Search Results

In some instances, state officials offer defendants substantial waiver rewards because they recognize that the evidence which they have is short of conclusive. It is thought better to secure some punishment of defendants than to risk trials at which they might be acquitted. This “half-loaf” defense of plea bargaining is the subject of Chapter 8. It is argued that principled prosecutors and judges would not seek to bypass fair procedures designed to protect the innocent. Principled state officials will thus eschew half-loaf plea bargaining. They will offer modest waiver rewards, proceed to trial if defendants refuse such offers, or drop charges for which there is insufficient evidence. The hard cases will be those in which state officials have inadmissible evidence which they are certain confirms the guilt of individuals with respect to serious crimes. These cases are examined at length.

This chapter focuses on the historical roots of Catholic Worker personalist hospitality and Salvationism. The moral rhetoric of charitable action at Loaves & Fishes emphasized respect for the poor through giving. The organizational structure maximizes the labor of diverse church-based volunteer groups to feed the city's hungry. The working arrangements of charitable action at Loaves & Fishes mediated between the radical Christian philosophy of the Catholic Workers and the organizational demands to recruit and manage a large volunteer workforce to provide for the daily needs of the urban poor. It shows that Protestants and Catholics brought different formulations of charity into play in the politics of welfare. It traces the working arrangements of visions of charity through organizational publications, interviews with staff, and participant-observation. It carries the essay of the prolific Maurin, a French peasant and Christian agitator, which spread the four tenets of the Catholic Worker philosophy, works of mercy, personalism, hospitality, and social justice.

This chapter describes how the organizational rhetoric of charitable action at Loaves & Fishes guided the volunteers' moral selving. Moral selving may be understood as one type of deeply emotional self-work. It involves a concern for transforming the experience of an underlying moral self, in contrast to a situated identity. Gratitude, commitment, and witnessing emerged as key themes in the routine volunteers' accounts of their experiences at Loaves & Fishes. Moral selving both mirrored and shaped the volunteers' connection to a wider community. Some volunteers encouraged others to participate in their volunteer work; some hoped to model caring for others for their children; others volunteered out of acknowledgment of their own economic vulnerability and gratitude for the good fortune of having homes. Gratitude for economic security, commitment to the work of feeding the urban poor, and witnessing the sacred in one's life emerged as interconnected themes, resonant with personalist hospitality but concurrently a product of the volunteers' moral selving. Catholic Worker philosophy teaches that witnessing God in one's life involves performing not only corporal works of mercy but also spiritual works of mercy.

This chapter describes the author's fieldwork among volunteers in the two largest charitable organizations dedicated to feeding the poor in Sacramento, California. At Loaves & Fishes, a Catholic Worker charity, the staff and “routine volunteers” (mostly middle class and predominantly white) strove to treat the poor with more compassion and love, while at The Salvation Army, kitchen staff and the “drafted volunteers” (mostly working class and male, many of color, and many formerly homeless) labored alike to be more responsible toward others. The felt politics of caring at Loaves & Fishes and The Salvation Army spanned three mutually constitutive horizons: the moral selving of individuals, the emotion cultures of the organizations, and the local politics of charity and social change. The analysis here focuses on the latter two in order to turn our attention most directly to social movement politics.

The chapter serves as a historical prelude to chapters on modernism and postmodernism, by providing a historical context for how the trope of laziness evolved in American literature prior to the 20th century. First, it looks at how the motif of laziness functioned in early Puritan literature, how this function was broadened in 18th-century secular and religious didactic literature, and how it eventually developed into an aesthetic device in the Early Republic, when the new trope of laziness combined high Romantic aesthetics of the pastoral with unrefined motifs of vagabondage and delinquency, and in this way addresses the culture’s desire for freedom from the norm of collective labour and from patterns of inclusion and exclusion within the consensual networks of social participation. Second, the chapter explores the difference between the familiar Romantic topos of idleness, which has no subversive potential with respect to ethical normativity and the topos of laziness, which does. Walt Whitman’s trope of loafing is reread here via the Cynical tradition of performative indomitability as parrhēsia, or speaking truth to power. Herman Melville’s experiments with haptic poetics of laziness in Typee are interpreted as a critique of Romantic moralism and the emerging ethico-aesthetic norm of productivity.

The U.S. Army marches on Wilmington in two wings, one up the eastern peninsula and other up the west bank of the Cape Fear. Ironclad monitors provide artillery support form the river itself. Nine regiments of USCT attack the entrenched line at Sugar Loaf, but cannot breach it. Across the river, local blacks act as scouts, and under their guidance 6,500 troops commanded by Maj. Gen Jacob D. Cox are able to flank the rebel positions at Fort Anderson and Town Creek, forcing an evacuation of the Sugar Loaf position directly across the river as well. On Washington’s Birthday, Wilmington surrenders to US. troops.

This chapter describes the doubt Larry Brown felt regarding his ability to teach. He was also hesitant to criticize student writing, since “you’re messing with something that has come out of somebody’s heart and soul. I tell them if it doesn’t work this time, they’ve got to keep trying and believing in themselves.” Brown found his first taste of teaching as an associate instructor at the 1991 Bread Loaf conference, where Orman Day, another participant of the conference, described him as “quite approachable” and particularly sympathetic to students. Brown’s workshops were popular and thus quite crowded, and he was much less formal in the classroom than were some of the other teachers.

This chapter examines the myriad ways that individuals in a group can function. In a rehearsal environment, conductors who understand group dynamics can endeavor to counteract the common negative effects of group work, and elevate the positive aspects of working within a team. The chapter further explores methods to create accountability in the choral rehearsal, with the goal of inspiring each individual singer to consistently put forth their full effort. Additionally, the author discusses various methods for designing effective assessments that will encourage practice and accountability. This chapter also examines the role priming can play in setting up a positive rehearsal environment, and considers the positive and negative effects of stress on one’s ability to learn.

During the 1990s, record companies were looking for the next big alternative rock breakout and focused a lot of attention on Chapel Hill, where bands like Superchunk, Archers of Loaf, and Polvo resided. Two Chapel Hill bands would hit it big, but they were the last two anyone would have expected -- the hot-jazz band Squirrel Nut Zippers and piano-pop trio Ben Folds Five.