Angela Hattery is a Professor of Women & Gender Studies and Co-Director of the Center for the Study & Prevention of Gender-Based Violence at the University of Delaware. Earl Smith is a Professor at the University of Delaware focusing on the sociology of sport, social stratification, criminal justice and race. Both Angela and Earl are member sof the Scholars Strategy Network.
Solitary confinement—the practice of putting incarcerated people alone in small cells to drastically limit their interactions with others—is commonly applied as a means of further punishing people who are incarcerated for transgressions or “misconducts” committed within the jail, prisons, or any other detention facility. Prison officials also argue that solitary confinement is an important tool for ensuring safety: protecting imprisoned people from harm and violence from their peers. Regardless of its intent, solitary confinement is increasingly agreed to be inhumane by a variety of professionals, researchers, and the general public.
Our research further illuminates how the application of solitary confinement mirrors the entrenched patterns of racism that have resulted in the disproportionate imprisonment of Black men that fuels mass incarceration in America; that is, the white supremacist foundations of U.S. law enforcement that condemn more and more Black people to prison are replicated within the prison itself, where incarcerated Black men are subject to even greater punishment and inhumane treatment at disproportionate rates.
Racial disparities that drive mass incarceration continue in the invisible prison within a prison that is solitary confinement. Inside of prison, Black people are more likely to be held in solitary confinement, even though there is no evidence that they are more likely to commit misconducts that send them to the “hole,” as solitary lock-up is commonly called. Furthermore, our in-depth research reveals that specific structures of solitary confinement serve to produce and reproduce white racial resentment among the overwhelmingly white staff who work in prisons.
Even those who complete their prescribed sentences and manage to make it out of prison, whether or not they experienced solitary confinement while there, are subjected to long-term effects that mirror and reproduce racial disparities, including obstacles to employment, voting, and accessing social welfare programs like funds from Temporary Assistance to Needy Families (TANF) and access to public housing. Sociologist Devah Pager’s 2003 experiment (where she found that among a group of young men posing as job applicants, Black men were only half as likely as white men with the same qualifications to receive a call-back) reveals that all men with felony drug convictions face barriers to employment, but that Black men without a felony drug conviction are even less likely to be hired than white men with a felony drug conviction. Racial disparities in punishment persist after sentences have been served and persist within prisons in the form of solitary confinement.
The primary evidence-based explanation for racial disparities in incarceration is the fact that Black people are disproportionately poor and unable to pay for the same services that white people can, including quality education, decent housing, and medical and mental health care. Many behaviors that the United States criminalizes are entailments of an individual’s inability to afford adequate education, housing, or health care—and the gutting of programs meant to make those services more affordable and attainable further propels the growth of the carceral state.
Prisons transitioned from their function of protecting society from those who posed a threat, to largely housing people who were not able to survive without safety-net and mental-health support. Our research on solitary confinement revealed that a similar transformation took place in this prison within a prison: No longer was solitary confinement reserved for the “worst of the worst” (those who threatened the safety of other prisoners and correctional staff); today, the majority of the 120,000 or so people incarcerated in solitary confinement are there for minor rules infractions or behavioral management problems. Just as we have dumped poor people into prisons for engaging in survival behaviors—stealing small amounts of food or goods, selling small amounts of drugs, engaging in sex work—we doubly incarcerate poor prisoners who engage in similarly innocuous behavior on the inside—like “loansharking” in commissary items to boost their daily caloric intake or offering services such as sewing or cell cleaning in exchange for commissary items.
Similarly, just as we have “managed” people with substance abuse and/or mental health issues by locking them in prison instead of providing appropriate rehabilitation or treatment in a psychiatric hospital, estimates are that at least half of the people we lock in solitary confinement are incarcerated there to “manage” their substance abuse and/or mental health. Rather than providing treatment in the general population, people with mental health issues are confined in isolation as punishment—as if isolating someone who is in fact struggling with mental illness will encourage them to “act better.”
The prison population can and ought to be reduced in two ways: decarceration and decriminalization, and investment in non-carceral social institutions. That is, policymakers can decide to release incarcerated people who are in prison because they need services that are inadequately provided outside prison (decarceration), and reduce the number of people who are sent to prison in the first place by providing them with the services they actually need to address their needs (decriminalization.) Specific legislative actions include replicating the federal First Step Act and the Fair Chance Act, which gives federal prisoners a chance for a new lease on life, at the state level. Additionally, 2010’s Fair Sentencing Act sought to address discrepancies between sentences for crack and powder cocaine possession that could be made to apply to other substances in order to reduce glaring racial disparities.
We could choose to only convict persons for the most serious crimes that threaten public safety: homicide, aggravated assault, sexual violence, and robbery. We could choose not to lock up people whose primary offense is drug or alcohol or mental health-related activities (stealing food because of poverty, sleeping in the park because of homelessness, acting in disturbing ways because they suffer from mental illness), or because they need all types of health care. And as we begin the process of shifting our massive incarceration system toward these practices of decarceration and decriminalization, we could choose not to torture people who are serving a prison sentence with the inhumane practice of solitary confinement.
In his July 14, 2015 speech at the NAACP National Convention, former President Barrack Obama did not simply point to “studying” solitary confinement; he asked his Attorney General Loretta Lynch to conduct a review of “the overuse of solitary confinement across American prisons.” He went on to note that the review was not simply to understand how, when, and why correctional facilities isolate certain prisoners from the general inmate population, but also to develop strategies for reducing the use of this practice throughout our nation’s criminal justice system.
Prisons are supposed to make us safe. Solitary confinement is supposed to make us safer. Neither is true. Abolishing solitary confinement now does not solve the problem of mass incarceration, but it is one critical step in the necessary moral awakening that can bring about actual justice.



















A golden tray sits on the Resolute Desk as President Donald Trump speaks during an announcement on American nuclear innovation in the Oval Office at the White House on July 24, 2026, in Washington, D.C. Trump is signing multiple executive orders targeting the nuclear energy sector and easing rules for new reactors and nuclear fuel supply chains.
Trump’s hubris rivals the fallen heroes of ancient Greek mythology
In January, the New York Times asked President Donald Trump if there were any limits on his global powers.
“Yeah,” the president responded, “there is one thing. My own morality. My own mind. It’s the only thing that can stop me.”
That was eight months ago, but fortunately Christopher Nolan’s blockbuster adaptation of “The Odyssey” has made ancient Greek literature newly relevant. Before that window closes, I’d like to talk about hubris.
Today, the term mostly means excessive pride or arrogance. That’s part of what the Greeks meant by it too, but the meaning was a bit richer and more specific. Hubris was an insolent or outrageous act that offended the gods, often because the transgressor was claiming abilities or authorities that solely belonged to supreme beings.
Nolan renamed and slightly modified the concept of xenia for the film, calling it “Zeus’ law.” In the director’s telling, mortals should follow the rules laid out by the gods, specifically the requirement to treat strangers with respect lest they be gods in disguise.
In a sense, hubris is the opposite, or at least the rejection, of xenia. The hubris of the suitors, and at times Odysseus himself, invites punishment by the gods and their mortal instruments.
Which brings me back to Donald Trump. His claim that there are no constraints on his personal power to dictate events on the global stage was one of the greatest expressions of hubris ever uttered by a political leader.
Trump’s claim was obviously false when he made it.
He vowed that he could end the Russia-Ukraine war in 24 hours. He’s proved powerless to make that happen. If he had divine powers to work his will, why would he have balked at implementing his tariffs so often that Wall Street adopted the “TACO trade” term for his deals? “TACO” stands for “Trump always chickens out.”
And why would Trump have made so many embarrassing concessions to China — from rescinding tariffs on Chinese goods to allowing them to buy crucial and incredibly valuable computer chips?
But Trump saw his success at capturing Venezuelan strongman Nicolas Maduro as proof of his ability to launch missiles to the same effect as Zeus’ lightning bolts. Trump believed he was the most powerful man who ever lived.
This is no exaggeration. In March, when the Iran invasion seemed successful, Trump gave a document penned by“Presidential Historian David King” to New York Times reporters Maggie Haberman and Jonathan Swan purporting to prove that Trump was “the most powerful person to have EVER walked this planet.” King was, in fact, a businessman and occasional caddy for legendary golfer Gary Player.
King compared Trump favorably to many of history’s most powerful, and often heinous, figures: Alexander the Great, Attila the Hun, William the Conqueror, Napoleon Bonaparte, Joseph Stalin, Genghis Khan, Mao Tse Tung, Adolf Hitler and Vladimir Lenin. Many of these men thought they were the most powerful person in the world, too. And many were defeated precisely because they believed it.
At least Napoleon and Hitler had a string of truly impressive victories before they learned the folly of hubris. The limits on Trump’s power have been exposed by far less august forces than the combined might of the allies in World War II or the fearsome Russian winter.
Iran is a comparatively middling power. But the regime’s ability to absorb punishment while imposing its will on the Strait of Hormuz has proved to be a greater constraint on Trump’s power than his morality or mind. We should note that, at least rhetorically, his morality has not proved much of a constraint. He has repeatedly promised to destroy Iranian “civilization” if the regime refuses to capitulate.
But they haven’t — and won’t anytime soon — because the regime’s tolerance for pain far outstrips Trump’s. The combined fear of skyrocketing oil prices, outrage of Gulf state potentates, diminishing weapon supplies and domestic unpopularity is doing the work that international law, congressional oversight and the collective opinion of foreign policy experts can’t or won’t do.
If I considered Trump more heroic than reason and facts could allow, I would say his Sisyphean predicament has the whiff of Greek tragedy to it. Trump is vexed by the fact that the Iranians won’t honor deals or ratify his countless premature claims of victory — giving new meaning to his vow that his presidency would make people tired of winning. It’s almost like they’re out-Trumping Trump.
Things might have gone better if he’d heeded that great Greek tragedian Sophocles: “For Zeus utterly abhors the boasts of a proud tongue.”
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Jonah Goldberg is editor-in-chief of The Dispatch and the host of The Remnant podcast. His Twitter handle is @JonahDispatch.