This framework has everything to do with accountability and necessitates that we work tirelessly to generate understanding and action around the reality that those who design and operate systems of power in this society are guilty of perpetrating crimes against humanity and must be stopped.
Specifically, in the context of day to day organizing around the prison system, it means that individuals and organizations concerned with the rights and lives of prisoners need to familiarize themselves with the basic principles of international human rights law as it pertains to the criminal legal system (I refuse to call it a justice system) and collect evidence regarding the state's failure to implement basic human rights and constitutional safeguards for prisoners. The UN Standard Minimum Rules for the Treatment of Prisoners, the Body of Principles for the Protection of All Persons under Any Form of Detention or Imprisonment, the Basic Principles for the Treatment of Prisoners, amongst other human rights documents, are appropriate for orienting a host of campaigns toward dismantling the worst practices of the present system while simultaneously implementing alternative structures and practices.
Widespread dissemination of human rights documents and literature and the creation of community and movement curriculums toward this end are other means to build, and in part reconstruct, a rights-based culture of political dissent. Rights-based cultures naturally create movements that make demands and mobilize to enforce those demands, without asking for permission from repressive authorities or the ideal historical circumstances for organizing from below. A rights-based culture is a culture of struggle, cooperation, collective accountability, historical consciousness, and dedicated to creating a better world for those generations that will follow. Rights-based cultures are constituted by unbreakable bonds of solidarity, trust, and responsibility.
As anybody familiar with even a fraction of the history of popular struggles for social justice knows, these movementsà ‚¬"while they rise and fall, wax and waneà ‚¬"never disappear so long as injustice exists; they are built to last. In fact, the human rights framework corresponds to the liberation movements of the 60 and 70s embodied in the Black Panther Party and the American Indian Movement amongst others.
Ultimately, human rights discourse and organizing revolves around the question of power: what forces in society hold power, how is it defined, who makes decisions and who suffers the consequences. For this end it is essential that we work to proliferate human rights alliances so as to build the necessary capacity and solidarity to confront the question of power. That is why the Human Rights Alliance of Pittsburgh, young as it is, strikes me as one of our most promising projects.
More practically, a method of documentation, intervention, and movement-building is effective for 1) tracking and exposing human rights violations in prisons, and other areas of society as well; 2) accumulating evidence to strengthen arguments in support of mass action for social reconstruction; 3) building trust with prisoners and their families by taking advocacy actions to the greatest degree possible; 4) building an organizational network with communication infrastructure that will serve to inform, foster dialogue, and mobilize increasing numbers of prisoners and their families and communities.
A3N: What link can we make between the work of HRC/Fed-Up! and the movement to free the Angola Three and all political prisoners?
BG: The relationship between the work of HRC/Fed Up! and the struggles of the Angola 3 are inseparable. Solitary confinement and the prison system as a whole have the primary function of silencing and/or liquidating precisely those radical movements embodied in the case and lives of Robert King, Herman Wallace, and Albert Woodfox.
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