This work is a study of roadside crosses in which the author presents the history of these unique commemoratives and their relationship to contemporary memorial culture.

From the author People magazine has hailed the New York Times bestselling author as “a master of ticking-bomb suspense,” comes the third addition to the Kathryn Dance series, a chilling tale of a vigilante seeking revenge—in both the cyber world…and the real. The Monterey Peninsula is rocked when a killer begins to leave roadside crosses beside local highways—not in memoriam, but as announcements of his intention to kill. And to kill in particularly horrific and efficient ways: using the personal details about the victims that they've carelessly posted in blogs and on social networking websites. The case lands on the desk of Kathryn Dance, the California Bureau of Investigation's foremost kinesics—body language-expert. She and Deputy Michael O'Neil follow the leads to Travis Brigham, a troubled teenager whose role in a fatal car accident has inspired vicious attacks against him on a popular blog, The Chilton Report. As the investigation progresses, Travis vanishes. Using techniques he learned as a brilliant participant in MMORPGs—Massively Multiplayer Online Role-Playing Games—he easily eludes his pursuers and continues to track his victims, some of whom Kathryn is able to save, some not. Among the obstacles Kathryn must hurdle are politicians from Sacramento, paranoid parents, and the blogger himself, James Chilton, whose belief in the importance of blogging and the new media threatens to derail the case and potentially Dance's career. It is this threat that causes Dance to take desperate and risky measures... With Jeffery Deaver's signature style, Roadside Crosses is filled with dozens of plot twists, cliff-hangers, and heartrending personal subplots that take a searing look at the accountability of blogging and life in the online world.

Despite the ubiquity of automobility, the reality of automotive death is hidden from everyday view. There are accident blackspots all over the roads that we use and go past every day but the people that have died there or been injured are not marked, unless by homemade shrines and personal memorialization. Nowhere on the planet is this practice as densely actioned as in the United States. Road Scars is a highly visual scholarly monograph about how roadside car crash shrines place the collective trauma of living in a car culture in the everyday landscapes of automobility. Roadside shrines—or road trauma shrines—are vernacular memorial assemblages built by private individuals at sites where family and friends have died in automobile accidents, either while driving cars or motorcycles or being hit by cars as pedestrians, bicyclists, or motorcyclists. Prevalent for decades in Latin America and in the American Southwest, roadside car crash shrines are now present throughout the U.S. and around the world. Some are simply small white crosses, almost silent markers of places of traumatic death. Others are elaborate collections of objects, texts, and materials from all over the map culturally and physically, all significantly brought together not in the home or in a cemetery but on the roadside, in drivable public space—a space where private individuals perform private identities alongside each other in public, and where these private mobilities sometimes collide with one another in traumatic ways that are negotiated in roadside shrines. This book touches on something many of us have seen, but few have explored intellectually.

The region once known as Pimer’a AltaÑnow southern Arizona and northern SonoraÑhas for more than three centuries been a melting pot for the beliefs of native Tohono O'odham and immigrant Yaquis and those of colonizing Spaniards and Mexicans. One need look no further than the roadside crosses along desert highways or the diversity of local celebrations to sense the richness of this cultural commingling. Folklorist Jim Griffith has lived in the Pimer’a Alta for more than thirty years, visiting its holy places and attending its fiestas, and has uncovered a background of belief, tradition, and history lying beneath the surface of these cultural expressions. In Beliefs and Holy Places, he reveals some of the supernaturally sanctioned relationships that tie people to places within that region, describing the cultural and religious meanings of locations and showing how bonds between people and places have in turn created relationships between places, a spiritual geography undetectable on physical maps. Throughout the book, Griffith shows how culture moves from legend to art to belief to practice, all the while serving as a dynamic link between past and future. Now as the desert gives way to newcomers, Griffith's book offers visitors and residents alike a rare opportunity to share in these rich traditions.

This is an edited volume of approximately 17 essays that deal with various types of spontaneous shrines and other, related public memorializations of death. The articles address events such as New York after 9/11; roadside crosses, and the use of 'Day of the Dead' altars to bring attention to deceased undocumented immigrants.

In the summer of 2002, Timothy K. Beal loaded his family into a twenty-nine-foot-long motor home and hit the rural highways of America in search of roadside religious attractions-sites like the World's Largest Ten Commandments and Precious Moments Chapel. Roadside Religion tells of his attempts to understand the meaning of these places as expressions of religious imagination and experience, and to encounter faith in all its awesome absurdity.

For millennia, the rituals of death and remembrance have been fixed by time and location, but in the twenty-first century, grieving has become a virtual phenomenon. Today, the dead live on through social media profiles, memorial websites, and saved voicemails that can be accessed at any time. This dramatic cultural shift has made the physical presence of death secondary to the psychological experience of mourning. Virtual Afterlives investigates emerging popular bereavement traditions. Author Candi K. Cann examines new forms of grieving and evaluates how religion and the funeral industry have both contributed to mourning rituals despite their limited ability to remedy grief. As grieving traditions and locations shift, people are discovering new ways to memorialize their loved ones. Bodiless and spontaneous memorials like those at the sites of the shootings in Aurora and Newtown and the Boston Marathon bombing, as well as roadside memorials, car decals, and tattoos are contributing to a new bereavement language that crosses national boundaries and culture-specific perceptions of death. Examining mourning practices in the United States in comparison to the broader background of practices in Asia and Latin America, Virtual Afterlives seeks to resituate death as a part of life and mourning as a unifying process that helps to create identities and narratives for communities. As technology changes the ways in which we experience death, this engaging study explores the culture of bereavement and the ways in which it, too, is being significantly transformed.

Mercer County Sheriff Jack Nevelsen has sworn to serve and protect his corner of Montana, which includes his lifelong home, the small tidy town of Bentrock.

When the early Spanish and Mexican colonists came to settle Texas, they brought with them a rich culture, the diversity of which is nowhere more evident than in the folk art and folk craft. This first book-length publication to focus on Texas-Mexican material culture shows the richness of Tejano folk arts and crafts traditions.

Memorials to Shattered Myths: Vietnam to 9/11 traces the evolution and consequences of a new hybrid paradigm, which grants a heroic status to victims of national tragedies, and by extension to their families, thereby creating a class of privileged participants in the permanent memorial process. Harriet F. Senie suggests that instead the victims' families be able to determine the nature of an interim memorial, one that addresses their needs in the critical time between the murder of their loved ones and the completion of the permanent memorial. She also observes that the memorials discussed herein are inadvertently based on strategies of diversion and denial that direct our attention away from actual events, and reframe tragedy as secular or religious triumph. In doing so, they camouflage history, and seen as an aggregate, they define a nation of victims, exactly the concept they and their accompanying celebratory narratives were apparently created to obscure.