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The very contextual nature of most mitigating evidence runs counter to America’s individualistic culture. Prior research has found that capital jurors are unreceptive to most mitigating circumstances, but no research has examined the capital sentencing decisions of trial judges. This study fills that gap through a content analysis of eight judicial sentencing opinions from Delaware. The findings indicate that judges typically dismiss contextualizing evidence in their sentencing opinions and instead focus predominately on the defendant’s culpability. This finding calls into question the ability of guided discretion statutes to ensure the consideration of mitigation and limit arbitrariness in the death penalty.

Community-based fire management (CBFiM) integrates community action with the standard elements of fire management and mitigation, such as prescribed fire (managed beneficial fires for reducing hazardous fuel loads, controlling weeds, preparing land for cultivation, reducing the impact of pests and diseases, etc.), mechanical fuel treatment, defensible space planning, wildfire awareness and prevention, preparedness planning, and suppression of wildfires. In developed examples of CBFiM, communities are empowered to have effective input into land and fire management and problem solving and to self regulate to respond to fire and other emergencies. Its premise is that local people usually have most at stake in the event of a harmful fire, so they should clearly be involved in mitigating these unwanted events.

It is not difficult to understand why the Sketches would be credited to Sharp. His death four years before the publication of Ricardo's Principles placed him within the period under discussion by Seligman. Sharp possessed an extremely wide range of interests and was a prolific writer on a remarkable variety of topics. By 1809 he was a prominent public figure and had produced more than 40 separate works, several of which had reached second or third editions. He had established a reputation as a controversialist and his oeuvre is certainly consistent with Seligman's generalisation that the ‘greater part of the economic literature’ between 1776 (the year of The Wealth of Nations) and 1817 consisted of ‘pamphlets dealing with current practical problems’ (Seligman, 1903, p. 336). Sharp had published on the conditions in West Africa, the illegality of the press-ganging of sailors, parliamentary reform, colonial law, frankpledge, a popular militia and public charities.

Resurgent interest in the life and work of the Italian Cambridge economist Piero Sraffa is leading to New Directions in Sraffa Scholarship. This chapter introduces readers to some of these developments. First and perhaps foremost is the fact that as of September 2016 Sraffa’s archival material has been uploaded onto the website of the Wren Library, Trinity College, Cambridge University, as digital colour images; this chapter introduces readers to the history of these events. This history provides sharp relief on the extant debates over the role of the archival material in leading to the final publication of Production of Commodities by Means of Commodities, and readers are provided a brief sketch of these matters. The varied nature of Sraffa scholarship is demonstrated by the different aspects of Sraffa’s intellectual legacy which are developed and discussed in the various entries of our Symposium. The conclusion is reached that we are on the cusp of an exciting phase change of tremendous potential in Sraffa scholarship.

I consider the following question: given my commitment to creating an inclusive classroom environment where students of all backgrounds and skill levels can feel comfortable taking emotional and intellectual risks, how do I responsibly teach a course on American Life Writing in which students both read and write narratives of trauma, many of which stem from gender-based violence? With the rise of the #MeToo movement, especially, many survivors of this kind of violence feel compelled to share their stories as a way to heal themselves and to create communities of care and support. In some cases, this kind of disclosure can be restorative. But it is also important to recognize that sharing one's narrative of trauma does not always serve as a path to healing and wholeness. There is also power in choosing to tell part of one's story, sharing one's story only with a certain audience, or not disclosing one's story at all. The works that I assign in the seminar highlight these different paths to healing and model for students the ways in which a confessional model is not the only model for dealing with trauma. In this chapter, I first describe how feminist pedagogy shapes my teaching. Then I outline my approach to teaching life writing, focusing on how I teach texts that highlight trauma and how I teach the personal narrative assignment. Finally, I reflect on how these pedagogical practices might inform our larger conversations about gendered oppression, trauma, and healing.