This volume explores the cultural meanings of the criminal body in the West through interdisciplinary frameworks. Authors situate the criminal body at different historical junctures to examine its varied and changing symbolic import. Centring analyses on the criminal body at the time of, or after, execution, authors focus on the ways in which the criminal corpse is displayed and managed for social, political, magical and medicinal powers and purposes. Papers draw from archaeological studies, as well as ethnographic sources, including newspapers, museum displays, popular culture and social media. In the individual papers of this issue, authors reference the, by now, wellestablished literature on the significance of studies focused on sociocultural aspects of personhood and the body. 1 More relevant to this issue is the scholarship that has extrapolated from this corpus of 'body' work to focus more specifically on the dead body (Crossland, 2009; Laqueur, 2015; Tarlow, 2011; Verdery, 1999). In what Crossland refers to as the 'public testimony of the body' (Crossland, 2009, p. 70), we have come to understand dead bodies as symbolic venues, protean in their capacity to represent ideas, values and beliefs central to the living. Thus, we can understand the dead as 'social beings, as creatures who need to be eased out of this world and settled safely into the next and into memory (Laqueur, 2015, p. 10).' Studies on the criminal body or, more specifically, the criminal corpse, represent a current addendum 'dead body studies' (Verdery, 1999) aimed to examine the meanings of the criminal body over time and space (