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Louisiana Supreme Court Frees Death Row Prisoner, Calling Evidence Against Him “Scientifically Indefensible”

ORLANDO ADVOCATE — The court’s ruling came after a 2025 Verite News and ProPublica investigation examined the reliability of the key forensic evidence used to convict Duncan, now 57. At the time, he faced the possibility of being put to death as Gov. Jeff Landry, a staunch death penalty advocate, made moves to expedite executions after a 15-year pause.

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Photo: Innocence Project on Facebook.

Former Louisiana death row inmate Jimmie “Chris” Duncan is officially a free man following a unanimous ruling Monday by the Louisiana Supreme Court. In the opinion, justices upheld a lower court’s decision to toss out Duncan’s 1998 conviction for killing his former girlfriend’s toddler, Haley Oliveaux, citing flawed forensics practices used to convict him.

Justice Cade R. Cole wrote on behalf of the seven-member court that new evidence presented by Duncan’s legal team left no doubt that his conviction should be overturned.

“The post-conviction evidence undermined the core factual premises on which the state depended,” Cole wrote in the official opinion.

Two other justices, including Chief Justice John Weimer, issued opinions concurring with Cole.

“I am flooded with relief,” said Chris Fabricant, a member of Duncan’s legal team and director of strategic litigation with the Innocence Project in New York, in an interview. “It would have been a moral outrage for the conviction to be reinstated.”

The court’s ruling came after a 2025 Verite News and ProPublica investigation examined the reliability of the key forensic evidence used to convict Duncan, now 57. At the time, he faced the possibility of being put to death as Gov. Jeff Landry, a staunch death penalty advocate, made moves to expedite executions after a 15-year pause.

Duncan’s conviction was based largely on now-discredited bite mark evidence presented by forensic dentist Michael West and pathologist Steven Hayne. Their analysis, which was critical to Ouachita Parish prosecutors securing Duncan’s conviction, claimed to match marks on Haley’s body to Duncan’s teeth.

But experts have since deemed such evidence, fairly common at the time of Duncan’s 1998 trial, to be junk science. Meanwhile, the longtime partnership between West and Hayne has come under scrutiny from civil rights attorneys, forensic experts and the courts over concerns about the validity of their techniques.

In the 28 years since Duncan’s trial, nine other prisoners have been set free after being convicted in part on inaccurate evidence given by West and Hayne. Three of those men were on death row. Duncan was the last person awaiting an execution based on the pair’s work.

In his opinion, Cole reexamined the use of supposed bite marks, which were the only physical evidence tying Duncan to the alleged crime. Cole pointed to a video of West’s 1993 examination of Haley, which was not shown to jurors at trial. In that recording, West can be seen taking a mold of Duncan’s teeth and grinding it into and across the girl’s body, seemingly creating bite marks where none previously existed. Referencing previous testimony from a defense expert, Cole wrote that “it was ‘scientifically indefensible’ to identify those marks as having been made by Duncan, and that the angles shown in the West Video were physically impossible for a human bite.”

West has previously said he was simply using what he called a “direct comparison” technique — in which he presses a mold of a person’s teeth directly onto the location of suspected bite marks.

Read More

He Was Convicted Based on Allegedly Fabricated Bite Mark Analysis. Louisiana Wants to Execute Him Anyway.

Weimer wrote in a concurrence that the bite mark evidence used to prosecute Duncan was similar to “trial by water” tests used by witch-hunters in the 17th century, in which suspected witches were bound with rope and lowered into a body of water. If they floated, they were considered guilty of witchcraft, while those who “passed” the test by sinking often drowned.

“We now look back at those practices as asinine and absurd, since those who fell victim to those practices often did not survive, regardless of whether they were found guilty or innocent,” Weimer wrote. “The bite mark evidence and the sexual abuse evidence used in the trial against the accused has proven to be similarly specious.”

Duncan’s prosecution “demonstrates we cannot be too careful in determining whether the death penalty should be implemented in cases such as this case because of the finality of the sentence and the impossibility of rectification,” Weimer wrote.“Such an irreversible and tragic consequence is inimical and deleterious to our system of justice if carried out based on evidence that is devoid of legitimacy.”

“This Should Be the End of This Case”

Police arrested Duncan on Dec. 18, 1993. He was babysitting Haley that day in the home he shared with the girl’s mother in West Monroe. Duncan told law enforcement he had put the child in the bath, then went downstairs to wash dishes. When he heard a noise coming from the bathroom, he rushed upstairs to check on her and found Haley floating face down in the water. She was pronounced dead a few hours later.

Duncan was initially booked for negligent homicide, but prosecutors upped the charge to first-degree murder after Hayne and West conducted Haley’s medical exam and claimed they discovered evidence, including the purported bite marks, that she had been sexually assaulted and intentionally drowned. Following two weeks of testimony during the trial in 1998, the jury found Duncan guilty and sentenced him to death.

While Duncan awaited an execution date, his new team of postconviction attorneys uncovered evidence that pointed to his innocence, including an expert witness who said that the child’s death was not a homicide but the result of an accidental drowning. In addition, investigators working for Duncan’s legal team interviewed a jailhouse informant who recanted his earlier trial testimony that Duncan had confessed to the crime.

Duncan’s conviction was overturned in April of last year by former Ouachita Parish Judge Alvin Sharp. He was let out of prison on bail in December, but he continued to await a final decision on his case after prosecutors appealed Sharp’s ruling.

Steve Tew, district attorney for Ouachita and Morehouse parishes, has never wavered in his insistence that Duncan was guilty of murder and that he should be put to death. His office appealed Sharp’s decision to the state Supreme Court.

During oral arguments in April, Tew said that since Duncan was the only person with Haley at the time of her death, his guilt could not be debated. “We don’t need the bite mark evidence to put Mr. Duncan in the apartment alone with this child,” Tew said.

Haley’s mother, Allison Layton Statham, has publicly supported Duncan’s release from prison and the overturning of his conviction; so have family members of Haley’s father, Lloyd Donald Oliveaux, who died in 1996. They have excoriated the state’s tactics, claiming they repeatedly asked for a meeting with prosecutors to express their concerns, but never received a response.

Tew, who did not immediately respond to a request for comment on Monday, said at the April hearing that should the Supreme Court refuse to reinstate Duncan’s conviction, he would retry him, though he did not say what charge he might pursue.

When asked about the prospect of Duncan being retried for murder, Fabricant, the Innocence Project attorney, said, “If there is any sense of fairness and justice left, this should be the end of this case.”

In addition to the Innocence Project, Duncan’s legal team includes the Mwalimu Center for Justice in New Orleans and the Bryan Cave Leighton Paisner law firm in Atlanta.

This post Louisiana Supreme Court Frees Death Row Prisoner, Calling Evidence Against Him “Scientifically Indefensible” appeared first on The Orlando Advocate.

Based on reporting by Orlando Advocate.



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Black History

Practitioners of African Traditional Spirituality Offer Ancestral Reverence Ritual Oct. 31

The Council for Global Ancestral Reverence will host “Ancestral Souls Rising” from Oct. 31 to Nov. 2, featuring a three-day gathering of prayer and discussion. Led by elders and priests across the African diaspora, the seventh annual ritual honors those lost without traditional rites while addressing current social challenges. This year’s event connects ancestral wisdom with contemporary issues, including a two-day conversation inspired by Afro-Beat music focused on Black community solidarity and the sacred importance of voting. Read more for details on the ritual schedule and participants.

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Oakland native Nedra Williams writes sacred symbols on the ground in San Leandro. Courtesy photo.

The Council for Global Ancestral Reverence (C4GAR), a group of elders who practice African traditional spirituality, will lead a three-day gathering of prayer and discussion from Oct. 31-Nov. 2.

Called ‘Ancestral Souls Rising,’ the council members and 21 priests will lead the prayers from many parts of the African diaspora: Africa, Portugal, and across the U.S. from Maryland to the Bay Area.

Now in its seventh year, the annual ritual began during the 2020 pandemic when hundreds of thousands of people died alone and were buried in mass graves without rites and rituals according to loved ones’ traditions.

This prayer event was and is intended to give peace to the departed and comfort for the living who still mourn. Each year, we gather names of new ancestors from living elders to elevate them into the “Great Hall of the Titans.”

In ensuing years, C4GAR added themes to the prayer gathering that referenced current events. In 2024, before the consequential presidential election, C4GAR called on people to vote, invoking the memory of Civil Rights Movement heroes and heroines like John Lewis, who urged “Good Trouble,” and Fannie Lou Hamer, who famously declared that she was “sick and tired of being sick and tired.”

The day of global Prayer on Oct. 31 will be followed by a two-day conversation inspired by “The Blueprint,” an Afro-Beat song by UyiosaEl, to write our new blueprint that supports solidarity and action in the Black community.

 “Our elders have, for many generations, known the power of prayer, ritual and breath,” the council said in a statement.

It was and is their intention, then, to use the cultural wisdom, the gift of prayer “and the most sacred thing we have, our breath, to send energy into the world that invokes and honors our ancestors,” the council statement continued.

“Doing this creates a vibration that protects us and employs their ancient wisdom for the well-being of our communities,” the elders said.

The councilmembers, all over the age of 60, recognize that what is now history for so many was once their lived experience. And that history, those joys and sorrows, are now in their bodies.

To them, the uttered prayer and the sacred breath are oaths to an unfolding future that people can still shape.

The council members are Dr. Iyabeji Cathy Royal, Iyalocha Jennifer Dillard, Manbo Charlene Desir (Florida), Nana Sula Spirit (Louisiana), Baba Obafemi Feyemi, Ohen Nedra T. Williams, and Iyalocha Wanda Ravernell-Stewart Emeritus (Oakland).

This year, they also encourage everyone within their reach to VOTE because it is not only a secular and political act, but a sacred one. Remember, the ancestors were denied that right and died for it.

For tickets, go to:

https://www.eventbrite.com/e/council-for-global-ancestral-reverence-presents-ancestral-souls-rising-26-tickets-2003127345814?aff=oddtdtcreator

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Activism

Oakland Post: Week of October 14 – 20, 2026

Oakland Post: Week of October 14 – 20, 2026

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Black History

OP-ED: The Black Church Writes AI’s Next Chapter

BLACKPRESSUSA NEWSWIRE — I implore my fellow faith leaders to use these tools. Start now and use them with wisdom. We count on each and every one of you to make sure our communities help write the next chapter of this story. This rapid change is not as unfamiliar as it may sound. My first understanding of AI came from using a calculator for the first time in grade school. We did not call it AI, but it was a tool that helped me work through mathematical equations hours more efficiently.

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Photo: iStockphoto / NNPA

For generations, the Black church has stood strong in our communities through every historical change this country has experienced. During the civil rights movement and in recent times, faith leaders have helped uplift Black sanctuaries to register voters, keep food pantries open for people in need, and sit with families in hospital rooms in their most desperate moments. When our people faced new trials, they could always look to our faith leaders and the church to lean in to help us be included in these transformative changes.

Artificial intelligence is the latest revolutionary change to impact our society, and much like other transformations before us, underserved communities often get left behind.

I was recently featured in a report entitled “Faith, Community & AI” and it found that people send ChatGPT more than 70 million messages a week about religion. Nearly 22 million involve studying sacred texts, and 16 million ask about religious practices and holy days. Our members make up part of those numbers. They bring questions of faith to these tools every day.

Pastors have noticed, and according to a September 2025 Lifeway Research survey of 1,003 Protestant pastors, 42 percent said they use or experiment with AI in ministry. I count myself among them.

I write my sermons by hand, through prayer and study. When I finish a draft, I ask ChatGPT this question: “Where might this sermon become unclear or difficult to follow for someone early in their walk of faith?” It shows me gaps in my preparation, like where I incorrectly assumed everyone would know the context of who the Pharisees were. Then, change comes from my own pen, not the robot. The tool helps me reach the person in the back pew while the message still comes from me.

If I could have my wish, our whole community would take a similar posture. We must use these tools, understand them, and most importantly be present to help shape them if we want to be included in the coming change.

I implore my fellow faith leaders to use these tools. Start now and use them with wisdom. We count on each and every one of you to make sure our communities help write the next chapter of this story. This rapid change is not as unfamiliar as it may sound. My first understanding of AI came from using a calculator for the first time in grade school. We did not call it AI, but it was a tool that helped me work through mathematical equations hours more efficiently.

It starts with training; there is no involvement without understanding. Free AI trainings have begun in our churches and community centers across the nation. Every faith leader should sign up and, when possible, encourage members of your congregations to join you. By learning how to use AI, we can better understand what it can do, make up our own minds about its impact, and have a say in how it shapes our communities.”

Next, we must be at the tables where the builders of these tools make decisions. Presence is the first step toward understanding, and that gap is only bridged through a coordinated effort. How can any tool serve a community well if that community is not part of the conversation? Our traditions, needs, and concerns must be accounted for, and Black faith leaders are already making that happen. OpenAI’s recent Faith report states plainly that AI should never become an arbiter of religious truth. I fully intend to hold the company to its word, and the most effective way I can do that is from inside.

I will close with this––we must diligently protect what only the church can give. A believer in Seoul, Korea quoted in the report warned, “if you pour every struggle into a private chat, your pastor and your friends may never learn you need help.” A chatbot will not sit with a grieving family or pray with you at two in the morning. As we adopt this technology, it is up to us to ensure it keeps people connected to each other and to their church.

Rev. Dr. Adolphus Lacey is senior pastor of Bethany Baptist Church in Brooklyn, New York.



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