public view, and even trials themselves may not always be televised or even photographed. "Those 30 seconds of a perp walk are the lifeblood to the TV news. Between that and the mug shot that is often all you got as visuals to tell a crime story." Retired NYPD detective Nicholas Casale likens it to a service: "It promotes the arrest, it allows the defendant an opportunity to make a statement to the press, and it's centralized". Prosecutors say it sends a message that no one is above the law, and the likelihood of being perp-walked after arrest deters criminal behavior on the part of offenders, especially white-collar criminals, who might otherwise believe they could successfully avoid conviction. Mary Jo White, former United States Attorney for the Southern District of New York, the federal prosecutor's office that handles most crimes committed in the financial sector, believes perp walks in such cases restore investor confidence. Police say that the image of a suspect being taken into custody, when publicized, can encourage other witnesses to come forward with relevant information. Lastly, prosecutors may be trying to get an advantage in a bail hearing if they consider the defendant to be a flight risk, since it bolsters their case if the defendant apparently had to be arrested. Outside of its tactical benefit to law enforcement, "[i]t does perform some social functions", says Tierney. "A community shaken by an act of deviancy wants reassurance that moral order has been restored, and a perp walk accomplishes this much more quickly than the courts can. But, then, so does a lynching." He argues its real social value lies in shaming: In a 2014 paper, Sandrine Boudana of Tel Aviv University agrees with Tierney's analysis in more academic terms, also evoking The Scarlet Letter, saying that the perp walk, like other shaming rituals, is "the physical representation of the isolation of an individual, who is exposed ... to the gaze of an anonymous mass of others who, by their position of viewers, physically express that they (still) belong to one homogeneous group." Following the lead of psychology, she differentiates shame from guilt in that the former divides the self by forcing those shamed to see themselves through the eyes of others while guilt leaves the self unified. "In the media ritual, this split is not imagined by the self but actually experienced." "Interestingly," Boudana suggests, "in its