Roadside Memorials in East Texas
By Blanca Jenkins
“O death, where is your sting?
O grave, where is your victory?” -1 Cor. 15:55
Have you ever wondered why some traditions stay around for a long time while others disappear? Have you noticed that some traditions are still around but they have undergone significant changes over time? These are some of the questions I asked myself when researching roadside memorials in East Texas. Lynn McNeil describes folklore as informal, traditional culture and compares it to a barometer.[1]
A barometer is essential to meteorologists because the instrument measures the atmospheric pressure in the environment. Lower pressure means a storm is approaching while higher pressure signals good weather. Folklore signals the practices that matter to a society. These practices may not be relevant to everyone but they are still around because they matter to people.
When the Spanish ventured to explore and colonize the interior of the Americas soon after Columbus arrival, they brought their language, their Catholic faith and their culture with them. That culture was fiercely preserved in Texas and any Spanish colony since other religions were not allowed. “Since Roman Catholicism was the state religion for Spain and its colonies, Spain stipulated Catholicism as the state religion when Texas was opened to Anglo-American immigration in 1820. All newcomers were required to embrace it, and other religions were prohibited.”[2]
[1] McNeill Lynne S. Folklore Rules: A Fun, Quick, And Useful Introduction to the Field of Academic Folklore Studies. Utah State University Press 2013. p. 34
[2] “Religion in Early Texas.” Texas Almanac. www.texasalmanac.com
One practice that has stood the test of time is the tradition of setting descansos or memorials to honor those who lost their lives while on the road. The tradition has changed over time. When traveling individuals died, they often had to be buried where they died. Those remaining placed a cross to mark the grave site. “Today, from California to Texas, a descanso may mark the spot where a person was killed in a car accident. These descansos may be marked by a large cross, or a small tombstone with plastic flowers, or even a photograph stapled to a cross, anything to identify the spot with the image of the person who died there.”[1]
The cross is an important symbol to Catholicism, but it is also an important symbol to other religious groups that soon made their way into Texas. “Protestantism made its first inroads into Texas between 1815 and 1817. In Extreme Northeast Texas…Methodist preachers made trips into the region. In 1815, Methodist William Stevenson began preaching in private residences. Soon thereafter a small Methodist church… was organized at Jonesborough in present-day Red River County”[2]
[1] Castro Rafaela G. Chicano folklore: a guide to the folktales, traditions, rituals and religious practices of Mexican-Americans. Oxford university press 2001. P. 78
[2] “Religion in Early Texas.” Texas Almanac. www.texasalmanac.com
It is no surprise that the practice of setting memorials was adopted by other groups whose faith involved the promise of an afterlife and who recognized the sacrifice made on the cross by Christ as essential to their faith. Thirty three of the thirty four memorials found in East Texas, include crosses. The death of Christ on the cross initially seemed like a hopeless death but to Christians His death and resurrection give hope of salvation and eternity. Pastor Ryan Berryhill further added that losing a loved one to a car accident is a senseless death until we understand that their lives, however short, were not in vain and left an indelible mark in the lives of those around them. “On one hand, the cross was a tragic death that seemed senseless at the time. And a lot of times when we lose a loved one in an automobile accident, it seems like the same thing. It’s a tragic loss. It’s senseless. It’s immediate. And yet, out of the cross came a sense of meaning that this death was more than just an accident…so I think the cross can be a good symbol of that. That this is not just a senseless happening, but there can be meaning that can come out of this”[1]
In addition to crosses, other artifacts found around roadside memorials are crucifixes, Bible verses, plaques with the victim’s name, date of birth and date of death, stuffed animals, articles of clothing, bottled drinks, wind chimes, pictures, obituaries, car parts, and solar lights. The Texas Department of Transportation has a section concerning roadside memorials in their Use of Right of Way by Others manual. Some of the topics addressed in this section include materials, location, and the permission needed to set a memorial up while maintaining Texas highways safe.
[1] R. Berryhill, personal communication, March 24, 2024.
Families mourn the loss of their loved ones involved in car accidents differently. Those who choose to set memorials do so to preserve their memories, warn other motorists of dangerous roads, express their faith and wish them well in the afterlife. As human beings, there are experiences that unite us, regardless of ethnicity or religious affiliation, because they show us how similar we are. Death and loss are a couple of those experiences. As shown by crosses as roadside memorials, faith is important to many in East Texas and it is through faith that many are able to overcome their grief and loss.
About the author:
Mrs. Blanca Jenkins is an Assistant Professor in the Department of Languages and Literature at East Texas Baptist University. She is a naturalized citizen originally from Oaxaca, Mexico. Mrs. Jenkins obtained a B.A. from East Texas Baptist University and a M.A. from the University of California at Santa Barbara. She has taught for 23 years; her teaching experience includes public and private high schools, and university settings. Mrs. Jenkins research interests include Hispanic Studies, Latino Folklore, and U.S. Latino Literature and Culture. She has published some of her work at Border Lines; Journal of the Latino Research Center at the University of Nevada-Reno, The Beacon; the Literary Journal for East Texas Baptist University, and The Journal- Ohio State University.
Mrs. Jenkins has a passion for connecting with students and teaching Spanish language and culture. Mrs. Jenkins values her faith and her culture. Her love for teaching and travel have allowed her to lead several study-abroad courses to Latin America. Her travels have led her to multiple Spanish speaking countries as an interpreter for numerous organizations. Traveling and interacting with people of various backgrounds has shown her that human beings have more in common than they realize despite their differences and that their stories have the ability to encourage understanding.
REFERENCES
Castro Rafaela G. Chicano folklore: a guide to the folktales, traditions, rituals and religious practices of Mexican-Americans. Oxford university press 2001.
McNeill Lynne S. Folklore Rules: A Fun, Quick, And Useful Introduction to the Field of Academic Folklore Studies. Utah State University Press 2013.
Berryhill, personal communication, March 24, 2024.
“Religion in Early Texas.” Texas Almanac. www.texasalmanac.com
“Use of right of way by others manual.” https://onlinemanuals.txdot.gov/txdotmanuals/use/use.pdf
