what had never been done for her: She would bring the child to the public library every week. Just as a prison ID card, stamped with her mug shot, symbolized her civic isolation, I like to think of her public library card as a powerful token of membership back in society. After hundreds of hours logged in the prison’s library, the thought of using a public library now seemed not only plausible to her, but second nature. After her time in prison it was the thought of not using a library that troubled her.

People tend to see a prison as a monolithic institution, a place solely dedicated to locking criminals up. But many inmates experience prison in a more dynamic way, as a clash between institutions. And what I experienced every day was that, in the collision between the institution of prison and the institution-within-the-institution, the library, something constructive and potentially long-lasting was being formed.

Prison libraries aren’t miracle factories. The day-to-day was often far from inspiring. Glossy magazines and mindless movies were, for many, the main attraction. Pimp memoirs were among the most frequently requested books. And yet, even an inmate motivated by nothing more than a desire to watch “The Incredible Hulk” in the back room of the library was much more likely to come across something educational — a book, a program, a mentor — once he entered the library space. Just as important, this inmate was becoming a loyal patron of the library, something he could carry with him to the outside world, and perhaps pass on to his children.



I mailed Jon a printout of this article, and his reply in his Jan. 31 letter was so eloquent that I am sharing it below, unedited (spelling and all):

“Litrature of all sorts is probibly the most important thing an incarcerated person can get their hands upon. When a person is in a cell, they’ve plenty of time to think and to reflect. Reading does a number of things for people, for me, concidering all the various materials I’ve read, including classic novels, fiction, sci-fi, fantasy, psychology, numerology, spanish, history, and spiritual, although spiritual, the bible changes lives, my own included.

“The classic litrature is where my ‘self’ education begain in here. Reading these books gave room for self reflection, and also caused me to love reading. Reading can turn some of the most negative of people into patriots, and highly educated (self educated) members of society. I’ve seen it.

“I myself was a very terrible and lost soul when I came into jail. Yet over the years, and throughout books, such as Les Miserabes, A tale of two citys, Frankenstien, the call of the wild, white fang, the phantom of the opera, the three musketeers (and all Dumas’ other books), even Sherlock Holmes, to kill a mockingbird, just to name a few. Throughout books like these, I’ve learned of virtues, such as humor, honer, artistry, and even in many case what is right and what is wrong. Yet most of all I’ve learned of redemption.

“If books such as Hugo and Dickens wrote were readily available, I believe, no, I know that many criminals with reflection from reading would rehabilitate. For anyone to say that a prison library is of doubtful influence, I would say they are ignorant. The problem is a limited library. I truly know that if more state and county prison and jail finances were spent giving inmates access to literature, there would be less repeat offenders.”
****

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New Poem by Conway: “Coliseum”


“Then I saw that the wall had never been there, that the ‘Unheard of’ is here and this, not something and somewhere else, that the ‘offering’ is here and now, always and everywhere — ‘surrendered’ to be what, in me, God gives of Himself to Himself. So long as you abide in the ‘Unheard of’, you are beyond and above — to hold fast to this must be the first commandment in your spiritual discipline.”  –Dag Hammarskjold, Markings

My prison pen pal “Conway” shared this quote with me in his latest letter. Too well, he understands that the impulse to pin down and possess the sacred can fuel the self-righteousness of the oppressor. Hammarskjold suggests that God is a mystery that we abide in, with humility. Believing we can comprehend God is a short step away from believing that our group has the divine right of superiority over someone else who disagrees with us.

Conway also sent me a revised version of his poem “Screw”, which I published here here in May. Though I miss a few of the phrases from the original, I like this version’s tighter rhymes and slam-poetry energy, and the new title, which adds a dimension of political commentary.

Coliseum

Which bowl do I pick to torture me
I’ll choose one or two, but never three
that’s an unlucky number for me.

    All screw-ball;
Captured with fiction (false prevention)
for a warrant scored, law ignored
in turn arrested, past inspected
stuck in the county jail congested.
Forced to sleep on a nasty-ass floor,
as time passes by but never clicks
on phantom clocks (in our mind) that tick,
unless of course, someone pays for bail
cares enough perhaps, to spare those straps?

    Only then;
Can we be dragged, from beneath of it
this God-forsaken — bottomless pit
Where a pancake tastes like pigeon shit.

Jailbirds, bound against each other nude
then lewdly gagged with rude restraint
beseeching eyes express their complaint
scooching voiceless, along corridors.
Where chains, dragged in exploit (bragged about)
by infinite banes of committee —
sparing no scrap of humane pity.
Suffer the fools, this ruthless city
Controlled lies can never compromise.

    Show us when;
Take this summons they say “Come along”
It matters not, if you’ve done No wrong!
Blind’s the law, to an innocent’s song.

What is all of this, our time of day?
Without a window sun’s light to see
What would you say, if you had grown cold
while nakedly sold, then told “No way!”
you cannot wear their warm clothes today.
“Rue ice-cold talons of punishment”
chilled bones are part of this correction;
We must oppose (who chose) to strip skin
of warm clothes (like the fooled emperor).

    They say, while —
wearing a poison barbedwire smile:
“You’ll harm yourself for quite a long-while”
receive reprisal without god’ style.

Fool! pick your poison, get on inside
regardless if, you will not decide
to ever get caught-up on this ride
screaming so loud, to start a landslide,
where razor-wire, divides the road;
One, our ancestors surely have strolled,
built on fanatical persuasion —
on some poor fool’s screwed-up vision
sanctified rule of prohibition.

    Do you know?
To break free-spirit, is their main goal.
We only leave when we’ve paid that toll,
then, some lost soul just refills their bowl…

New Poem by Conway: “Screw”


My prison pen pal “Conway” has been reading Shakespeare’s Henry VI plays. In his latest letter, he observed that the use of colored emblems, the red and white roses, to represent sides in the Wars of the Roses reminded him of gang colors. There must be something very primal about the human impulse to divide society along color lines (whether skin color or clothing) and then believe that those arbitrary differences represent real value judgments — the natural order, so to speak.

In this recent poem, Conway examines another way that clothing both symbolizes and creates a power imbalance.

Screw

Grab hold your notice, do come too
bring along a ticket, per chance for speeding?
We’ve seen a summons before
been charged through a specific door
for a fine ignored that went to warrant
finally arrested, in a county jail congested.

So, we’ll have to sleep on a dirty floor
where time passes by, that never clicks
on an imaginary clock that forever ticks,
unless of course, someone pays for your bail;
cares enough perhaps, to spare those straps.

Only then, can we be dragged from beneath–
of it, (our bottomless pit)
where pancakes taste, like pigeon shit.

Naked jailbirds, feebly rubbed against another
gagged with expressionless restraint
scooched along corridors with voiceless complaint
where chains dragged in, in exploit, then bragged about
are limitless banes of committee.
Uninformed, disregarding humanity
lying to become wards of a ruthless city.

Accept this summons, now come along
it matters not, if you’ve done no wrong
or argued any specific reason

What is this? The time of day,
without a window, sun’s light to see.
What would you say, if you were cold;
Nakedly sold, told No way!
“You may not wear warm clothes today.”
What could you say, if you would but say,
“Stay those icy cold fingers of punishment.”
But, this chill is devised for our bones to feel
No more “Monty Hall let’s make a deal”
with those insulated halters.

We must oppose the foes who choose
to make up rules–
to strip us of our clothes (like the fooled Emperor)

If not, then take a ticket
come inside; Regardless
if you care not to take this ride
swearing enough to start a landslide
where the razor wire divides the road
The one our ancestors must all have strolled.
Some poor soul struggled with a tyrannical law
or fanatical persuasion, sanctified definition
of someone else’s screwed up vision;
dynamic rule of indecision.
Which door do you have for me?
I’ll pick one or two, not three
That’s not a lucky number for me.

We only pick, if we can pay the toll,
only then; someone else must refill the bowl.

Then, pick up another summons
eventually take this ride, come inside
as this penalty takes its time
your time, our time, or
time to fall asleep.

Blindly justice suffers this
because it missed the truth
then stole away our youth
finding out we’re already in, and
way too deep, too late
to disturb this butchered fate.

Another broken promise
where money makes the rule
this sticks like super glue, yoked
bound in solitude, to a matchless shoe
under the turning of the screw…