We must respect the ruin and its presences for what they were. As we enter someone's familiar space, we must not bring an unfamiliarity to our exploration and expectations. Once inside that landscape, we are crossing perhaps multiple temporal and social boundaries. Space and time, as two fragmented walls, can inhibit our interactions with someone else's experiences and memories of that place. This is Centralia, as it was, and as its remains are visualized today.

All battlefields are haunted by the memory of what occurred there. Some, however, are haunted by more than remembrance, memorialization, and heritage events. There are American Civil War battlefields that remain "active" with the ongoing manifestations of past military behaviors. A theory of American Civil War battlefield hauntings is presented here, tied to mid-19th c. concepts of (and belief in) a "good death" and the importance of home and family. Fieldwork exploring these ideas shows, in many battlefield manifestations, a direct relationship between these concepts and battlefield interactive hauntings.

It is proposed that the habits learned in pre-battle drill of the "culture of war," and the cultural patterns that were followed of the "culture of death" of mid-19th c. American Society became future manifesting possibilities (with purpose) on Civil War battlefields today. They form part of a habitual, culturally-patterned "normal" world that we can "unearth" in a "ghost excavation." This makes that world predictable and representative of continuing "signs" of forms of life on these battlefields. In this sense, haunting manifestations are habits about habits, and a "ghost soldier" is an emergence of a form of life that connects us today with their past beliefs and practices.

Our contemporary world is not centered on what is perceived as reality in the West. That is too ethnocentric. Similarly, the definition of (and distinction between) life and death are not solely based on Western scientific realities. That is very egocentric. There is so much more to the world, reality, and the concept of "life" than what we read, hear about, view, and learn from various mediated forms. Out there, beyond the "box" constructed by a materialist science, there is an entirely different social realm. This is an "other" culture. It is a "ghost culture," but it too exists today. It is a culture that is grounded in thousands of years of experienced situational encounters. This quite sensible and perceivable world is an old way of looking at the world, and sensing "who" is still there amongst us. That journey back to the old continues in the "ghost excavations" in this book.