HOW TO START
YOUR OWN

- STUDY GROUP
IN PRISON

PERSONAL REFLECTIONS AND
A STEP-BY-STEP GUIDE }
ON USING READING GROUPS §

TO BUILD PRISONER
UNITY AND POWER
Blackbird Publishing is a small anarchist publisher that sends
litinto prisons, by request. Our catalog primarily features
works by folks who are currently or formerly incarcerated,
concerning the struggle against prisons, capitalism, white

supremacy, and the state. We offer this free resource as one
small tool in the struggle for freedom.

For more copies of this text, or to recieve a catalog that can
help you start your own reading groups, write to

Blackbird Publishing
PO Box 11142
Durham, NC 27703
Steps to Starting Your Own Prison Study Group

Editor's Note: The following are some suggestions on how one can start a
study group on the inside, put together by one NC prisoner who has had
some long-term success and experience with such a project, along with
some of his personal reflections on how to facilliate such a group once it
exists. Some of these specifics probably vary from facility to facility, from
state to state, or whether you're in state or federal custody. There are also
many other ways people on the inside have started such groups—some-
times it can be a formal approach with permission from the administra-
tion, as these steps suggest, and sometimes it is more clandestine, illicit, or
informal.

Along similar lines, some prisoners in Texas have recently turned their cells
into small “liberation libraries” Never forget: entire prison rebellions, that
have shaken the system to its core (such as Attical), have often begun with
the small beginning of a group of trusted friends reading and studying
together behind enemy lines. Find what works for you!

Step One: Knowing What You Can Do

Within the North Carolina policy and procedure manual for the Depart-
ment of Adult Corrections (as it is now called) there is within Chapter
A.0200 a Section E. concerning “the duties and positions of all prison
management staff” Under this section you will see “unit manager” The
important part is this: A unit manager is allowed to implement a prac-
tice on their housing unit without the permission of the officer in charge
(01C)." That practice is not a rule or policy, it is only something done on
that unit.

Therefore, you as a prisoner can request and make recommendations to
the unit manager about practices on the unit that are unique to that unit
alone. Knowing this can help you with the leverage to propose your idea.
2

Step Two: Writing Your Proposal

This is where your time and effort come in. This is the dealmaker or
breaker.

The art of proposal writing is to get what you want, need, or request
without walking away empty-handed. So with that in mind, here are
some suggestions:

1~ Make your proposal to the point without a lot of overtalk or unneces-
sary verbage. Keep it simple and don't be repetitive.

2-Understand what you want and explain how it is beneficial to the unit
first, the prisoners second, and the prison as a whole thi

3- Show the format of your study group proposal, in an easy to read and
comprehensive way.

4 - Show some form of knowledge in the field of study.

5 - Anticipate some questions and answer them within your proposal,
like how many people will be in the group or class, how often and for
how long you would meet, what goals to want to reach, how it helps keep
down prison violence, etc.

Step Three: Find a Supporter Within the Administrative
Ranks

We as prisoners all should know the one or two people, in the higher
ranks of the prison administration, who want to see us do well and
succeed. So you must go and present your format and proposal to that
person or persons to see how it comes across to them. But do no sell
yourself short, by going to someone that always says yes. Find someone
‘who is honest first of all, but has an open mind, and is fair in their opinion
of staff and prisoners.

Even if your assistant unit manager is more fore the prisoner than the
3

unit manager, you need support from an administrative body. Always be
prepared to compromise, but never become a puppet of the administra-
tion.

Step Four: Figure Out Your Content and Structure

This deals with what the study group or social club is studying or meet-
ing for.

You must be able to present your content in a concise way that shows
your knowledge and ability to teach and not lose the focus of the group.

For example, if the study group is for radical history, you need to know
and be able to explain, what you already know about it, how you plan to
get your material, how will the subject be a help to this group or the
prison as a whole, in what ways would this help prisoners as a whole,
and what would you need from the prison to achieve a successful
outcome.

You have to know things of this nature in order to push the agenda you're
setting out for.

Step Five: Getting it Done

The achievements of your study group or club depends on you and your
drive, and how badly you want the success. Nothing worth having s easy.
S0 you have to be prepared to for the naysayers, and be ready to accept
cism. Ask yourself right now, am I able to adapt and overcome the
hurdles that will arise.

So if your answer is yes, then please read on and feel free to use the
examples if relevant.

Example A: Introduction Letter

1, Mr. or Ms. Pous # am writing to you in
4

hopes that you or one of the administrators here at would
consider my request and allow me to present my proposal for a study
group or social club. Your feedback and concers will be taken with the
highest regards.

Thanks in Advance,

(Your signature and OPUS #)

Example B: Sample Proposal

(Note : Send this to your unit managers, warden of programs, warden of
custody programs supervisor or director of programs, and the secretary
of prisons in Raleigh)

This is a proposal for a non-religious study group or social club. We the
prisoners at in close custody have no meaningful
way to study other forms of history or political science. Open communi-
cation is key in helping us as prisoners to not have violent situations,
among ourselves and among staff and officers

(The following is specific to North Carolina)

The Department of Adult Corrections policy and procedure manual
section 0200 Chapter A provides for the powers and duties of adminis-
trators. The authority of a unit manager is of importance here. A unit
manager is allowed to implement a practice on their housing unit with-
out the permission of the officer in charge (0IC).

Knowing this, 1 ask that you allow this request to proceed, and begin a
program that is unique to your unit alone. This study group would be
beneficial to your unit because it would set your unit apart from others,
by allowing us the prisoners to teach and interact with each other in a
productive and educational way. Peer mediation is proven to be a great
way to keep down prison violence and raises the morale of the prison
population as a whole.

This study group would need the administration to allow for meetings
once aweek for 45 minutes to one hour. For the prisoner instructor to be
5

allowed to go from block to block on the unity, when it is the next block's
turn to be involved. This time for meetings would take place during the
regular recreation period so as to not interfere with any other operations
on the unit.

The group would consist of not less than four and no more than seven
prisoners as to not have too many prisoners out at once. As a pilot
program, it would only be for four prisoners, the instructor and three
others.

The group would only last a month within each block, but the pilot would
be only 2 weeks per block, to guage the rate of participation and to show
structure and to increase accountability of participants, and to observe
the interaction among participants. The group is voluntary.

The group materials would be provided by the instructor and by an
outside publishing house that specializes in history and political science.
Typeprint materials as well as the GTL tablet would be utilized.

Thumbly submit this request proposal in hopes to start something bene-
ficial for this housing unit and begin a trend of leadership and accounta-
bility among the prisoners on this uni

With Kindest Regards,

(Name and OPUS #)
6

Reflections from My Own Study Group Efforts
By Bigg-0

‘The study group that I lead is completely voluntary. We meet during our
recreation time. I usually open the group with a question about what
they may know about an event or era in history, or if they know of their
genealogy and who may be or who may have actually been a famous or
‘well-known family member of theirs.

‘This usually gets people to open up, and at this point is where I infuse a
story or ask another question about history. I sometimes get a reply
that's negative, and that's when I give the group some hidden facts of
history and our culture, or if I have a latino or Hispanic brother around
Tllask him history of his people.

‘The reason for this is simple. This is done to show that knowing your
true history is something that brings about pride in your heritage and
makes you want the best for your people. Most of all it breaks down the
self-hate that we experience without even knowing t.

I make this group as interactive as I can. I express the need to allow
brothers to open up about how they feel and or view the world as it is
through their eyes and experience. Also there has to be an understand-
ing, within the group, that nothing said is wrong or dumb, that every-
one’s point matters, and I make sure everyone has a chance to speak
their piece.

The goal of this study is to teach a new way of seeing oneself, to help
brothers see that being intelligent or educated isn't lame or weird, as a
ot of the younger brothers have been made to believe. And most of all it
is to bring about unity that is needed to bring about change in the
prisons of NC, and to invoke the spirit of the warrior within, so that he
will fight for his family and his community, if and when he is set free one
day.

In my opinion the best part about enlightening my group about their
history—either African, Afro-American, Latinx or any forms of the dias-
pora studies—the best part is when I see the topic take root, and when I
see the members of the group reteach what we just discussed to others

7

in their peer circle. It lets me know that I am getting through to the
group, and just maybe their mind is changing into a political mindset,
instead of the reactionary state of mind that a lot of brothers are current-
ly in. My focus is to ignite the proactive thought process that allows for
the mind of the revolutionary to grow into direct action, instead of just
talk.

Talways ask the question, "How many of you want change?” And at times
Iget“No” as an answer, or I get a few people who want to make a change
but don't have ways or means of effecting change. So as an exercise in my
group I use a format I call “Expressions of Self” This is where I pick a
‘group member and direct him to speak upon any topic that he would like
to see change around. The catch is that “expressions of self” is done on
the fly—at a moment's notice it could be your turn. I think at times it
helps but at times it is hard cause some guys think theres a right answer
and there isn't any right or wrong answers. The only thing a group
member needs to do is be able to defend his position and thought
process, which in essence will prepare him for the backlash of those who
oppose his views.

Because I am the grandson and great nephew of active members of the
Black Liberation Army, and the great grandson of the only African-Amer-
ican woman in the city of Lincolnton, NC to have a residential street
named in her honor, her being the reason for the city's creation of the
Housing Authority, | was reared differently than most of my peer group.
Being from the west coast and having West Indian blood ties to the
islands, brought out my need for change, for rebellion against the estab-
lished government. My hunger for active resistance was stoked into a fire
that still burns bright almost 50 years later.

When you know and understand where you come from you can always
know where you are going and where you want to go. But most of all you
know where you need to be to help. In my lifetime I've always put forth
the effort to help, save, and educate the people, even at the cost of my
own freedom. My position has always remained the same to help those
whom can not help themselves.

We all have our outlooks and opinions on life, and how we feel our lives
should be. How many of us are active in changing our conditions for the
better? It has always bothered me and deeply saddens me how people
8

can complain about things and not do anything to change the si
which they are in.

So1lask those of you who have not been active in changing our condition
for the better: what are you here for? I there nothing in your life worth
fighting for? Every religious book says that “Faith without works” is
dead. George Jackson said that revolution without bloodshed is only talk.

Yet so many claim to understand energy and the universe and so many
say that they are in tune with the ancestors and the occult. So do me a
favor: Out of respect, ask the ancsestors how they feel about the state of
the community and the village? But most ofall ask the ancestors, do they
feellike their sacrifices were worth the outcome we have now?

Andifyou or anyone else gets a “positive vibe," then | am sorry cause that
is not your tribe nor is it your ancestors if you get that. So that means you
are not tuned in. We all will pass over from the world one day and we will
all be held to account for the things we did right and for what was done
wrong. So why fear what has to happen anyway?

1 can tell you that there is no people in the history of mankind who
changed their situation by just sitting around and talking good and
sounding good. There had to be acts of force, there had to be suffering
before ease came about. So this being known, and those of you like me
who have suffered your whole life, 1 ask you why aren't you active in the
change?

These writings and discussions | have inside of these prison walls are to
prepare the soldiers that are able to come home one day to take the
action to lead to change, to effect one life in their own lifetime so that
their own legacy won't be looked upon in shame and disgrace. Communi-
cation is what has to be revived within the family, the community, and the
people as a whole. Because selfishness and materialism have helped to
ruin the people and caused them to look for a savior before they attempt
to save themselves,

Examples from Previous Study Group Sessions

The following are a few of the
study groups, as an example.

story lesson” prompts used in these

Lesson #1

In 1691 the definition of white was given to people of the colonies of
North America, and guess what? That definition was not extended to
indentured servants, those who came from western and eastern Europe-
an countries to work for their freedom in the New World, as America was
called at the time.

So have you caught my point yet? That the hate groups—like the KKK,
Sons of Confederate Soldiers, White Citizens Council, later on the Aryan
Nation, Aryan Brotherhood, Nazi Lowriders—all of these groups are the
descendants of the poor whites of this country. So once again we see how
the government separates the poor in this country and puts them at odds
with each other so the real tricks of the upper class aren't seen.

Think about this. The preamble of the Constitution of the United States of
America starts off by saying,

We the people of the United States, in order to form a more perfect union,
establish justice, insure domestic tranquility, provide for the common
defense, promote the general welfare, and secure blessings of liberty to
ourselves and our posterity, do ordain and establish this constitution for
the United States of America.

1) "Amore perfect union’ amongst the richest Americans
2) “Establish justice” as they see justice to fit their plans not how
justice is written in the letter of the law

3) Here s the biggest catchphrase that the world misse:
secure the blessings of liberty to ourselves and our posterity..”

nd to

This clearly means that if you are not a part of the upper classes by birth
or one of their descendants then you aren't a part of the establishment
that wrote the rules (and that they break everyday).
10

If you are reading this then you are a poor person like me no matter your
color. Wake up people!

Lesson #2

In 1740 the slave codes were first enacted in South Carolina. Among
other things drums were outlawed for slaves.

From the slave code of South Carolina, article 36:

And it is absolutely necessary to the safety of the province that all due
care be taken to restrain negroes and other slaves.... from the using or
keeping of drums, horns, or other loud instruments, which may call
together or give sign or notice to one another of their wicked designs and
purposes.

Even then, as it is now, the intent of the power structure was to keep the
lines of communication closed. Because when large groups of people,
who feel the same way, get together and start to communicate and build
on new ideas and cause these ideas to become actions, then you have
change on a broader scale. Look at the uprising after the George Floyd
murder. Social media opened up the lines of communication and even
prisoners like myself had a platform to express ourselves.

S0 now do you hear the drums, horns, and other loud instruments of our
ancestral past, in communication with out souls? If you don't know what
that feeling is, it should feel like a desire to do better for yourself and
those around you, a need to speak out against oppression and tyranny on
all levels big or small.

But most of all it should come out in a change that is visible, that helps
better the lives of those around you. All you have to remember is that
once upon a time it was against the law to even communicate with your
fellow man, because whenever the poor people within a kingdom learn
to come together in order to find a better way of life, the elite of that king-
dom will always criminalize their actions in order to keep the poor
downpressed and at odds with each other, no matter their color.
11

Lesson #3

In 1655 in the state of Virginia, a woman by the name of Elizabeth Key,
who was the daughter of a slave woman and a free Englishman from the
Virginia House of Burgess sued the courts to be recognized as free.

Her argument was simple: In the colony of Virginia at this time in history
a Christian could not be enslaved. She won her case. This was the first
mixed woman to be voted free by the colony of the Virginia courts.

In 1655 how common was it to be mixed? That's the question I ask
myself as | write this. As I look around the world now, being mixed or
bi-racial is so common among the poor people of the world itis hardly as
shocking as maybe it was in 1655. In fact it was so shocking then that in
1660, only five years later, the decision was repealed from law and the
child of a free white man with property, money, and land, that came from
the union of this man with a slave woman, was deemed by law to still be
aslave. (This legal ruling allowed for the continuance of chattel slavery
by inheritance, a fact required to perpetuate the slave economy)

So,is it still s0? That you are still what your mother is in America? Or is it
that you are what you think you are until proven wrong? Something to
think about.
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Some of the Books We Use in our Study Group

A People’s History of the United States, by Howard Zinn

From Slavery to Freedom: A History of African-Americans, by John Hope
Franklin and Alfred A. Moss, Jr.

The Almanac and Book of Facts
An African Latinx People’s History of the United States, by Paul Ortiz
The African Slave Trade, by Basil Davidson

Flight and Rebellion: Slave Resistance in 18th Century Virginia, by Gerald
Mullin

Narratives of the Insurrections 1675-1690, by Charles Andrews

The San Francisco Bay View Newspaper
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