Devil's Knot: The True Story of the West Memphis Three by Mara Leveritt

By Mara Leveritt

*SOON TO BE an enormous movie STARRING REESE WITHERSPOON AND COLIN FIRTH *

The West Memphis 3. Accused, convicted…and let loose. are you aware their story?

In 2011, one of many maximum miscarriages of justice in American felony heritage was once set correct whilst Damien Echols, Jason Baldwin, and Jessie Misskelley have been published after eighteen years in felony. Award-winning journalist Mara Leveritt’s The Devil’s Knot continues to be the main accomplished, insightful reporting ever performed at the research, trials, and convictions of 3 teenage boys who turned referred to as the West Memphis Three. 

For weeks in 1993, after the murders of 3 eight-year-old boys, police in West Memphis, Arkansas appeared stymied. Then unexpectedly, detectives charged 3 teenagers—alleged contributors of a satanic cult—with the killings. regardless of the witch-hunt surroundings of the pains, and a case which integrated lovely investigative mistakes, a confession riddled with error, and a lack of actual facts linking any of the accused to the crime, the kids have been convicted. Jurors sentenced Jason Baldwin and Jessie Misskelley to existence in criminal and Damien Echols, the accused ringleader, to dying. The in charge verdicts have been renowned of their domestic state—even upheld on appeal—and all 3 remained in felony till their unparalleled free up in August 2011.

With close-up perspectives of its key contributors, this award-winning account unravels the numerous tangled knots of this eternally stunning case, one that will form the yankee felony panorama for years yet to come.

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Extra resources for Devil's Knot: The True Story of the West Memphis Three

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21 Although I acknowledge that I was helpful in certain situations, I still maintain that the people with and among whom I worked were considerably more helpful than I could possibly have been. This distinction is important both because of the patronizing and deeply arrogant connotations of the notion of researcher or aid worker as helper—connotations which can be too closely linked to (neo) colonial discourses of developing and ‘civilizing’—and because of the way in which misplaced notions of helping others can be used to further empower those who already possess a great deal of power.

Much of my initial knowledge of Brikama was gained during these two years: talking to friends and students; observing and participating in daily activities and events; traveling throughout the country; and carrying out semi-structured interviews and documentary research in various institutions. , but in a more structured manner. During this period, and when I returned to carry out research, I was continuously positioned, particularly by those outside the college and by the students, as someone who had come to ‘help’.

17 For instance, both male and female hosts influence, govern and control many of the productive efforts of their clients. Power relations can thus be understood in terms of the ‘systems of differentiations which permit one to act upon the action of others . ’ (Foucault 1984, 223). It is essentially through difference that unity is maintained in a hierarchical fashion (Bourdieu 1977, 165). Although useful and informative, Foucault’s conception of power is somewhat elusive; one has great difficulty in identifying or imagining an action and relation which is not one of power.

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