The Death of Innocents: An Eyewitness Account of Wrongful Executions

The Death of Innocents: An Eyewitness Account of Wrongful Executions

by Helen Prejean


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From the author of the national bestseller Dead Man Walking comes a brave and fiercely argued new book that tests the moral edge of the debate on capital punishment: What if we’re executing innocent men? Two cases in point are Dobie Gillis Williams, an indigent black man with an IQ of 65, and Joseph Roger O’Dell. Both were convicted of murder on flimsy evidence (O’Dell’s principal accuser was a jailhouse informant who later recanted his testimony). Both were executed in spite of numerous appeals. Sister Helen Prejean watched both of them die.As she recounts these men’s cases and takes us through their terrible last moments, Prejean brilliantly dismantles the legal and religious arguments that have been used to justify the death penalty. Riveting, moving, and ultimately damning, The Death of Innocents is a book we dare not ignore.

Product Details

ISBN-13: 9780679759485
Publisher: Knopf Doubleday Publishing Group
Publication date: 01/24/2006
Edition description: Reprint
Pages: 336
Sales rank: 312,890
Product dimensions: 5.19(w) x 8.00(h) x 0.73(d)

About the Author

Sister Helen Prejean travels extensively, giving, on average, 140 lectures a year, seeking to ignite public discourse on the death penalty. She has appeared on ABC’s World News Tonight, 60 Minutes, Oprah, NPR, and an NBC special series on capital punishment. She is a member of the Sisters of St. Joseph of Medaille and lives in Louisiana.

Read an Excerpt

Chapter One

Dobie Gillis Williams

When I first met him I was struck by his name, Dobie Gillis, and then when I heard he had a brother named John Boy, another TV character, I knew for sure his mama must like to watch a lot of TV. Betty Williams, Dobie Williams’s mama, is here now in the death house of the Louisiana State Penitentiary, a terrible place for a mama to be. It’s January 8, 1999, at 1:00 p.m., and she’s here with family members, two of Dobie’s lawyers, and me, his spiritual adviser, and we’re all waiting it out with Dobie to see if the state is really going to kill him this time.

Dobie’s had eleven execution dates since 1985 and close calls in June and November when the state came within a couple of hours of killing him but had to call it off because of last-minute stays of execution. I feel this is it, they’re going to get Dobie this time, and I’m praying for courage for him and for his mama and for me, too. I’ve done this four other times,1 accompanying men to execution, first with Patrick Sonnier in 1984, walking through this very room on his way to the electric chair, and here we are sitting with Dobie, hoping against hope he won’t have to make that walk through this room tonight. His execution by lethal injection is scheduled for 6:30. About five hours to go.

Dobie’s death is set to conclude a story that began more than fourteen years before, in the early morning hours of July 8, 1984. It was then that forty-three-year-old Sonja Merritt Knippers was stabbed to death as she sat on the toilet in her bathroom in Many, Louisiana, a small town in north central Louisiana. Mrs. Knippers’s husband, Herb, who said he was in the bedroom during the slaying, told investigators that he heard his wife yelling, “A black man is killing me,” which led police to round up three black men, Dobie Gillis Williams among them. He was home on a weekend furlough from Camp Beauregard, a minimum-security detention facility, where he was serving a term for burglary. He had been allowed the visit because he was a model prisoner, not prone to violence.

At 2:30 a.m., police officers seized Dobie, asleep on the couch at his grandfather’s house, brought him to the police station, and began interrogating him. They told him that they would be there for the rest of the night and all morning and all the next day if need be, until they “got to the bottom of this.” Three police officers later testified that Dobie confessed, and at the crime scene investigators found a bloodstain on a bathroom curtain, which the state crime lab declared was consistent in seven categories with Dobie’s, and statistically, that combination would occur in only two in one hundred thousand black people. Investigators also found a “dark-pigmented piece of skin” on the brick ledge of the bathroom window, through which the killer supposedly entered and escaped.

Dobie’s trial didn’t last long. Within one week, the jury was selected, evidence presented, a guilty verdict rendered, and a death sentence imposed.

Now, waiting here in the death house, I pray. No, God, not Dobie. I’ve been visiting him for eight years. He’s thirty-eight years old, indigent, has an IQ of 65, well below the score of 70 that indicates mental retardation. He has rheumatoid arthritis. His fingers are gnarled. His left knee is especially bad, and he walks slowly, with labored steps. He has a slight build, keeps his hair cropped close, and wears big glasses, which he says gives him an intellectual look. His low IQ forces him to play catch-up during most conversations, especially if he is in a group.

Earlier today, Warden Burl Cain asked Dobie if he wanted to be rolled to the death chamber in a wheelchair. “Dobie, we’ll do it your way, any way you want, so if you want the wheelchair, we’ll do that. It might make it easier on you, but if you want to walk, I mean that’s okay, too, no matter how long it takes. We’ll just go at your pace. If it takes a half hour, whatever it takes, it’s up to you, you can have it your way, like at Burger King, have it your way, and we’ll do anything you want to do.”

Dobie narrowed his eyes. “No way. I’ll walk.”

Later he says, “Man! Is he crazy? Let them people use a wheelchair on me? Man! No way. No way.”

The wheelchair is a sensitive issue. When Dobie got rheumatoid arthritis five years ago, his proud, fit body left him. Some of the guys on the Row started calling him “stiff,” and when they’d see a crippled person on TV, there’d be snickers as somebody yelled out, “Who does that remind you of?” Dobie would be silent in his cell.

“I just ignore them,” he’d tell me.

I notice how fast and soft and friendly the warden talks to Dobie. Of course he wants Dobie to use the wheelchair. I can tell he wants the process to go quickly so he and the Tactical Unit—the team responsible for the physical details of killing Dobie—can get it over with as soon as possible. Dobie, it is turning out, is proving difficult in several ways. There had been the last-minute stays of execution in June and November, which meant that the Tac team, Mrs. Knippers’s family members, the executioner, the support staff, the medical staff, and the ambulance crew that removes the body—all these people had to come back and go through it again, which is hard on everybody. Plus, Dobie rejected the offer to eat his final meal with Warden Cain as two other executed prisoners had done. That must have felt like a slap in the face, because the warden felt he was doing his best to show Christian fellowship to these men before they died.

The meal with the other condemned men—Antonio James and John Brown—had gone well, with clean white tablecloths and the menu and guests selected by the prisoner—lawyer friends and spiritual advisers—along with the guests the warden himself invited—a couple of friendly guards and Chaney Joseph, the governor’s attorney (who formulated the state’s current death penalty statute and stands ready to block any legal attempt to halt an execution). At these final meals they had all held hands and prayed and sung hymns and eaten and even laughed, and one of these scenes was captured on ABC’s Primetime Live when a story was done about Antonio James. In the Primetime piece, there at the head of the table was Warden Cain, like a father figure, providing the abundance of the last meal—boiled crawfish—making everything as nice and friendly as he could, even though when the meal was done the inevitable protocol would have to be followed and, as warden, he would be obliged to do his job. In the chamber, he’d nod to the executioner to begin injecting the lethal fluids into the arm of the man whose hand he was holding and with whom he was praying.

The warden is fond of quoting the Bible, and the verse he quotes to justify state executions is Paul’s Epistle to the Romans, chapter 13, which states that civil authority is “the servant of God to execute wrath on the wrongdoer.” Yes, this distasteful task laid on his shoulders is backed up by God’s word, which he tries hard to follow because he takes very seriously the eternal salvation of every man in this prison entrusted to his care. Warden Cain would do anything to avoid carrying out the death penalty, but it goes with the territory of being warden, and he likes being warden and is only a few years from retirement. So he goes along reluctantly and tries to be as nice to the condemned and their families as he can.

He could do what Donald Cabana, the former warden of Parchman Penitentiary in Mississippi, did. Warden Cabana quit his job because his conscience wouldn’t allow him to participate in executions. In his book, Death at Midnight: The Confession of an Executioner, he tells of presiding over the execution of two men in the gas chamber at Parchman. The second one, that of Connie Ray Evans, really got to Cabana because he liked the man, and they talked often and long. He tried truthfully to answer Connie Ray’s questions about how best to deal with the gas when it came, telling him to breathe deep, that it would be over faster that way.2 Then, after watching the dying man gasp for breath and twitch and strain against the straps in the chair, Warden Cabana quit the job, and today he gives lectures against the death penalty to anyone who will listen.

Warden Cain could choose to do that. He has confided to one of Dobie’s defense attorneys that he draws the line when it comes to women. Louisiana has one woman on death row, Antoinette Frank, and the warden says, no, he just couldn’t execute a woman, that he’ll quit before he does that. I wonder if he realizes that he’s the first trigger of the machinery of death—he nods and a man dies. The death certificate states the true nature of the deed: “Cause of death: homicide.” Maybe there’s a qualifying word, “legal,” but it’s homicide all the same.

When Dobie turned down the warden’s invitation to share his last meal, he said, “I ain’t going to eat with those people. It’s not like, you know, real fellowship. When they finish eating they’re going to help kill me.” He is the first one up for execution who’s turned down the warden’s invitation, and I’ve heard through the prison grapevine that the men on the Row respect him for it.

We’re all sitting around a table with Dobie in the death house visiting room: Jean Walker, Dobie’s childhood sweetheart; his mama; his aunt Royce; his brother Patrick; his four-year-old nephew, Antonio; two lawyer friends, Carol Kolinchak and Paula Montonye; and me. Dobie’s mama has her Bible open and puts her hand on it, saying, “No, not this time, either, they’re not going to kill you, Dobie, because in Jesus’s name I’ve claimed the victory, oh yes, in faith I claim the victory because God’s in charge, not man, God is the lord of life and death, and in Him is the victory, and you must believe, Dobie, you must trust, as the psalm says, Oh, God, you are my rock. Do you believe, Dobie, are you trusting God to bring you through this? Do you have faith?”

Her words are strong and urgent, and they shore her up against this dark and dreadful process. She is trying to infuse the spiritual strength she feels into her son, who says softly, “Yeah, Mama, I believe.”

“Say it like you mean it, Dobie, say it with conviction.”

“Yeah, Mama, I believe, I do.”

Dobie sits close to Jean, now back in his life after twenty or so years. She’s declared herself “strong in the Lord” and has her husband’s approval for these visits. She wants Dobie to be “strong in the Lord,” too. She heard about Dobie’s pending execution and reappeared in his life a few weeks before his June death date some eight months ago, and he can’t stop touching her. During earlier visits in the death row visiting room—not now—he was like a playful teenage boy, sitting close to her, pinching her arms, thumping her head, teasing her, coaxing, telling her how cute her smile and her eyes were. When his mama had enough of it and told him to leave her alone, he smiled and said, “I just like to pick at her.” His mama would open the Bible, read a passage, and press him for the meaning. Sometimes she would read lengthy passages and Dobie would say, “Not so long, Mama. Pick a short one. I just want to visit.”

My faith doesn’t give me the same assurance Dobie’s mama feels that he won’t be killed tonight. I’m praying that God will give him the strength and the courage he needs to overcome fear. Dobie’s been telling me how the fear eats at him. He was glad when Jean brought him a black baseball cap with the words of Isaiah, “Fear Not,” embroidered in white letters on the front. Prison rules forbid prisoners to wear hats with any sort of logo, but the guards let the “Fear Not” hat slide. Dobie’s worn it for three solid weeks except in the shower, and he wanted badly to wear the hat here in the death house, but the guards took it away when he was brought in at 9:30 this morning. “Man,” he says, stretching out the last part of the word, “mannnn, they won’t even let me have my hat.” It’s one more disappointment, but he tucks it somewhere inside, because after fourteen years of living in the “waiting to die” place, he’s used to holding himself in check and not wishing too hard for anything.

Dobie is sitting at the end of the table with his back to the window, through which you can see one of the two guards with automatic weapons guarding the front door. With the lagoon outside and the flowers in pots near the front entrance, you’d never know this is a building where people are put to death. And when you’re inside, all you see is a room with tables and chairs, two vending machines, and at the far end a white metal door. Behind this door, always kept locked, is the black cushioned gurney and the witness room with two rows of plastic chairs. Everything is neat and painted fresh and clean, the gray floor tiles polished and gleaming. The warden has had two large murals painted on the walls of this room, one of Elijah being taken up to heaven in a fiery chariot and the other of Daniel in the lion’s den, the lions with yellow, glinting eyes and Daniel looking upward toward an opening from which heavenly light pours. In the scripture stories, both men escaped death. Elijah was taken up to heaven alive in the chariot, and Daniel, through God’s power, persuaded the lions not to eat him. I sense in the murals an effort to make this a holy place, a place that’s not really so bad, because here you get to go to God.

This is a place where everything is run by protocol. Each step of the execution process has been carefully chiseled out. “Here’s what we do if he goes peacefully. Here’s what we do if he fights us. Okay, now, when we get in the room, I strap the legs, and you, the chest, and you, the right arm.” Everybody knows his part in the ritual. The Tac team has practiced over and over, so when it comes to the real thing they can do what they have to do. Plus, they’re bolstered by the law, by general popular support for the death penalty, and by the knowledge that all the courts in the land and the U.S. Congress say it’s constitutional to do the deed they’ll be doing tonight. Sometimes even the prison chaplains give their blessing to the act, backing it up, of course, with a quote from the Bible.

Table of Contents

1Dobie Gillis Williams3
2Joseph O'Dell54
3The Machinery of Death167
4The Death of Innocence224
Author's Note on Resources273

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Death of Innocents: An Eyewitness Account of Wrongful Executions 3.6 out of 5 based on 0 ratings. 5 reviews.
Ben Baughman More than 1 year ago
This book will make you cry How innocent these people are is amazing
Guest More than 1 year ago
Contrary to the naive words of death penalty rights advocate Sam Jones (above), Sister Helen wrote an extremely accurate portrayal of Joseph O'Dell and the circumstances he encountered throughout his conviction and trial. Having known both Sister Helen and Joseph O'Dell, and having been involved with the last few years of the case before he was executed, I can attest to the fact that great injustices were done, and that Sam Jones, who claims to have expertise on this case, has nothing more than the superficial knowledge of one who read outsider opinions on the case. The mere fact that he used a quote describing the accused spoken by THE PROSECUTOR himself as evidence of O'Dell's malicious nature is proof alone that he is biased, one-sided and unfit to provide an account of the proceedings. Sam Jones' own contradictory remarks diminish his credibility without my assistance, having claimed that O'Dell was privy to exemplary counsel, and then two sentences later claiming that the injustice he encountered in the appeals process was due to an ignorant mistake made by O'Dell's lawyers. Seem consistent? Didn't think so. And please, explain to me, why the Vatican, the Italian Parliament, and the Pope himself would extend their hospitality to a convicted murderer whose guilt was so unmistakably obvious. Explain to me why they would make fly Joseph O'Dell's body to Italy for a proper burial and make him an HONORARY CITIZEN of their country if Joseph O'Dell's case was so black and white as you claim it to be. Please. Have a little common sense. Sister Helen Prejean has common sense. Read her book. It is one of the most eye-opening, truth-telling pieces I've ever read, and you will be a much more informed, involved individual if you do so as well.
juglicerr on LibraryThing More than 1 year ago
The facts of Prejean's first book have been disputed by victims and others. The truth isn't always obvious, but putting together Prejean's remarks in her book about Robert Lee Willie; the interviews that they both gave; Debbie Morris's account in Forgiving the Dead Man Walking: Only One Woman Can Tell the Entire Story, of what Prejean told her; the testimony of other witnesses, I'd have to say that she was lying when she described him as remorseful, and her credibility is compromised. Prejean is also willfully gullible when it comes to her advisees; she isn't so trusting with everyone. The first part of this book deals with the cases of two executed men whom Prejean claims were innocent. I don't know whether to believe her or not. I also found this book considerably less moving since it does not include the soul-searching that made her first book so profound. Prejean is now apparently much more confident of her own righteousness, or at least less inclined to acknowledge other points of view. The second part is arguments against the death penalty. Here Prejean is talking particularly, though not exclusively, to fellow Catholics, pointing out the changes in the Church's teachings. As an atheist, I will only say that I agree with Walter Berns in For Capital Punishment: the Christian model of redemption, presided over by an all-knowing god, is not a suitable model for a human legal system. Prejean would argue that our lack of omniscience is a chief reason why we should not condemn anyone to death; life-without-parole is an adequate substitute. In my opinon, if we release a person we have good reason to believe is dangerous, we are an accessory to further violence. Not as guilt as if we executed an innocent person, but still guilty. If we didn't have the death penalty, I don't believe that we would have life without parole. I can remember the 1960s and 1970s: Karl Menninger's book The Crime of Punishment sums it up: "men of science" would "cure" criminals. Prejean's argument that we cannot predict future behavior is thus deeply ironic. Many of the people now arguing for life-without-parole used to argue for short sentences, employing the same basic arguments presented here. Hugo Bedau argued that surely ten years was enough for any crime, however heinous. If the death penalty is eliminated, I assume that many abolitionists will revert to their earlier, more sincere beliefs and campaign for quick parole. Having a death penalty is a very crude solution, but I don't know of any other. In Dead Man Walking, Prejean quotes Susan Jacoby's brilliant book, Wild justice: The evolution of revenge. Jacoby argues that state justice exists partly to restrain excessive vengeance, like blood feuds, but "`... law exists not only to restrain retribution but to mete it out ... A society that is unable to convince individuals of its ability to exact atonement for injury ... runs a constant risk of having its members revert to wilder forms of [vigilante] justice.'" [brackets Prejean's] I think that our society lost its faith not so much in the ability as the will of the legal system to exact atonement. I have discussed this at length with a friend who is a pre-sentencing investigator, who thus talks to everyone involved in a case and sees the final outcome. While our politicians may strut about talking about getting tough, existing laws may be unenforced and people get out the back door. In some states, parole agreements are unenforceable; probation is piled upon probation; parole is granted simply for time, not behavior. We are told that it is the public's fault: we refuse to pay for an adequate legal system. But since the "get tough" is considerably more public than the loopholes, I think this is doubtful. It's like maintaining any infrastructure: the temptation is always to shave here and shave there to finance more visible projects, knowing that it will take awhile for the neglect to become obvious. Prejean also brings up a number of my least favor
Guest More than 1 year ago
This was a great book. It was not quite as exciting as Ms. Prejean's Dead Man Waliking. The book was able to provide factal insight with a mixture of real life. The book is able to humanize the faceless inmates on death row. I would have like to seen more of the escalating life cycles that ended with the imnates being placed in maximum confinement, like Charlotte Johnson's THe Flipside A journey to hell and back
Guest More than 1 year ago

In lionizing convicted murderer Joseph O'Dell as being an innocent man railroaded to his 1997 execution by Virginia prosecutors, Sister Helen Prejean presents a skewed summary of the case to bolster her anti-death penalty agenda. While she is a gifted speaker, she is out of her element when it comes to 'telling it as it was' in these cases.

Prejean got to walk with O'Dell into the death chamber at Greensville Correctional Center on July 22, 1997. However, she wasn't in Virginia Beach some 12 years earlier when he committed the crime for which he was arrested, convicted and sentenced to death. That is where the real demon was evident, not the sweet talking condemned con-man that she met behind bars.

O'Dell was, in the words of then Virginia Beach Deputy Commonwealth's Attorney Albert Alberi (case prosecutor), one of the most savage, dangerous criminals he had encountered in a two decade career. Indeed, O'Dell had spent most of his adult life incarcerated for various crimes since the age of 13 in the mid-1950's.

At the time of the Schartner murder in Virginia, O'Dell had been recently paroled from Florida where he had been serving a 99 year sentence for a 1976 Jacksonville abduction that almost ended in a murder of the female victim (had not police arrived) in the back of his car. The circumstances of that crime were almost identical to those surrounding Schartner's murder. The victim of the Florida case even showed up in Virginia to testify at the trial.

Briefly, let me outline some of the facts about the case:

Victim Helen Schartner's blood was found on the passenger seat of Joseph O'Dell's vehicle. Tire tracks matching those on O'Dell's vehicle were found at the scene where Miss Schartner's body was found. The tire tread design on O'Dell's vehicle wheels were so unique, an expert in tire design couldn't match them in a manual of thousands of other tire treads. The seminal fluids found on the victim's body matched those of Mr. O'Dell and pubic hairs of the victim were found on the floor of his car.

The claims that O'Dell was 'denied' his opportunity to present new DNA evidence on appeals were frivolous. In fact, he had every opportunity to come forward with this evidence, but his lawyers refused to reveal to the court the full findings of the tests which they had arranged to be done on a shirt with blood stains, which O'Dell's counsel claimed might show did not have blood marks from the defendant or the victim. In fact, the findings likely confirmed O'Dell's guilt, but the defense lawyers wouldn't play fairly and release such information, lest it hurt their future appeal options.

Contrary to Prejean's unsubstantiated claims about O'Dell being given poor representation at trial, he was given everything he wanted at state expense. In fact, the city and state government gave O'Dell an estimated $100,000 for his defense team. This was an unprecedented amount that nearly bankrupted the entire indigent defense fund for the state. He had great lawyers, expert forensic investigators and every point at the trial was contested two to five times. There was no 'rush to justice' in this case.

O'Dell's alibi for the night of Schartner's murder was that he had gotten thrown out of the bar where he encountered Schartner following a brawl. However, none of the several dozen individuals supported his contention - there weren't any fights that night. Rather, several saw Miss Schartner getting into O'Dell's car on what would be her last ride. But Prejean would want us to believe the claims of felon Joseph O'Dell.

He had three trips to the United States Supreme Court and the 'procedural error' which Prejean claims ultimately doomed him was the result of simple ignorance of basic appeals rules by his lawyers. Nothing in the record ever suggested that Joseph O'Dell, two time killer and rapist, was anything but guilty of the murder of Helen Schartner.

Justice was properly s