Welcome back to this second post in a series of four taken from Dr Jennifer Bonham’s Bicycle Politics Review Essay IDEAS IN MOTION: ON THE BIKE. In the last post, Dr Bonham (Uni of Adelaide) provided an introduction and background for this essay and established the histo-politico-social context. This post reviews the first (of three) American books on Bicycle Politics. Thanks again to Dr Bonham. If you have not yet read this book, check out this review and see if you want to head to your local library for more. Enjoy! NG.
Wray, J. H. (2008). Pedal power: The quiet rise of the bicycle in American public life. Boulder, CA: Paradigm Publishers.
Pedal Power
J. Harry Wray’s Pedal Power: The Quiet Rise of the Bicycle in American Public Life is an immensely readable account of the nascent shift toward bike friendliness in the United States. Wray has written both a cycling advocacy text and, as a professor of politics at De Paul University in Chicago, an accessible introductory text for students taking courses in culture and politics. Each chapter offers an entry point into discussions about the nature of politics, political theory, the mechanisms that foster particular meanings and values over others, and the processes of political struggle and change.
The early chapters of Pedal Power establish the background for the pivotal third chapter after which the discussion turns to the development of a bicycle culture and the process of creating political change. Wray opens his case with a “bicycle view” strategy—that of the touring cyclist— to contrast the embodied experiences and social interactions enabled through cycling and car driving. He uses a familiar set of concepts in making this comparison: the surface of the road reverberating through the body; muscles responding to topography; elements assailing the flesh.
Further, the fact of sitting “on” a bike and “in” a car facilitates different types of relations with
Clearly, the bicycle and the motorcar will enable different experiences and interactions but Wray misses a number of opportunities by simplifying the argument into a bicycle versus car dichotomy. It works toward fixing differences between cars and bikes and smoothes over the processes through which bodies, machines, materials, spaces, and concepts have been, and continue to be, wrought together. Further, it limits our view of other ways of getting around and the diversity of experiences and interactions these enable. To illustrate this point, we could assemble cycling (racing, utility, etc.), walking (jogging, running), taking the tram, bus or train, riding a scooter, wheelchair or sled, skateboarding, being a passenger in a car, driving a truck, taxi or automobile, rickshaw cycling, parcour and rollerblading. We could then question the apparatuses through which these particular categories have been created, or excised, from the mass of human experience and bracketed into discrete sets of mobility. Picking apart these categories (the practices, emotions, concepts, materials and interactions they entail) is a political tactic through which we would scramble our existing categories, create new ones and challenge the valuing or prioritization of any one set of practices over another. The point Wray makes in contrasting bicycling and driving is to challenge the privilege accorded to motoring practices. However, he also re-inscribes the car/bike hierarchy as he seeks to value the very characteristics through which cycling has been devalued.
The second and third chapters contrast the politics and culture of bike riding in the Netherlands and the United States. Wray explains bicycle culture in the Netherlands in terms of a sense of shared responsibility and a political pragmatism that was brought to bear on the 1960s/1970s backlash against the motor vehicle. This explanation prepares the ground for a discussion of cycling and motoring in relation to the core American values of individualism and materialism. He is specifically concerned with whether and how cycling and motoring foster and extend each of these values. The “myth” of individualism, and its strong links to materialism, are explained as the outcome of the country’s Protestant roots, (initial) fluid class system and the stories Americans tell about their long frontier history. This individualism was transformed through the process of industrialization where it was reconstituted as “personal product choices” (61).
It is within this context that the motor vehicle figures as a symbol and mechanism for the further elaboration of consumption and individualism. The motorcar represents the U.S.’s extreme form of individualism— isolation and separation. Writing in the lead-up to the 2008 election campaign, Wray argues that growing disillusionment and discontent in the United States provides fertile ground for alternative cultural norms. The bicycle is a symbol of that alternative. Importantly, Wray links the bicycle to both a “tamer” form of individualism and community cohesion. Rather than the bicycle being a “private” means of transport, Wray emphasizes the particular social interactions it enables thereby making a powerful challenge to the traditional public/private transport dichotomy.
The second half of Pedal Power is devoted to challenging current cultural norms, the mechanisms by which participation in everyday cycling is being encouraged and the role of different players working inside and outside formal political processes to revalue the bicycle. Wray devotes a chapter each to the role of: individual cyclists and advocates who provide alternative ways of seeing and being in the world; bike advocacy groups which reinforce each other as they lobby for funding and legislative changes from the national through to the local scale; bicycle activism that engages the wider citizenry in bicycle politics by encouraging participation in myriad bike-related activities; and sympathetic politicians who can influence legislation and funding decisions to further the interests of cycling. These chapters are alive with detail as Wray offers numerous examples of the people, groups, activities, and legislative changes he believes are facilitating a culture of bicycle use and political change.
Dr Jennifer Bonham is a senior lecturer in the School of Social Sciences, University of Adelaide. She has a background in human geography specializing in urbanization and cultural practices of travel. Her research focuses on devalued mobilities as it explores the complex relationship between bodies, spaces, practices, and meanings of travel. Her current research explores the gendering of cycling. Jennifer’s work is informed by a concern for equitable and ecologically sustainable cities.
Contact details: School of Social Sciences, University of Adelaide, Adelaide 5005, Australia. jennifer.bonham@adelaide.edu.au
This excerpt is from: Bonham, J. (2011). Bicycle politics: Review essay. Transfers, 1(1), 137. doi:10.3167/trans.2011.010110.
Images included here are not part of the original publication.