Hoosier's next adventure takes him to California to clear two of his band memebers on trumped up drug charges. Getting a job undercover while working for the Chico Police Department and trying to work out a new realtionship with Suzy Leu, Hoosier gets a lot more than he bargained for. With Monk and Suzy Leu along for the ride each day puts the Spokane Detective closer to the edge.

Jill Fryman (Friday to her friends) is a Line Supervisor at a truck manufacturing plant in a small southern Indiana town—and life on the assembly line is almost as predictable as her love life. When it comes to matters of the heart, Friday always seems to be making the wrong choices. Things go from bad to worse when El, a sultry labor organizer from the UAW, sweeps into town to unionize the plant right after it’s been bought out by a Japanese firm. Sparks fly on and off the line as Jill and El fight their growing attraction for each other against a backdrop of monster trucks, fried catfish dinners, Pork Day USA, and a bar called Hoosier Daddy.

A supplemental textbook for middle and high school students, Hoosiers and the American Story provides intimate views of individuals and places in Indiana set within themes from American history. During the frontier days when Americans battled with and exiled native peoples from the East, Indiana was on the leading edge of America’s westward expansion. As waves of immigrants swept across the Appalachians and eastern waterways, Indiana became established as both a crossroads and as a vital part of Middle America. Indiana’s stories illuminate the history of American agriculture, wars, industrialization, ethnic conflicts, technological improvements, political battles, transportation networks, economic shifts, social welfare initiatives, and more. In so doing, they elucidate large national issues so that students can relate personally to the ideas and events that comprise American history. At the same time, the stories shed light on what it means to be a Hoosier, today and in the past.

It's spring in Pawpaw County, Indiana and everybody has a bad case of hanky-panky pants. In the Baby Daddy Mystery oldster sleuths Ruby Jane (RJ) and Veenie are on the run, chasing down cheating heart jezebels and shaking child support out of deadbeat daddies. After Avonelle Apple’s husband, William, the esteemed town dentist, passes away, she receives a child support letter from a self-proclaimed mistress. Suspicious, she hires the Shady Hoosier Detective Agency, to determine if her late husband was a philandering baby daddy. The case seems simple until Avonelle’s son, Bromley, heir to his father’s dental empire, and well-known King of the Hanky-Panky Pants Club, pops up dead in a scarecrow costume. The mounting romantic mysteries come to a surprise head as the senior sleuths outrun shotgun showers to close in on the answers at the Moon Glo Motor Lodge, the Original Home of Hillbilly Hanky Panky. Veenie and RJ have to buy an extra case of Bengay and a buttload of BBs just to keep up with the romantic misadventures in this award-winning humorous cozy mystery. This is Book 2 in The Shady Hoosier Detective Agency Series, featuring amateur women sleuths.

Author Mary Ellen Stepanich, with tongue firmly in cheek, answers the question, "How do you turn a normal, happy-go-lucky, poor, small-town girl of the Midwest into a push-me-pull-me, multi-married, mass-of-inner-conflicts schizophrenic?" In her memoir, she shares the personal (and mostly true) story of her family's dysfunction. The eldest daughter of the family, she started out as an average, happy, and innocent little girl. Her voice was soon crushed, however, by disastrous value programming--the tacit and implicit lessons taught by parents, teachers, peers, relatives, and even the geographical and cultural environment. These learned values can become immutable unless the person receiving them can finally recognize that these behaviors do not benefit their lives--and then boldly choose to ignore them. All Mary Ellen has wanted out of life was someone to listen to her, and now her voice is finally heard. Her tale, one of systematic abuse and silence, is told with refreshing honesty and humor. She was one of a generation born on the cusp between the Great Depression and the New Deal, and as a result she was programmed to become anything but the confident, assertive adult she has fought to create. In her story, there is hope.

Yeshua or Yahshua is the Hebrew form of the name JESUS. Yeshua means the LORD's salvation the perfect name for the Savior. Yeshua took our hard yoke of sin on Himself and He placed a soft yoke of devotion on us. He said, "Take my yoke upon you ... and you will find rest for your souls. For my yoke is easy." Real peace is linked to a yoke. To discover the secret of this paradox, one has to study Yeshua's life. He has relieved millions of their burdens and inspired them with new energy. The Yoke of Yeshua harmonizes the four gospels into one story. It shows how events followed each other and then it explains their meaning in context.

Winner of the 2020 Chicago Folklore Prize CHOICE Outstanding Academic Title for 2020 Despite predictions that commercial mass culture would displace customs of the past, traditions firmly abound, often characterized as folklore. In The Practice of Folklore: Essays toward a Theory of Tradition, author Simon J. Bronner works with theories of cultural practice to explain the social and psychological need for tradition in everyday life. Bronner proposes a distinctive “praxic” perspective that will answer the pressing philosophical as well as psychological question of why people enjoy repeating themselves. The significance of the keyword practice, he asserts, is the embodiment of a tension between repetition and variation in human behavior. Thinking with practice, particularly in a digital world, forces redefinitions of folklore and a reorientation toward interpreting everyday life. More than performance or enactment in social theory, practice connects localized culture with the vernacular idea that “this is the way we do things around here.” Practice refers to the way those things are analyzed as part of, rather than apart from, theory, thus inviting the study of studying. “The way we do things” invokes the social basis of “doing” in practice as cultural and instrumental. Building on previous studies of tradition in relation to creativity, Bronner presents an overview of practice theory and the ways it might be used in folklore and folklife studies. Demonstrating the application of this theory in folkloristic studies, Bronner offers four provocative case studies of psychocultural meanings that arise from traditional frames of action and address issues of our times: referring to the boogieman; connecting “wild child” beliefs to school shootings; deciphering the offensive chants of sports fans; and explicating male bravado in bawdy singing. Turning his analysis to the analysts of tradition, Bronner uses practice theory to evaluate the agenda of folklorists in shaping perceptions of tradition-centered “folk societies” such as the Amish. He further unpacks the culturally based rationale of public folklore programming. He interprets the evolving idea of folk museums in a digital world and assesses how the folklorists' terms and actions affect how people think about tradition.