Anarchism has a significant history of criticism of oppressive
institutions, among which prisons stand out: the ultimate symbol ofstate control and repression over populations. The anarchist vision of
prisons is not limited to a simple opposition to authoritarianism, but
rather embraces a profound analysis of the socio-political and economic
dynamics that fuel mass incarceration. In this historical context, where
neo-fascisms continue to undermine the rights acquired over the years by
people with struggle and blood, it is essential to examine how the penal
system not only incarcerates individuals but perpetuates cycles of
violence, discrimination and inequality inside and outside penitentiary
institutions, highlighting a reality in which prisons become the
distorted reflection of an institutionalized society that refuses to
face its own contradictions. The ongoing attempts by the current Meloni
government to attack freedoms and the Italian Constitution (e.g.
anti-rave decree, Cutro, Caivano, anti-eco-vandals) now trying with the
new "security" bill 1236, (a classist semi-martial law in a pre-war
context), are typical examples of neo-fascist attacks on the few and
partial freedoms that we still have. But resistance is not lacking and
the No DDL networks have already been activated throughout Italy.
Initial steps towards total opposition.
Anarchist criticism is based on the idea that coercion and punishment
cannot produce real solutions to social problems. On the contrary, the
deprivation of freedom is seen as an action that further damages the
social fabric, relegating individuals to a spiral of exclusion,
alienation and violence. The reform of the prison system, therefore,
cannot simply be an adjustment of the conditions inside prisons, but
requires a radical rethinking of the entire approach to justice and
social conflict.
For anarchists, the construction of alternatives to detention, such as
community mediation, social rehabilitation, restorative justice,
represent not only a possibility, but a necessity to harmonize civil
relations and promote a culture of solidarity and individual responsibility.
The history of the penitentiary system is permeated by a series of
evolutions and radical changes that reflect not only legal practices,
but also social conceptions related to crime and justice. Ancient
origins place the idea of punishment in a dimension of revenge and
repression, highlighting an approach that mainly aimed at extorting
compensation. In classical societies, such as the Roman Empire, although
a rudimentary prison system existed, prison served more as a short-term
detention awaiting other forms of punishment, rather than as a place of
social reform. It was only with the advent of the Enlightenment that a
new paradigm began to emerge: thinkers such as Cesare Beccaria and
Jeremy Bentham began to promote the idea that punishment should serve as
a form of deterrence and surveillance (e.g. the Panopticon - the
all-seeing eye) rather than mere revenge, laying the foundations for a
more ethical prison thinking.
The 19th century saw a further transformation with the development of
the modern penitentiary system, particularly through the implementation
of institutions designed for the rehabilitation of prisoners.
Correctional houses and prisons with work and training programs brought
out the concept of reform as the primary goal of prison. However,
alongside these latter developments (in reality rarely implemented) came
militarized practices of isolation and severe discipline (e.g. 41bis)
intended to maintain "order", although often promoted as forms of
individual reflection away from others. The criminal was and still is
considered as an internal enemy of the institutions and public order to
be hidden, discredited and nullified.
The use of penal and prison regulations can also reflect the values and
fears of a society, thus contributing to a collective narrative based on
the need for protection from individuals considered dangerous. This
dimension of terrorism and control is not limited to prisoners, but
extends to societies, from families to communities (an example of this
is the recent establishment of red zones throughout Italy), contributing
to the creation of a constant environment of fear and mistrust within
society as a whole, fostering the idea that the only "protector/savior"
is the State and its security, control and repression devices.
Furthermore, media narratives, politics and public policies often
encourage a distorted vision of "deviance", facilitating the
stigmatization of marginalized groups. Thus, prison is not seen only as
a place of punishment, but as a manifestation of a system that feels
legitimized to discipline, correct and cure the "aberrations" of society
just as it was done with mental hospitals (and to some extent it still
is). But the lack of effective programs for the reintegration of
ex-prisoners, accompanied by social stigmatization, suggests that the
system does not really aim to reintegrate individuals into society, but
rather to maintain a status quo characterized by punishment,
marginalization and isolation. In Italy, for example, we have about 70%
recidivism.
Furthermore, the State and all its devices of judgment and repression
(police, judiciary, penal code and prisons) de-responsibilize and
alienate individuals from their own conscience and inhibit the ability
to grow empathetically as individuals because it is the structures of
state judgment that take on the task of analyzing, evaluating, blaming
and/or absolving those who commit crimes on the basis of often arbitrary
prescriptions of fines and/or prison sentences. Having served the
sentence will, in some way, level the score between the offender and
society even if there has been no relational, psychological or cognitive
process behind this path.
Furthermore, penal systems disproportionately affect minorities,
antagonists and vulnerable groups, denoting the militarized, classist
and racist basis of the system, which leads to a perpetuation of social
inequalities highlighting systemic discrimination. In some prisons in
Northern Italy the migrant population reaches 62% while in the Italian
population they constitute only 9%! But it is precisely the State that
perpetuates these situations by defining the human being, who moves from
one "nation" (or piece of land) to another, illegal, putting us in
conditions of enormous vulnerability and fragility in being able to look
for work, have the right to services, homes, documents and protection.
Another example is the fact that while the recent "security" bill 1236
wants to specifically target specific classes of society (migrants,
prisoners, activists) on the other hand there has been an attempt for
some time to partially dismantle the Penal Code regarding "white collar"
crimes to once again save the politicians of the moment (Berlusconi,
Dell'Utri, Santanché, Delmastro) as the recent abolition of abuse of
office, with only the crimes of corruption, extortion and embezzlement
now missing in order to leave politicians and the powerful even more
free and unpunished to pursue their interests undisturbed behind the
people's backs.
After all, the oppressive penal machine of the State, stages a fake
justice, and fails itself, an example of this are the hundreds of cases
of declared unjust detention. From 1992 to December 31, 2024, 31,727
cases of unjust detention were recorded, on average, there were over 961
innocent people in pre-trial detention every year. The ECHR (European
Court of Human Rights) has condemned Italy several times regarding the
inhumane conditions of overcrowding in which Italian prisons find
themselves, in 2013 alone the Italian government received 34 convictions
for ascertaining violations of fundamental rights. Today we also reach
peaks of 225% of overcrowding (San Vittore in Milan), and endless
episodes of beatings towards detainees as at the end of March in the CPR
of Trapani with detainees who desperately screamed for help!
Prisons, as total institutions, embody an oppressive environment where
individual freedom is sacrificed on the altar of social control.
Anarchism criticizes not only prisons but the entire penal system, which
is based on the idea that crime can be addressed through punishment
rather than by exploring the social and economic roots of "deviant"
behaviors that are at the root of social conflicts. It therefore takes a
clear position in arguing that a truly anarchist society should not only
abolish prisons, but should also guarantee the necessary conditions for
each individual to express and realize their autonomy in a fair and free
society.
In this context, exploring alternatives to the prison system assumes
central importance for the achievement of a more just and equal society.
Restorative justice emerges as a significant proposal: it promotes the
idea that conflict can be addressed through dialogue and reconciliation,
rather than through isolation and punishment. This approach invites all
parties involved-victims, offenders, and communities-to interact
constructively, seeking repair and restructuring of damaged
relationships. Restorative justice is based on programs that facilitate
direct confrontation, allowing victims to express their experiences and
offenders to understand the impact of their actions. These processes not
only promote individual responsibility, but also heal the wounds of the
community, reducing the risk of recidivism and social conflict.
In parallel, supportive communities are another valid alternative to the
traditional prison system: they offer spaces of welcome and support for
individuals in difficulty, establishing a system of social networks that
includes reintegration programs, vocational training and psychosocial
support. These alternatives to the prison system are not simply utopian
theories; they represent practices already in place that are
demonstrating their effectiveness in promoting more humane justice. At
the international level, one of the most significant approaches is the
experimental prison model of the "Dignity Prison" in Scandinavia, where
prisons are designed to reflect normal living environments, rather than
punitive institutions. Here, the emphasis is on human dignity and
respect for the rights of prisoners, while encouraging self-management
practices. This approach proves that it is possible to reduce violence
and improve the general well-being of prisoners, leading to lower
recidivism rates and a more just and cohesive society. Scandinavian
experiences highlight how anarchist principles, such as
self-administration and mutual support, can materialize in operational
models that not only challenge the architecture of the traditional penal
system, but also pose fundamental questions about the values of justice
and freedom.
Activism also plays a crucial role in the affirmation of an anarchist
ideology on the issue of the abolitionism of prisons, police and penal
systems because it does not limit itself to contesting the existence of
oppressive prison structures but also engages in the creation of
practical and direct alternatives. I find the work of the
anarcho-feminist collective The Better Angels very interesting, a group
engaged in the feminist, anti-racist and anti-capitalist struggle that
uses the direct action of software development as a technique of
liberatory resistance. Among their works I highlight the Buoy app, a
private community-based crisis response system, using their motto
"because friends don't let friends call the cops".
Anarchism, with its challenge to authority, proposes a serious
alternative: a society in which true security is achieved through
cooperation, solidarity and social equity rather than through
domination, control and repression. Policies that do not address
structural inequalities, economic injustice and the lack of
opportunities for marginalized groups can only keep the prison system on
a fragile, arbitrary, oppressive, classist and discriminatory basis.
Gabriele Cammarata
I dedicate this special to comrade Cospito and to all the victims of the
State killed, committed suicide and raped inside penitentiary institutions.
https://www.sicilialibertaria.it/
_________________________________________
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