Private Investigator Zachary Goldman's life isn't all roses, but he tries to put his own shattered life behind him to investigate the death of five-year-old Declan Bond. Declan's death has been ruled an accident, but his grandmother thinks there is more to it. She fears Declan's mother will not be able to find peace until Zachary can give them an answer once and for all. But as Zachary digs into the circumstances surrounding Declan's death, he finds that all is not as it seems, and somebody doesn't want him to find the truth. Large print edition This edition has been formatted with Verdana 18 pt, 1.5 line spacing, and double-spaced paragraphs in accordance with the recommendations of the American Council for the Blind.

In the 1980s, Jane Collier revisited a village in Andalusia, where she and others had conducted fieldwork twenty years earlier, to investigate changes in family relationships and to explore the larger question of the development of a "modern subjectivity" among the people. Whereas the villagers she met in the sixties stressed the importance of meeting social obligations, the people she interviewed more recently emphasized the need to think for oneself: status concerns in choosing a spouse had apparently been replaced by romantic love, patriarchal authority by partnership marriages, parental demands for obedience by hopes of earning children's affection, mourners' respect for the dead by personal expressions of grief. In each of these areas, the author detected a modern concern for "producing oneself," which emerged with changes in how villagers experienced social inequality. Collier notes that when inheritance appeared to determine social status, villagers protected family reputations and properties by demonstrating concern for "what others might say." Once villagers began participating in the national job market, where individual achievement appeared to determine a worker's income, they focused on realizing their inner abilities and productive capacities. Sensitivity to one's feelings, thoughts, and aptitudes, along with "rational" assessments of the costs and benefits entailed in "choosing" how to use them, testified to a person's unceasing efforts to realize inner potentials. The author also traces shifts in the meaning of "tradition," suggesting that although "modern" people cannot "be" traditional, they must have traditions in order to produce themselves.