Helen Prejean: Dead Man Walking, Kartoniert / Broschiert

Rezension

"Deeply moving . . . Sister Prejean is an excellent writer, direct and honest and unsentimental. . . . She almost palpably extends a hand to her readers." - The New York Times Book Review

"An immensely moving affirmation of the power of religious vocation. . . . Stunning moral clarity." - The Washington Post Book World

"Here is one voice for life. We really should need no other." - The New York Review of Books

"An intimate meditation on crime and punishment, life and death, justice and mercy and - above all - Christian love in its most all-embracing sense. . . . [Prejean] never shrinks from the horror of what she has seen. She never resorts to something so predictable as pathos or a play for sympathy." - Los Angeles Times

"A remarkable writer . . . Prejean's manner of describing the tortured relations among prisoners, criminal-justice officers and victims' families would be the envy of many novelists. Even if your own views on capital punishment are set in concrete, you are sure to be moved by the force of Prejean's personality and commitment." - Glamour

"Painful and powerful . . . [Prejean's] practical moral courage is heroic." - The New Yorker

"Providing a gritty look at what really happens in the final hours of a death row inmate . . . Prejean takes readers to a place most will thankfully never know . . . adeptly probing the morality of a judicial system and a country that kills its citizens." - San Francisco Chronicle

"An impassioned condemnation of capital punishment." - Cleveland Plain Dealer

"This arresting account should do for the debate over capital punishment what the film footage from Selma and Birmingham accomplished for the civil rights movement: turn abstractions into flesh and blood. Tough, fair, bravely alive - you will not come away from this book unshaken."
- BillMcKibben

Klappentext

In 1982, Sister Helen Prejean became the spiritual advisor to Patrick Sonnier, the convicted killer of two teenagers who was sentenced to die in the electric chair of Louisiana's Angola State Prison. In the months before Sonnier's death, the Roman Catholic nun came to know a man who was as terrified as he had once been terrifying. She also came to know the families of the victims and the men whose job it was to execute-men who often harbored doubts about the rightness of what they were doing.
Out of that dreadful intimacy comes a profoundly moving spiritual journey through our system of capital punishment. Here Sister Helen confronts both the plight of the condemned and the rage of the bereaved, the fears of a society shattered by violence and the Christian imperative of love. On its original publication in 1993, Dead Man Walking emerged as an unprecedented look at the human consequences of the death penalty. Now, some two decades later, this story-which has inspired a film, a stage play, an opera and a musical album-is more gut-wrenching than ever, stirring deep and life-changing reflection in all who encounter it.

Auszüge aus dem Buch

CHAPTER

I

When Chava Colon from the Prison Coalition asks me one January day in 1982 to become a pen pal to a death-row inmate, I say, Sure. The invitation seems to fit with my work in St. Thomas, a New Orleans housing project of poor black residents. Not death row exactly, but close. Death is rampant here-from guns, disease, addiction. Medical care scarcely exists.

I've come to St. Thomas to serve the poor, and I assume that someone occupying a cell on Louisiana's death row fits that category. I had learned that back in 1977 at a lecture by John Vodicka, one of the founders of the Louisiana Coalition on Jails and Prisons where Chava now works. I had also learned that the death penalty in the United States has always been most rigorously applied in Southern states-mostly toward those who kill whites. The Prison Coalition office is near Hope House, where I teach high-school dropouts, and Chava and I run into each other fairly often.

After he has written the name of the death-row inmate he says, "Maybe I ought to give you someone else. This guy is a loner and doesn't write. Maybe you want someone who will answer your letters."

But he's already written the name and I say, "Don't change it. Give me his name." I don't know yet that the name on this tiny slip of white paper will be my passport into an eerie land that so far I've only read about in books.

I look at the name and address that Chava gave me: Elmo Patrick Sonnier, number 95281, Death Row, Louisiana State Penitentiary, Angola.

Almost all the killings here in St. Thomas seem to erupt from the explosive mixture of dead-end futures, drugs, and guns. But when Chava describes what Sonnier has done, my blood chills. On November 4, 1977, he and his younger brother, Eddie, abducted from a lovers' lane a teenage couple, David LeBlanc and Loretta Bourque. They raped the girl, forced the young people to lie face down, and shot them in the head.

I look down at the name in horror. Do I really want to know such a man?

"He's a Cajun from St. Martinville, Louisiana," Chava says.

Which makes the murders all the more vicious, because St. Martinville, at the center of Acadiana, is one of the friendliest, most hospitable places on earth. Here and in the surrounding towns French-speaking people, mostly farmers and fishermen, cook good food, swap stories and recipes, and dance the two-step and the zydeco. They love to talk, even to strangers. If murders are prone to happen anywhere on the face of the earth, this is the place one would least expect.

I wonder what I can say to this man. What will he have to say to me?

"We have files at the office," Chava says, "if you want to read about the case."

I take the piece of paper with the name on it back to the apartment in the project where I live with five other nuns.

A year ago, in June of 1981, I had driven a small brown truck loaded with my personal possessions to the apartment on 519 St. Andrew Street and hoped to high heaven I wouldn't be shot. We were practically the only whites-all women-among one thousand five hundred residents in the six square blocks of beige brick buildings tucked between the central business district and the garden district. After my first night in the project apartment, I wrote in my journal:

"Didn't sleep much. Noisy until about 3: 00 A. M. People standing on the corner talking and drinking. Feel nervous, unsettled. Heard a gunshot. Had checked when I got into bed to make sure my bed was under the windowsill in case a bullet came through.

"Is this New Orleans? I feel like I'm in another country."

I came to St. Thomas as part of a reform movement in the Catholic Church, seeking to harness religious faith to social justice. In 1971, the worldwide synod of bishops had declared justice a "constitutive" part of the Christian gospel.