Roadside Crosses In Contemporary Memorial Culture

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.

Although radically different, the Vietnam War, the Oklahoma City bombing, the Columbine High School shootings, and the attacks of 9/11 all shattered myths of national identity. Vietnam was a war the United States didn't win; Oklahoma City revealed domestic terrorism in the heartland; Columbine debunked legends of high school as an idyllic time; and 9/11 demonstrated U.S. vulnerability to international terrorism.

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.

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.

Grassroots memorials have become major areas of focus during times of trauma, danger, and social unrest. These improvised memorial assemblages continue to display new and more dynamic ways of representing collective and individual identities and in doing so reveal the steps that shape the national memories of those who struggle to come to terms with traumatic loss. This volume focuses on the hybrid quality of these temporary memorials as both monuments of mourning and as focal points for protest and expression of discontent. The broad range of case studies in this volume include anti-mafia shrines, Theo van Gogh’s memorial, September 11th memorials, March 11th shrines in Madrid, and Carlo Giuliani memorials in Genoa.

This volume offers a multifaceted investigation of intersections among visual and memorial forms in modern art, politics, and society. The question of the relationships among images and memory is particularly relevant to contemporary society, at a time when visually-based technologies are increasingly employed in both grand and modest efforts to preserve the past amid rapid social change. The chapters in this book provide valuable insights concerning not only how memories may be seen (or sighted) in visual form but also how visual forms constitute noteworthy material sites of memory. The collection addresses this central theme with a wealth of interdisciplinary and international approaches, featuring conventional scholarly as well as artistic works from such disciplines as rhetoric and communication, art and art history, architecture, landscape studies, and more, by contributors from around the globe.

This final volume of ""Death and Bereavement Around the World"" reflects on some major themes: death and after-life, religion and spirituality, rites and rituals, secularist approaches, cultural variations, suicide, and other issues. The first few chapters describe progress in end-of-life care, including some new tools to evaluate hospice care (chapter 1); what children know, when they know it, and how parents can respond to questions, with some guidelines for support by schools (chapter 2); the importance of ritual (chapter 3); and, gender differences in death customs around the world (chapter 4).The transcript of a 1997 interview of John (Jack) Morgan by Pittu Laungani is presented as chapter 5. The following chapters discuss death systems and suicide (chapter 6); HIV/AIDS, including the role of cultural and economic factors in the spread of the disease (chapter 7); and grief and bereavement in the developing world, taking the AIDS pandemic as a specific challenge (chapter 8). Chapter 9 covers issues related to dying and death in Romania. In chapter 10 the focus is on the various functions and uses of names in a cross-cultural context. Roadside memorials as a pivotal healing strategy are the topic of chapter 11. Chapters 12 and 13 focus on spiritual experience with loss.The final chapter presents some conclusions, and in the Epilogue, Mary Ann Morgan honors the life, career, dying, death, and achievements of John (Jack) Morgan. The 'Final Word' includes the words of Pittu Laungani, from a book published just weeks before his death in February 2007.This work is for anyone interested in or working in death and bereavement issues, particularly academics, educators, librarians, chaplains, clergy, funeral service directors, hospice care providers and volunteers, palliative care providers, nurses, immigration officers, psychologists, social workers, psychotherapists, and counselors, especially bereavement counselors.

The Oxford Handbook of American Folklore and Folklife Studies surveys the materials, approaches, concepts, and applications of the field to provide a sweeping guide to American folklore and folklife, culture, history, and society. Forty-three comprehensive and diverse chapters delve into significant themes and methods of folklore and folklife study; established expressions and activities; spheres and locations of folkloric action; and shared cultures and common identities. Beyond the longstanding arenas of academic focus developed throughout the 350-year legacy of folklore and folklife study, contributors at the forefront of the field also explore exciting new areas of attention that have emerged in the twenty-first century such as the Internet, bodylore, folklore of organizations and networks, sexual orientation, neurodiverse identities, and disability groups. Encompassing a wide range of cultural traditions in the United States, from bits of slang in private conversations to massive public demonstrations, ancient beliefs to contemporary viral memes, and a simple handshake greeting to group festivals, these chapters consider the meanings in oral, social, and material genres of dance, ritual, drama, play, speech, song, and story while drawing attention to tradition-centered communities such as the Amish and Hasidim, occupational groups and their workaday worlds, and children and other age groups. Weaving together such varied and manifest traditions, this handbook pays significant attention to the cultural diversity and changing national boundaries that have always been distinctive in the American experience, reflecting on the relative youth of the nation; global connections of customs brought by immigrants; mobility of residents and their relation to an indigenous, urbanized, and racialized population; and a varied landscape and settlement pattern. Edited by leading folklore scholar Simon J. Bronner, this handbook celebrates the extraordinary richness of the American social and cultural fabric, offering a valuable resource not only for scholars and students of American studies, but also for the global study of tradition, folk arts, and cultural practice.