A big thank you to Jenny and Sam for emailing me about this film. I have known about it previously, but have not gotten around to posting about it. Their email provided the impetus to get it done! It is always so lovely to get emails from readers, supporters, family, friends and like-minded people. Happy holidays everyone! Enjoy! NG.
The end of the year is fast approaching and the holiday season is nearly here.
If you are looking for a film to watch over the festive season and are keen to try something totally unique (and bicycle focused), I’d highly recommend Wadjda.
Wadjda is an M-rated Arabic language drama film starring Waad Mohammed, (Wadjda), Abdullrahman Al Gohani (Wadjda’s father) and Reem Abdullah (Wadjda’s mother).
This film is written and directed by Haifaa Al-Mansour and it’s her directorial debut film. The film premiered in 2012 and is entirely shot in Saudi Arabia. As such, it is touted as being Saudi Arabia’s first-ever feature film.
And the whole
film has at its core a green bicycle.
What is Wadjda about?
Wadjda is a simple, but poignant
story.
It centres on a young girl (Wadjda)
and what happens when she pursues her dream of owning a bicycle of her own to
race her friend Abdullah, despite it being culturally inappropriate.
Wadjda’s desire to get a bike
means facing various family and cultural expectations in a series of ups and
downs with her mother, father, friends, bike shop owner and community members.
Despite all, Wadjda is adamant that she needs to own a bike of her own.
To achieve this, the ‘rebellious’ Wadjda enters a Koran recitation competition at her school in order to win the prize money so she can buy a green bicycle. The story is tailored to highlight the pressures and difficulties faced by women in Saudi Arabia. This film has been revered for providing a rare glimpse into the usually secret lives of Saudi women ad what life is like behind closed doors. It is also an exploration and celebration of the warm relationships between mothers and daughters.
I am thoroughly delighted that the ‘first feature film’ to come out of Saudi Arabia has such strong bike riding, cultural/social gender, equity and children’s determination themes, issues and engagement.
The importance of this film has been discussed widely. As Laura Nicholson writes for Dispatch: ‘That a film about a young girl protesting systematic oppression through the succinctly metaphorical dream of riding a bicycle was the first to be recognised as a product of (an emerging) Saudi Arabian national cinema, is exceptional. That the film was created by an Arab woman hailed as the first, Saudi female filmmaker, is monumental.”
Wadjda was Nominated for a 2013
BAFTA award for Best Film not in English.
Read more about the plot, cast, production
and the array of awards this film has received here.
This blog post comes from an email I recently received from fellow PhDer Janis. Janis’s research investigates the heritage of Queensland’s Woollen Textile Manufacturing industry, so she has a particularly keen eye for stories about fabrics and textiles. So when she saw this fabric-and-bike-related content, she sent it over to me. This content about the ingenious cyclewear Victorian women invented to navigate social mores, comes from a 2018 Guardian article by sociologist Dr Kat Jungnickel. Thanks so much for sending this through Janis!
Image: Kat Jungnickel
Kat Jungnickel was researching modern-day cycling and in her interviews, people (especially women) kept mentioning the role that clothing had on cycling identity, participation and enjoyment. So she started to investigate a very particular period of UK clothing design innovation for women’s cyclewear from 1895 to 1899.
Dr Kat Jungnickel is a senior lecturer in sociology at Goldsmiths, University of London. More about her research, including re-creations of convertible costumes and free sewing patterns inspired by the patents, is available at her website and in Bikes & Bloomers: Victorian Women Inventors and their Extraordinary Cycle Wear, out now through Goldsmiths Press.
In her article below, Kat explains how patents by female inventors from the 1890s reveal the creative ways women made their body mobile through clothing.
Ingenious Victorian cyclewear for women
Much has been written
about the bicycle’s role as a vehicle of women’s liberation. But far less is
known about another critical technology women used to forge new mobile and
public lives – cyclewear. I have been studying what Victorian women wore when
they started cycling. Researching how early cyclists made their bodies mobile
through clothing reveals much about the social and physical barriers they were
navigating and brings to light fascinating tales of ingenious inventions.
Cycling
was incredibly popular for middle- and upper-class women and men in the late
19th century, and women had to deal with distinct social and sartorial
challenges. Cycling exaggerated the irrationality of women’s conventional
fashions more than any other physical activity. Heavy, layered petticoats and
long skirts caught in spokes and around pedals. Newspapers regularly published
gruesome accounts of women dying or becoming disfigured in cycling crashes due
to their clothing.
Fortunately,
little was going to stop women riding and they rose to these challenges in a
plethora of ways. Some took to wearing “rational” dress, such as replacing
skirts with bloomers. While this was safer and more comfortable for cycling,
dress reform was controversial. It was not unusual for onlookers who felt
threatened by the sight of progressive “New Women” to hurl insults, sticks and
stones. Other women adopted site-specific strategies to minimise harassment,
such as cycling in conventional fashions in town and changing into more radical
garments for “proper riding”.
Some
pioneering women came up with even more inventive strategies. Remarkably, some
Victorians not only imagined, designed, made and wore radical new forms of
cyclewear but also patented their inventions. The mid-1890s marked a boom in
cycling and also in patenting, and not only for men. Cycling’s “dress problem”
was so mobilising for women that cyclewear inventions became a primary vehicle
for women’s entry into the world of patenting.
The
patents for convertible cyclewear are particularly striking. These garments
aimed ambitiously for respectability and practicality. Inventors concealed
converting technologies inside skirts, including pulley-systems, gathering
cords, button and loop mechanisms and more, that enabled wearers to switch
between modal identities when required.
Alice
Bygrave, a dressmaker from Brixton, lodged a UK patent in 1895 for
“Improvements in Ladies’ Cycling Skirts”. She aimed to “provide a skirt proper
for wear when either on or off the machine”. Her parents owned a watch- and
clock-making shop in Chelsea and her brother and sister-in-law were
professional cyclists. Her invention brings all of these influences together in
an ingenious skirt with a dual pulley system sewn in the front and rear seams
that adjusts height according to the needs of the wearer. Bygrave also patented
her invention in Canada, Switzerland and America, and it was manufactured and
distributed by Jaeger. It was a hit and was sold throughout the UK and America.
It even made its way to Australia.
Image: The Guardian. Patent illustrations accessed in the European Patent Office Espacenet Database.
Julia Gill, a court dressmaker from north London, registered her convertible cycling skirt in 1895. Her aim was to “provide a suitable combination costume for lady cyclists, so that they have a safe riding garment combined with an ordinary walking costume”. This deceptively ordinary A-line skirt gathers up to the waist via a series of concealed rings and cord into what Gill called a “semi-skirt”. The lower flounce, when made from similar material to the jacket, creates a stylish double peplum. The inventor also recommended combining the skirt with some rather splendid “fluted or vertical frilled trowsers”.
Image: The Guardian. Patent illustrations accessed in the European Patent Office Espacenet Database.
Mary and Sarah Pease, sisters from Yorkshire, submitted their patent for an “Improved Skirt, available also as a Cape for Lady Cyclists” in 1896. As the name suggests, this is two garments in one – a full cycling skirt and a cape. The wide waistband doubles as a fashionable high ruché collar. This garment is one of the more radical designs of the period because the skirt completely comes away from the body. Cyclists wanting to ride in bloomers could wear it as a cape or use the gathering ribbon to secure it to handlebars, safe in the knowledge they could swiftly replace the skirt should the need arise.
Image: The Guardian. Patent illustrations accessed in the European Patent Office Espacenet Database.
Henrietta Müller, a women’s right’s activist from Maidenhead, registered her convertible cycling patent in 1896. Unusually, the inventor addressed an entire three-piece suit – a tailored jacket, an A-line skirt that can be raised in height via loops sewn into the hem that catch at buttons at the waistband, and an all-in-one undergarment combining a blouse and bloomer. Müller was committed to the idea of progress for women, and not content with trying to fix one element when she could see problems with the entire system. She was acutely aware of the politics and practicalities of pockets for newly independent mobile women. As a result, this cycling suit features five pockets, and Müller encouraged users to add more.
Image: The Guardian. Patent illustrations accessed in the European Patent Office Espacenet Database.
These
inventions are just some of the fascinating ways early female cyclists
responded to challenges to their freedom of movement. Through new radical
garments and their differently clad bodies they pushed against established
forms of gendered citizenship and the stigma of urban harassment. Claiming
their designs through patenting was not only a practical way of sharing and
distributing ideas; it was also a political act.
These
stories add much-needed layers and textures to cycling histories because they
depict women as critically engaged creative citizens actively driving social
and technical change. Importantly, they remind us that not all inventions are
told through loud or heroic narratives. These inventors put in an awful lot of
work to not be seen. They were successful in many ways, yet the nature of their
deliberately concealed designs combined with gender norms of the time means
they have been hidden in history – we have yet to find any examples in museums.
As such, they raise questions: what else don’t we know about? How can we look for other inventions hidden in plain sight? And if we learn more about a wider range of contributors to cycling’s past, might it change how we think about and inhabit the present?
As regular readers of this blog know, I am undertaking my bicycle PhD with Griffith University, School of Professional Studies. I am using Feminist New Materialisms (FNM) to explore how bicycles enable or constrain rural African girls’ access to education. I need to better understand FNM (which is essentially Quantum Physics applied to Social Science/Education). To do this, I want to read, talk, process and write about FNM with others who know what the heck I’m on about as a way to bounce ideas around and learn more.
We
meet once a month and the time came around pretty quick for our September
meeting.
I
was delighted!
2nd Feminist New Materialisms Special interest Group (FNM SIG) Meeting
In keeping with the ethical intent of fNM, Sherilyn and I intend using our forum as a way of flattening power hierarchies within and across the Academy. (We are currently co-authoring a publication on this exact topic).
This means that, as our meetings progress, we will be showcasing research from experienced (academics) and emerging researchers (candidates). So we invite all the participants to let us know if they would like to present their research ideas/dilemmas to the group for some open and honest feedback, or as a way to process and work through areas of research ‘stickiness’.
At
this FNM SIG meeting, we have a guest presentation by Prof Simone Fullagar and
Dr Wendy O’Brien (and Dr Adele Pavlidis who unfortunately could not make it) whose
book, Feminism
and a Vital Politics of Depression and Recovery, has just been published.
See more about the book at the end of the post.
Congratulations!
Image: Palgrave
After their presentation, we had open question/discussion time before moving into a group activity in order to collate some key terms that have emerged thus far.
The stimulus materials (see 2 attachments) for this meeting were provided by Prof Fullagar. The materials are an extract from their new book (Introduction) and an article that is structured around an interview with Karen Barad – a much quicker way of accessing her ideas than reading Meeting the Universe Halfway.
In their informal presentation, Prof. Fullagar and Dr O’Brien shared insights about what it was like to conduct the research, how the process impacted them and some ‘moments of rupture’ they experienced.
The discussion was super interesting as different people were triggered by different aspects of what was shared. I am very keen to hear more about how people are actually applying FNM approaches in practice. This is one of the first opportunities I have had to read FNM work (readings) and then directly question the researchers who have undertaken a full-scale FNM framing. Insightful and inspiring!
We
all felt the time went too quickly – we could have talked another 2 hours at
least!
It
is an aim of mine as co-convenor of the SIG to have an activity that collaborately
produces some sort of output for each meeting. For this session it was a Wordle – Word Cloud.
We
wanted to capture some of the key terms or concepts that the participants are
aware of – or that came out of the readings. Here is what we created:
GU GIER: FNM SIG 2nd Meeting. Wordle
It was a very moving, inspirational and generative session.
Like many other who attended, I went back to my desk and made
copious notes about what had bubbled up for me and what aspects has resonance with
my own bicycle PhD research project.
Here is more info about their book: Drawing upon insights from feminist new materialism the book traces the complex material-discursive processes through which women’s recovery from depression is enacted within a gendered biopolitics. Within the biomedical assemblage that connects mental health policy, service provision, research and everyday life, the gendered context of recovery remains little understood despite the recurrence and pervasiveness of depression.
Rather than reducing experience to discrete biological, psychological or sociological categories, feminist thinking moves with the biopsychosocialities implicated in both distress and lively modes of becoming well. Using a post-qualitative approach, the book creatively re-presents how women ‘do’ recovery within and beyond the normalising imperatives of biomedical and psychotherapeutic practices.
By pursuing the affective movement of self through depression this inquiry goes beyond individualised models to explore the enactment of multiple self-world relations. Reconfiguring depression and recovery as bodymind matters opens up a relational ontology concerned with the entanglement of gender inequities and mental (ill) health.
I got an email yesterday saying that my abstract submission for the 10th Annual New Materialisms Conference of Reconfiguring Higher Education has been accepted!
Woohoo!
This conference will be held at University of the Western Cape (Cape Town, South Africa) from 2-4 December 2019.
This is great news!
I have been working furiously on my Ethics Submission. Ethics continues to be an epic mission because of the international fieldwork aspect where I will be bike riding with locals (the Ethics board want Risk Assessments, Ethics for me, the project and the locals). This means an added level of evaluation, justification and paperwork, more so than if I just had local Brisbane participants. But I am up for the challenge!
So for this event, aside from the opportunity to participate in an international theory/practice conference, I am also engineering this trip to work in with my fieldwork.
I am very excited! There are a few big NM names also presenting, including:
Conference Streams
There are 6 conference streams this year. They are:
New materialities, decolonialities, indigenous knowledges
Slow scholarship
Arts-based pedagogies/research in HE
Neurotypicality, the undercommons and HE
New materialist reconfigurings of methodology in HE
Political ethics of care, the politics of affect, and socially just pedagogies
Image: Macro Morocco
My Abstract
Title: An athlete-teacher-researcher mountain bike race (re)turned: entangled becoming-riding-with
In this paper, I share how engaging with new materialist approaches have enabled me to think deeply and disruptively about my unfolding athlete-teacher-researcher performativities and methodology. Using as a starting point a ‘moment of rupture’ (Lennon, 2017) during a popular female-only mountain bike race, I problematize how representation, subjectivity and embodiment matters in my research with respect to my own athlete-teacher-researcher-becoming entanglements. In doing this, I draw on Wanda Pillow’s (2003) concept of ‘reflexivities of discomfort’ and Karen Barad’s (2014) diffractive ‘cut together-apart’ to reframe critical becoming-riding-with moments in alternative ways. In doing so, I delve into some messy and destabilizing ways of becoming-to-know and knowing as I continue to experiment with foregrounding the agential force of bicycles within my research unfolding.
Image: Pxhere
Conference Info.
Taken from the official conference website: Annual New Materialisms Conferences have been organised since 2009 by an international group of scholars who received the EU’s H2020 funding from 2014–18.
The conferences are meant to develop, discuss and communicate new materialisms’ conceptual and methodological innovations, and to stimulate discussion among new materialist scholars and students about themes and phenomena that are dear to the hosting local research community as well as interdisciplinary new materialist scholarship.
After having visited many cities across Europe, as well as Melbourne (Australia), the conference will come to Cape Town (South Africa) in 2019 in order to discuss the dynamic higher education landscape that we find ourselves in today. The recent #Rhodesmustfall and #feesmustfall protests have, in particular, set South African higher education on a new course towards transformation, focusing on equitable access to higher education, Africanisation and decolonisation.
This has raised important questions regarding knowledge production beyond the South African context, particularly in relation to the use and value of western theorists in local research and curricula, as well as who gains epistemological and physical access to higher education.
On the other hand, we have seen many productive junctures between pedagogy and the new materialisms, including the use of Deleuze and Guattari in education studies. In particular, there has been a focus on cartography, schizoanalysis, corporeal theorising, rhizomatic learning and nomadic thought in socially just pedagogical praxis.
These junctures and innovative genealogies and methodologies can both address as well as be further improved and made more precise by engagements with transformation toward accessible, Africanised and decolonised curricula, and research agendas and practices.
It seems fitting, then, that the 3rd South African Deleuze and Guattari Studies Conferencewill be held directly after the 10th Annual New Materialisms Conference as we grapple, together, towards new ways of being and seeing in relation to higher education.
The joy of being a cycling mum. Image: Trek Cycles
Today is Mother’s Day.
The idea of Mother’s Day is to honour mothers for all they have done.
Traditionally, family members give flowers, cards and gifts, or make mums breakfast in bed or take them out for lunch. Or something that is similarly supportive and nice.
I went online to see what was being peddled specifically for ‘cycling mums’.
I expected to see the normal product-pushing commercial crap (which was all there of course), but then I saw an article I found very disturbing.
It was on BikeRoar, a website touted as being an independent product resource website devoted to helping cyclists #BuyLocal – fair enough.
Published last year under the section heading TECH TIPS, it was written by Australian cyclist Jayne Rutter and titled 11 Mother’s Day gifts for cycling mums.
The list of 11 gift ideas looked innocent enough.
The first item was a water bottle.
The second was a free massage.
The third was a book.
The fourth ‘a 2-hour leave pass from the kids’ to ride to a local café
The fifth was a Run Angel Personal Safety Device
…………..and it was the last one that stopped me.
Image: BikeRoar’s #5 top gift for Mothers Day
I didn’t read on.
There is so much wrong with this list.
First, the article is listed under ‘Tech Tips’. It has 11 items, but only one (#5 above) is actually a tech product. There is a Garmin mount (#6), but not the actual Garmin. Odd. I sincerely hope this is not because of some preconditioned, subtle, habitual, gender stereotype like women aren’t good at tech…. 1 out of 11?
But more than that, it was the actual product #5 itself I found unsettling.
I appreciate that this product comes from a place of concern.
But its very existence is a recognition that abuse of women is so widespread that no woman is safe – at any time.
Violence against women has become so commonplace that giving a personal safety alarm to our mothers is one of the top five gifts we can get her. Really? Top five. I find that so disturbing.
Have we become so accepting and desensitised that violence against women occurs so regularly that we are equipping our mothers with panic alarms – for when they ride their bikes in broad day light!
What the hell!!
Do you know any male cyclists who wear
panic alarms?
I find it disconcerting that most people would not see, or question how disempowering for women this seemingly harmless Mother’s Day list and the giving of a personal alarm is. And therein lies the issue.
Female bike riders are at risk
It can be hard to recognise and understand the
scale of abuse women experience.
Women face physical and sexual abuse all the time.
Women constantly get unwanted comments, looks, sniggers, honks and disparaging, offensive, sexualised remarks like ‘I’d hold a knife to that’ (said by two men walking past Laura Bates*). We live in a society where ‘I feel rapey’ t-shirts are now sold on Ebay.*
It can be challenging for the amazing men
in our lives to understand the extent and danger to physical safety that just being
a female is.
Just because you might not see it or experience
it yourself, does not mean it is not happening.
Women routinely feel unsafe. We live in a culture where women are culturally trained to fear men, being outside, being mobile, being in public and being alone.
Verbal attacks, sexual assault, rape and street harassment are commonplace. Just ask a female friend or family member about getting public transport after dark.
Aside from all these issues, the personal alarm is also problematic because it puts the responsibility of criminal behaviour on the (would-be) victims. Women. As Laura Kipnis points out “I can think of no better way to subjugate women than to convince us that assault is around every corner”.
We place the responsibility of persistent and immediate danger on women, who then restrict their movements, reduce activities and live in a perpetual state of anxiety. That’s control.
Yup, the epitome of a modern, free, independent
woman.
Another issue is that the personal alarm suggests that women are unsafe only when out of the house – like when riding a bike – and that attacks are only perpetrated on the street by strangers. Yes, this happens a lot, but it is not the full picture.
The idea that women are only unsafe in public is a fallacy.
A Personal Safety Survey conducted in 2012 by the Australian Bureau of Statistics indicated that most instances of violence against women were perpetrated by someone known to them: around 74% of women who had experienced violence in the last 12 months, and 87% of women who had experienced violence since the age of 15, reported that the perpetrator was someone they know.[8]
Image: Lyndsay Williams. The Toronto Star.
Abuse of female cyclists occurs every day
Women know this abuse happens, but sadly, most men are unaware of the extent and impact gender and sexual harassment have on females and female cyclists.
A few recent news pieces have tried to
highlight the issue:
I am angry that the happiness and warmth that should be the focus for Mother’s Day is undermined by seemingly ‘nice and thoughtful’ gifts which are actually unchecked, unspoken and unseen consequences of the misogynistic control and abuse of women.
Perhaps a more apt sentiment for today is Happy Fearful Mother’s Day Cycling Mums!
I have hope though.
There are many amazing women and men who call out any behaviour that would make a mother, any woman, or any person, feel uncomfortable.
I salute these people.
I hope our cycling community shows it’s strength, voice and action to make sure ALL riders, including women, are made to feel welcomed, safe and respected every time they ride.
Perhaps then, we’ll have no need of panic alarms for female cyclists.
Here’s to hoping.
Have a safe Mother’s Day all.
Resources:
*Bates, L. (2018). Misogynation: The True Scale of Sexism. London, UK: Simon and Schuster.
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 co-travelers (those who walk, ride, drive (passenger) alongside), “by-standers” (those not going anywhere—for the moment), and other species and things. Wray links these different experiences of mobility to different political positions arguing the bicyclist tends to a more progressive (and preferable) politics as the cyclist is always located within his/her context whereas driving tends to isolate and insulate motorists from their environment.
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.
Image: Mary Kate McDevitt
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.
Work on my community bicycle PhD research project requires me to read a lot of academic literature on bikes. Whilst it is my immense pleasure, there is always more to read. Recently, I came across a review essay by Dr Jennifer Bonham (University of Adelaide) that summarised and appraised three key (and popular) American ‘bicycle politics’ books. This essay a very interesting read as it identifies critical histo-politico-social aspects of bicycling from each of the books in an accessible, succinct and thoughtful way. Woohoo! What a gift! So here is Dr Bonham’s full essay IDEAS IN MOTION: ON THE BIKE as a series of four blog posts. This first post covers the intro and background, followed by three more – one post each reviewing, in turn, the three bicycle books below. A massive thank you to Jennifer for her analytical synthesis explaining why riding a bike is a political act. Enjoy! NG.
Wray, J. H. (2008). Pedal power: The quiet rise of the bicycle in American public life. Boulder, CA: Paradigm Publishers.
Furness, Z. (2010). One less car: Bicycling and the politics of automobility. Philadelphia, PA: Temple University Press.
Mapes, J. (2009). Pedalingrevolution: How cyclists are changing American cities. Corvallis, OR: Oregon State University Press.
Since the mid-1990s,
bicycling has been identified as a solution to problems ranging from climate
change and peak oil to urban livability, congestion and public health. A
plethora of guidelines, strategies, policy statements, plans and behavior
change programs have been produced— especially in industrialized countries—in
an effort to encourage cycling. Despite many localities registering increases
in cycling over the past decade, English-speaking countries such as Australia,
Canada, the United Kingdom and United States continue to have extremely low
national rates of cycling. The benefits of cycling are widely accepted and
barriers well documented but changes are slow, uneven, and often contested. The
disjuncture between government rhetoric and commitment to bicycling (via
legislation, funding, infrastructure) foregrounds the broader cultural and
political context within which cycling is located.
Implementing pro-cycling1 policies is difficult in cultural contexts where bicycles/bicyclists are set in a hierarchical relation with automobiles/ motorists and the latter valued over the former. It is equally difficult to effect cultural change when decision makers fail to prioritize cycling on the political agenda. A key research problem has been to understand how the hierarchical relation between different travel practices has been established and reproduced. Often, this problem is approached by centering the automobile in the analysis:2 a tactic which positions the motor vehicle in a series of dichotomous relations with “other” travel practices—private/public, motorized/non-motorized, choice/captive.
Such dichotomous
approaches have been widely criticized for re-creating rather than undermining
established hierarchies.3
An alternative tactic
involves unpicking the mechanisms through which these categories are produced
and bodies are differentially valued. Recently the bike has been placed at the
centre of the analysis in an effort to unsettle its persistent marginalization.
However, this type of analysis will be limited if it simply reproduces the
bicycle/automobile dichotomy.
Throughout the late
twentieth century, “cyclists” and everyday practices of cycling have been
constituted through concepts and research practices within the field of
transport and positioned as problematic—in terms of safety, efficiency,
orderliness. But the past 15 years4 have
seen researchers from a range of disciplines—health, political science,
geography, sociology, urban planning and transport—creating new “versions” of
cycling.5
As they centre
bicycling in their work and offer recommendations on “what is lacking” and
“what should change” they also provide insights into the mechanisms by which
cyclists have been explicitly excluded from or marginalized within public
space, academic study and public policy. This literature is a fundamental part
of political and cultural change not so much for the veracity of its claims but
in re-constituting cycling as an object of study and opening the path to
alternative ways of thinking about and practicing mobility.
From the early 2000s,
there has been a steady growth in research into practices of cycling and
cycling sub-cultures.6
Arguably, this
ethnographically oriented work can be traced to Michel de Certeau’s seminal
essay Walking in the City,7 which made apparent the historical and
cultural specificity of contemporary travel practices. There has been a steady
growth in research into particular travel/mobility practices and sub-cultural
groups who identify through their mobility.8 The study of local cycling groups and
cycling sub-cultures challenges hegemonic meanings, which devalue bicycling,
and offers alternative mobility futures. They can also link bike riders to more
mainstream values and beliefs thereby questioning their marginal status. The
very practice of riding a bike and/ or being part of a cycling sub-culture is
implicitly political as it challenges dominant forms of mobility. However, some
individuals and sub-cultural groups are explicitly political as they use the
subject position of cyclist as a means by which to resist exclusion and
advocate for bike riding.
The books reviewed in this paper examine the bicycle culture-politics nexus in the context of the United States. They provide explanations for the marginalization of cycling but more particularly they are concerned with how to bring about change. Each author addresses culture and politics to different degrees, recognizing them as inextricably linked but emphasizing one or the other in their analyses. They draw upon research from health and environmental sciences, architecture, urban, and transport planning to support their arguments rather than reflecting on this knowledge as a fundamental part of contemporary culture or cultural change. Culture is discussed in terms of the sites through which meanings are attached to cycling—especially film and television, literature, advertising, and news reporting—and how these are being challenged through the bicycle cultures and everyday mobility practices that form part of a growing social movement in cycling.
Image: Bikeyface.com
Notes
Pedestrians, public transport users, scooter riders, roller bladers and so forth could be included along with cycling.
For example, James Flink, The Car Culture (Massachusetts: MIT Press, 1975); Peter Freund and George Martin, The Ecology of the Automobile (Montreal: Black Rose Books Ltd 1993); Mimi Sheller and John Urry, “The City and the Car,” International Journal of Urban and Regional Research 24 no. 4 (2000): 737–757.
Feminists from Butler to Hekman have been at the forefront of this critique. Judith Butler, Gender Trouble (New York: Routledge, 1990); Susan Hekman, The Material of Knowledge: Feminist Disclosures (Bloomington: Indiana University Press, 2010).
This timeline reflects research into everyday cycling in English-speaking countries.
Borrowing Annemarie Mol’s theorization of different versions of reality, I want to suggest we do not have a single object (the cyclist) which is studied through a different lens by each discipline; rather we create the cyclist in different ways through the methodologies we use within each discipline. Annemarie Mol, The Body Multiple: Ontology in Medical Practice (Durham: Duke University Press, 2002).
The Ethnographies of Cycling workshop held at Lancaster University in 2009 included presentations from a number of researchers working in this area since the early 2000s. http://www.lancs.ac.uk/fass/centres/cemore/event/2982/
Michel de Certeau, The Practice of Everyday Life (Berkeley: University of California Press, 1984).
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.
As
well as wearing my The
Cycle of Objectification outfit all day, I also attended a few afternoon
IWD women artist events at Griffith Uni, Southbank.
I
wanted to attend these events to support the showcase of feminist voices and feminist
work.
I
was especially keen to hear what some Brisbane feminist artists had to say and
see how they were translating their explorations of feminist issues through
their art practice.
Like me, quite a few participants had
made sashes, costumes, or were dressed in IWD colours.
The
first event I went to was at the Grey Street Gallery to hear Brisbane artist Genevieve
Memory speak about her exhibition Semiotics of the Dress. This
exhibition looked at the history and social significance of dresses.
Next
were three other local artists Jodie, Ashley and Renee, who are currently
exhibiting at the Machinery Gallery Windows, also spoke about their work and
ideations.
From
there the crowd moved to the Glass Box space. The Glass Box had a very interesting
curated exhibition showcasing a number of under grad female art students. It
was a very interesting exhibition drawing on a rage of voices, experiences and
issues. As well as music and artists explaining their work, the curators also
explained their process and intentions for the exhibition.
There was also a live gig by Brisbane musician Taana Rose (below), which was a real treat!
Tanaa Rose
There was also a proto-installation by a duo (I am sorry, I didn’t get their names!) who have an upcoming exhibition. They created a sample of their work yet to be installed in the concourse to explain their conceptualisations and what they wanted to achieve. I really liked the outdoor/interactive aspect of this presentation. It great to use the art college public space to share art with passers-by.
I
really enjoyed all the artist talks and have a new appreciation for the amount
of work and thought that these talented artists apply to their practice.
Image: Brisbane Art Guide
I was stoked to see that Louise Mayhew (Griffith Uni) had organised (for the third year) a Wikipedia-edit-a-thon. Wikipedia is one of the largest websites on the internet, with more than 40 million articles in more than 250 different languages, but women make up less than 10% of editors. This means women’s stories aren’t being told. This event is where you can edit Wikipedia to include women of note who do not currently have a presence on Wikipedia, or who are underrated, forgotten or invisible.
What a great idea!
I immediately
started researching a range of female cyclists and bike riders who are yet to be
fully recognised, or who have been forgotten in history who need to be
included.
It
was an action packed day full of creativity, community, and activism.
What a way to celebrate International Women’s Day!
International Women’s Day (March 8th) is a global day celebrating the social, economic, cultural and political achievements of women. It also marks a call to action for accelerating gender parity. The theme this year was #BalanceforBetter.
The issue I am addressing is the objectification and commodification of women.
The base is a green skirt and purple top as per the International Women’s Day colours (white, purple and green). With it, I wore a necklace, headdress and a sash I had made.
The outfit is all made of recycled materials.
It uses bicycle inner tubes, wheel spokes and bike parts, broken jewellery, second-hand objects and curb-side barbie dolls.
The sash is reminiscent of a beauty pageant, yet echoes the idea that even though women may feel free to move, they are in many ways still ‘keep in line’.
The blondes are at the top, while the brunette (representing any/every ‘other’) is at the bottom of ‘the beauty hierarchy’.
The chocker necklace is made with doll’s high heel shoes to represent the awkward uncomfortablity of women’s fashion.
The headpiece mixes themes of gender expectations, worship, money, sex, religion, plastic surgery and armour together into a quasi-tiara-cum-pagan headdress.
What was the reaction?
I wore this outfit throughout the day. I was working across two
Griffith Uni campuses on the day. This meant that I not only wore it at work
and in my classes (much to the amusement of my students), but also around the academic
office sand in any meetings I went to as well as on public transport going to
and between campuses on the day.
The morning train ride was the most interesting. It was a packed peak-hour train and most people who were crammed in were still waking up. Some people looked at me as if I was crazy. It did take some guts to wear this on the early morning packed commuter train. We were sandwiched in and there was a big group of school kids who were standing behind me looking on incredulously when I asked a fellow traveller to take a quick photo.
I took a few photos throughout the day at different locations – like the one below with Captain Marvel which I just couldn’t resist– hilarious!
I was surprised by how many staff and academics asked for photos.
The students totally got it.
All day I had random calls of ‘good on ya!’, ‘Happy Women’s Day’ and ‘looks great!” which was lovely. I had a strapping young guy call out over the street ‘I love your headpiece!’ and wave, which was awesome.
I know I looked over the top.
I designed the headdress in particular to be a little provocative and to be a little uncomfortable to look at. I wanted my nose to ‘poke out’ between her naked legs.
There were a few design features I had built into the outfit that had a lot more meaning to it than you could get just by looking at it. The brave few who had the guts to come up and talk me were the ones who got to hear about all the intricate nuances, motifs and details.
As an ensemble, it is bright, unusual and low-tech. I wanted to
mash lots of ideas together. A surprising number of people came up to chat to
me about the outfit and to see it up close.
The outfit was a good way to start discussions about important women’s issues. I felt like this year I was raising eyebrows and raising awareness!
If any Brisbane riders are looking for some extra motivation or want to meet some like-minded people, Chicks Who Ride Bikes (CWRB) have just announced their first event for 2019 – it’s a breakfast panel!
I’m looking forward to this event and have already got my ticket.
If you don’t know who CWRB are, or have not yet heard about the Climb Every Mountain Breakfast Event – then read on!
Image: Chicks Who Ride Bikes
What is CWRB?
Chicks Who Ride Bikes is a social network connecting women around the world through a shared passion for cycling.
Founded in Brisbane in 2013, CWRB is the fastest growing women’s cycling community IN THE WORLD!
CWRB hold some great events and work hard to build a welcoming and engaged community. Head Chick Jordana Blackman must be one of the busiest people I know because I not only run into her at cycling meets, races and CWRB events, but she is also often travelling all over the country (and beyond) working on all manner of major cycling tours, events and media junkets…Impressive!
For this event, CWRB is hosting a breakfast with a panel of three Aussie female cycling icons.
I really like the idea of merging breakfast with the panel event.
The panel has a great line up (see below) and I’m keen to hear the speakers unique experiences, advice and stories. It will also be good to meet other attendees.
Here are the event details that CWRB released this week.
Join us for a lovely breakfast and coffee, meet some like-minded ladies and ‘climb your mountain’.
The event is hosted by Olympian and cycling commentator Katey Bates who will be joined by a panel of legends including Chief CWRB Jordana Blackman, Aussie cycling legend Loren Rowney and Media guru Jane Aubrey.
The panel will share the ups and downs of their life and career, their strategies to tackle challenges, embrace the stumbles, and come out on top… or at least come out with a smile on their face and some good stories to tell!
We’ll have some incredible door prizes and our full range of 2019 CWRB kit to try on.
Image: Compfight cc
The Host
Katey Bates An Olympian and world champion cyclist, Katey loves her cycling like Eskimos love their ice. Fuelled by a passion for two wheels, she scaled the heights of international cycling.
Her stacked results sheet is highlighted by winning a coveted rainbow jersey with world championship victory in the points race, Commonwealth Games GOLD at back to back games, and a green and gold National champions jersey o the road.
Katey is one of only two Australian women to represent Australia at the Olympics in both track and road cycling, and since retirement, works in broadcasting, commentating on major international cycling events such as the Olympic and Commonwealth Games, World Championships and the Tour Down Under.
The Panel
Jordana Blackman Chief Chick at Chicks Who Ride Bikes, Jordana was drawn to cycling after a shock cancer diagnosis in her 20s. While in recovery, she saw a poster for a Ride To Conquer Cancer event at her local cafe, and decided to challenge the 200km in 2 day ride ….. but there was just one problem.
After buying her first bike (and falling off it on more occasions that she’d like to remember), she rode her first charity bike event alongside her partner and 2,000 other fundraisers – each of which had been touched in some way or another by cancer.
She spent a lot of time training on her own or on an indoor wind trainer because she couldn’t find a group of girls to ride with at her pace, so when she moved interstate in 2013, she decided to create a Facebook group to make friends and meet other women who rode, and Chicks Who Ride Bikes was born.
Loren Rowney Over half a decade, Loren Rowney was a highly sought after rouler in the international cycling scene. Riding for the world’s best teams including Mitchelton-Scott and Canyon/SRAM, as well as wearing the green and gold for the Australian National Team, Loren was known for her tactical know how, resilience, and ability to make her team mates smile.
An avid blogger about mental health and the challenges she has faced while transitioning from a professional sportswoman to civilian, Loren remains a keen road and MTB cyclist, with a passion for seeing women achieve equal rights and equality in sport.
Jane Aubrey Over the last two decades, Jane’s career has spanned journalism and production working on the world’s largest sporting events including Olympic & Commonwealth Games and has held media and operational roles in UCI teams, WorldTour events and the inaugural Indian Pacific Wheel Race.
A former Editor at Cyclingnews and Cyclist Australia & New Zealand, Jane has also worked in the Public Affairs Unit teammates Department of Defence of Australia, and as Media Manager for Basketball Australia and Athletics Australia.
Now providing consulting advice in communications and public relations, Jane’s spare time is spent preparing to take on some of the world’s highest mountains and she’s working on a plan to conquer the Seven Summits.
Register for tickets
The breakfast is being held at the Shipp Inn (Southbank) on Thursday 28 February 2019 at 7:00 am – 8:30 am AEST.
