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Hapishane
19. yy Fransız ıslah evlerindeki uygulamalar
‘Anything that helps to tire the body helps to expel bad thoughts; so care is taken that games consist of violent exercise. At night, they fall asleep the moment they touch the pillow’
(Ducpétiaux, 1854, 375–6).
‘The feeling of injustice that a prisoner has is one of the causes that may make his character untamable. When he sees himself exposed in this way to suffering, which the law has neither ordered nor envisaged, he becomes habitually angry against everything around him; he sees every agent of authority as an executioner; he no longer thinks that he was guilty: he accuses justice itself’
(Bigot Préameneu).
There are three types of convict;
there are those who are endowed ‘with intellectual resources above the average of intelligence that we have established’, but who have been perverted either by the ‘tendencies of their organization’ and a ‘native predisposition. Those that belong to this category require isolation day and night and solitary exercise.
The second category is made up of ‘vicious, stupid or passive convicts, who have been led into evil by indifference to either shame or honour, through cowardice. The regime suitable to them is not so much that of punishment as of education. Isolation at night, work in common during the day, conversations permitted provided they are conducted aloud.
Lastly, there are the ‘inept or incapable convicts’, who are ‘rendered incapable, by an incomplete organization, of any occupation requiring considered effort and consistent will, having neither enough education to know their social duties, nor enough intelligence to understand this fact or to struggle against their personal instincts, are led to evil by their very incapacity. For these, solitude would merely encourage their inertia; they must therefore live in common, but in such a way as to form small groups, constantly stimulated by collective operations, and subjected to rigid surveillance’.
(Ferrus, 182ff and 278ff).
"Onlar aslında daha doğmamıştır bile. Fiziksel olarak anne rahmini terk etmiş olsalar bile zihinlerinde hep bir hapishane ile yaşarlar. Hapishanenden kurtul!
Dostlar
Bırakın beni.
Bırakın beni
Dostlar göreyim onu
Göreyim onu!
Sanmayınız dayanamam.
Sanmayınız
Yandığımı
El âleme belli etmeden yanamam!
Dostlar
'Olmaz!' demeyin,
'Olmaz!' demeyin boşuna.
Hapishaneleri sadece suç işlemiş olanların cezalandırıldığı bir yer olarak düşünemeyiz. Daha geniş bir çerçevede düşünmeliyiz. Bu da şu soruları sormak anlamına geliyor: Neden hapishanelerdeki Siyah insanların ve beyaz olmayan insanların sayısı beyaz insanlara göre bu kadar orantısız? Yani ırkçılıkla ilgili konuşmak zorundayız. Hapishaneyi ilga etmek ırkçılığı ortadan kaldırmaya çalışmakla ilgilidir. Neden hapishanede olanlar içinde okuma yazma bilmeyen bu kadar çok insan var? Demek ki, eğitim sistemine de bakmamız gerek.
Sayfa 36Kitabı okudu
Dündar Kılıç'ın uzun hapislik yıllarında tanıdığı kişilerin listesi, sanki aydınlarımızın Türkiye’nin yakın tarihinde çektiği zulmü de belgeler gibiydi: Şadi Alkılıç, İlhan Selçuk, Cemal Madanoğlu, Sabahattin Eyüboğlu, Ali Sirmen, Osman Arolat, Aydın Engin, Bozkurt Nuhoğlu, Tanju Cılızoğlu ile zamanın gençlik liderleri Deniz Gezmiş ile Mahir Çayan.
Because the prison facilitates the supervision of individuals when they are released, because it makes possible the recruiting of informers and multiplies mutual denunciations, because it brings offenders into contact with one another, it precipitates the organization of a delinquent milieu, closed in upon itself, but easily supervised: and all the results of non-rehabilitation (unemployment, prohibitions on residence, enforced residences, probation) make it all too easy for former prisoners to carry out the tasks assigned to them.
Prison and police form a twin mechanism; together they assure in the whole field of illegalities the differentiation, isolation and use of delinquency.