"From the notorious Lizzie Borden to the innumerable, haunted rooms of Sarah Winchester's mysterious mansion this offbeat, insightful, first-ever book of its kind from the brilliant guides behind 'Boroughs of the Dead,' featured on NPR.org, The New York Times, and Jezebel, explores the history behind America's female ghosts, the stereotypes, myths, and paranormal tales that swirl around them, what their stories reveal about us--and why they haunt us"--

“When I was between the ages of five and eight, my sister and I slept in a large attic bedroom. At nightfall the room was filled with gypsies who glided around in clusters. They wore colorful thin flowing dresses and rummaged greedily through my drawers and books as if they would steal everything. I lay in bed as stiff as a board, trying to will myself invisible, praying they would not notice me looking . . . Daylight obliterated the gypsies, rendering them as thoroughly insubstantial as they had been real in the dark. I had a vague understanding that my vision was private, so I never told my family what I saw.” So began Corinne May Botz’s fascination with the invisible, a phenomenon that has profoundly influenced her approach to photography in style and subject matter. For more than ten years, she searched for ghost stories in buildings across the United States. She ventured into these haunted places with both camera and tape recorder in hand; her photographs, accompanied by first-person narratives, reveal a rare glimpse into American interiors, both physical and psychological. This book includes more than eighty haunted buildings, from the legendary to the ordinary, including Edgar Allan Poe’s house in Baltimore, a New Jersey tavern, and a Massachusetts farmhouse, a log cabin in Kentucky, and a number of private residences. The text includes ghost stories told to the author by those who lived through the moving rugs, creaking floors, apparitions, disappearing—and reappearing—objects, cries in the night, mysteriously burning candles, and other unexplained occurrences.

This book explores Victorian and modernist haunted houses in female-authored ghost stories as representations of the architectural uncanny. It reconsiders the gendering of the supernatural in terms of unease, denial, disorientation, confinement and claustrophobia within domestic space. Drawing on spatial theory by Gaston Bachelard, Henri Lefebvre and Elizabeth Grosz, it analyses the reoccupation and appropriation of space by ghosts, women and servants as a means of addressing the opposition between the past and modernity. The chapters consider a range of haunted spaces, including ancestral mansions, ghostly gardens, suburban villas, Italian churches and houses subject to demolition and ruin. The ghost stories are read in the light of women’s non-fictional writing on architecture, travel, interior design, sacred space, technology, the ideal home and the servant problem. Women writers discussed include Elizabeth Gaskell, Margaret Oliphant, Vernon Lee, Edith Wharton, May Sinclair and Elizabeth Bowen. This book will appeal to students and researchers in the ghost story, Female Gothic and Victorian and modernist women’s writing, as well as general readers with an interest in the supernatural.

Kidd chronicles the lives and Masonic histories of Elizabeth St. Leger Aldworth, Hannah Mather Crocker, Henriette Heiniken, Mary Ann Belding Sproul, Catherine Sweet Babigton, an Irish Girl, Vinnie Ream Hoxie, Helene-Countess Hadik Barkoczy, Salome Anderson, Isabella Scoon and many others.First she lays the foundation of factual history of female participation in Masonry in three chapters, one on women in medieval Mason Guilds, one on women in early Modern Freemasonry and one on Adoptive Masonry. We learn that from the 1200s on some women were admitted to the Guilds and a few even rose to be Master. In Operative Masonry Kidd documents women in the Operative Lodges with some even rising to the position of Dame or female Master.

A New York Times bestseller The Haunting of Sunshine Girl,in active development for television by The Weinstein Company, a hit paranomal YA series based on the wildly popular YouTube channel about an "adorkable" teenager living in a haunted house. Shortly after her sixteenth birthday, Sunshine Griffith and her mother Kat move from sunny Austin, Texas, to the rain-drenched town of Ridgemont, Washington. Though Sunshine is adopted, she and her mother have always been close, sharing a special bond filled with laughter and inside jokes. But from the moment they arrive, Sunshine feels her world darken with an eeriness she cannot place. And even if Kat doesn't recognize it, Sunshine knows that something about their new house is just ... creepy. In the days that follow, things only get stranger. Sunshine is followed around the house by an icy breeze, phantom wind slams her bedroom door shut, and eventually, the laughter Sunshine hears on her first night evolves into sobs. She can hardly believe it, but as the spirits haunting her house become more frightening-and it becomes clear that Kat is in danger-Sunshine must accept what she is, pass the test before her, and save her mother from a fate worse than death.

In this book Tiya Miles explores the popular yet troubling phenomenon of "ghost tours," frequently promoted and experienced at plantations, urban manor homes, and cemeteries throughout the South. As a staple of the tours, guides entertain paying customers by routinely relying on stories of enslaved black specters. But who are these ghosts? Examining popular sites and stories from these tours, Miles shows that haunted tales routinely appropriate and skew African American history to produce representations of slavery for commercial gain. "Dark tourism" often highlights the most sensationalist and macabre aspects of slavery, from salacious sexual ties between white masters and black women slaves to the physical abuse and torture of black bodies to the supposedly exotic nature of African spiritual practices. Because the realities of slavery are largely absent from these tours, Miles reveals how they continue to feed problematic "Old South" narratives and erase the hard truths of the Civil War era. In an incisive and engaging work, Miles uses these troubling cases to shine light on how we feel about the Civil War and race, and how the ghosts of the past are still with us.

Since the release of The Exorcist in 1973, there has been a surge of movies depicting young women becoming possessed by a demonic force that only male religious figures can exorcise, thereby saving the women from eventual damnation. This book considers this history of exorcism cinema by analyzing how the traditional exorcism narrative, established in The Exorcist, recurs across the exorcism subgenre to represent the effects of demonic possession and ritual exorcism. This traditional exorcism narrative often functions as the central plot of the exorcism film, with only the rare film deviating from this structure. The analysis presented in this book considers how exorcism films reflect, reinforce or challenge this traditional exorcism narrative. Using various cultural and critical theories, this book examines how representations of possession and exorcism reflect, reinforce or challenge prevailing social, cultural, and historical views of women, minorities, and homosexuals. In particular, exorcism films appear to explore tensions or fears regarding empowered and sexually active women, and frequently reinforce the belief that such individuals need to be subjugated and disempowered so that they no longer pose a threat to those around them. Even more recent films, produced after the emergence of third wave feminism, typically reflect this concern about women. Very rarely do exorcism films present empowered women and feminine sexuality as non-threatening. In examining this subgenre of horror films, this book looks at films that have not received much critical scrutiny regarding the messages they contain and how they relate to and comment upon the historical periods in which they were produced and initially received. Given the results of this analysis, this book concludes on the necessity to examine how possession and exorcism are portrayed in popular culture.