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Road Scars: Place, Automobility, and Road Trauma

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Abstract

Road Scars is a highly visual scholarly monograph about how roadside car crash shrines place the collective trauma of living in a car culture in the everyday landscapes of automobility. Roadside car crash shrines—or what I call road trauma shrines—are vernacular memorial assemblages built by private individuals at sites where family and friends have died in automobile accidents, either while driving cars or motorcycles or being hit by cars as pedestrians, bicyclists, or motorcyclists. Prevalent for decades in Latin America and in the American Southwest, roadside car crash shrines are now present throughout the U.S. and around the world. Some are simply small white crosses, almost silent markers of places of traumatic death. Others are elaborate collections of objects, texts, and materials from all over the map culturally and physically, all significantly brought together not in the home or in a cemetery but on the roadside, in drivable public space—a space where private individuals perform private identities alongside each other in public, and where these private mobilities sometimes collide with one another in traumatic ways that are negotiated in roadside shrines. Based on nearly two decades of fieldwork on the roads of the American Southwest, this book works through photography and visual/material/spatial analysis to show how, one at a time, road trauma shrines perform a cultural trauma to drivers driving by them, forming a fragile but palpable and melancholy collective of drivers who sense road trauma together even if they do not know that they know road trauma themselves.
Robert Matej Bednar,
Road Scars: Place, Automobility,
and Road Trauma
(Rowman & Littlefield, 2020)
Road Scars
is a highly visual scholarly monograph
about how roadside car crash shrines place the collective
trauma of living in a car culture in the everyday
landscapes of automobility. Roadside car crash
shrines—or what I call road trauma shrines—are
vernacular memorial assemblages built by private
individuals at sites where family and friends have died in
automobile accidents, either while driving cars or
motorcycles or being hit by cars as pedestrians,
bicyclists, or motorcyclists. Prevalent for decades in Latin
America and in the American Southwest, roadside car
crash shrines are now present throughout the U.S. and
around the world. Some are simply small white crosses,
almost silent markers of places of traumatic death.
Others are elaborate collections of objects, texts, and
materials from all over the map culturally and physically,
all significantly brought together not in the home or in a
cemetery but on the roadside, in drivable public space—a
space where private individuals perform private identities
alongside each other in public, and where these private
mobilities sometimes collide with one another in
traumatic ways that are negotiated in roadside shrines.
Based on nearly two decades of fieldwork on the
roads of the American Southwest, this book works
through photography and visual/material/spatial analysis
to show how, one at a time, road trauma shrines perform
a cultural trauma to drivers driving by them, forming a
fragile but palpable and melancholy collective of drivers
who sense road trauma together even if they do not
know that they know road trauma themselves.
... This definition reduces shrines to a material focus of religious activities, while including the elements of landscape features and spiritual forces. However, secular enshrining has become more ubiquitous in Western societies, such as wayside memorials to lost loved ones, for example, road accident shrines created by mourning relatives (Bednar, 2020;Clark & Franzmann, 2006) and emergent sites of tourist-created attractions (Lovelock, 2004;Ring, 2021). ...
... Similarly, memorial sites that encourage tourism pauses have been studied in the context of the government and tourism organisations that manage signage, routes and other infrastructure around such places (Azaryahu & Foote, 2008;Foote & Azaryahu, 2007). Wayside shrines, the memorials to vehicle accident victims tend to result in the assemblage of objects that reflect funereal meanings, such as flowers and crosses (Bednar, 2020). Such institutional signals frame traveller interpretations of place meaning even as they may be contested (Soja, 1989(Soja, , 1996. ...
Article
This paper explores the traversing shrine Pooh Bear's Corner as a dynamic place of power arising from pauses in travel dedicated to the act of traversing. Using a boundary work lens we examine how modalities of pausing—taking pause, giving pause, and making pause—create significant orientation points within journeys. Through interviews and field research, the study captures the narratives of travellers, highlighting the site's role in enriching the travel experience and cultural landscape. The findings emphasize the importance of pausing as temporary cessations in motion along the journey. This research contributes to the field by introducing the concept of traversing shrines, offering insights into their creation and significance as communal memory sites along travel routes.
... Roadside crash shrines are places built by ordinary people to mark the place where someone they know has died in an automobile accident, either while driving cars or motorcycles or being hit by cars as pedestrians, bicyclists, or motorcyclists. Prevalent for decades in the Southwestern U.S. and in Latin America, roadside shrines are now present throughout the USA and around the world (Anaya et al., 1995;Everett, 2002;Bednar, 2020). They are a distinctive form of "deathscapes" (Maddrell and Sidaway, 2010) that function as both "grassroot memorials" (Margry and Sánchez-Carretero, 2011) and "spontaneous shrines" (Santino, 2006), which have proliferated globally since the 1990s. ...
... But shrines, and the objects within them, are not only relics. Roadside shrines form a set of materially and visually evident traumatic scars (Bednar, 2020). Each shrine is a scar. ...
Article
Full-text available
This is an essay about how the material remains of automobile crashes remain in place to give road trauma a performative dimension through material objects. The paper draws on two decades of fieldwork on multiple roadside shrines throughout the American Southwest, but focuses on the site of the 1989 Alton school bus crash, which claimed the lives of 21 junior high and high school students in Alton, Texas, a small town on the border between Texas and Mexico. My analysis focuses on the way the trauma of the crash lives on in the materiality of the site—how it is structured visually, materially, and spatially at the shrine, but also how it is situated in relation to the adjacent intersection, guardrails, and fence, as well as the quarry and city park below. I argue that the shrine ensures not only that lost bodies receive a material afterlife in the form of a commemorative memorial, but also that the trauma of losing those lost bodies takes on a material afterlife in the structure of the site as well. By integrating both of these sets of material afterlives, the shrine becomes capable of translating Alton's collective trauma to a much broader collective made up not only of subsequent generations of Alton residents, but also of anonymous non-residents, forming a vast trauma collective that is stretched across time but always anchored to the materiality of the site.
... Анастасия Карасева. Автомобильные аварии и постсоветская дорожная этика на колымских трассах И С С Л Е Д О В А Н И Я Vardi 2014; Bednar 2020;Solomon 2021] . Как результат, в критических англоязычных работах о дорожных авариях преобладает дискурс насилия (ср . ...
Article
Full-text available
This article debates with the literature on modern accidents, with a specific focus on car accidents. Modern accidents are typically analysed as technology-generated events outside the moral economies of modern societies. By analysing the differences in how residents of settlements along the Kolyma roads of the Magadan region of Russia recount and remember the so-called “summer” and “winter” accidents on the road, the author highlights the special symbolic status of accidents that occur in freezing weather and explains it in terms of “moral breakdown” (a term by J. Zigon). In this situation, habitual moral actions become risky or impossible, forcing the actor to make an ethical choice. “Moral breakdown,” in turn, is considered to be an effect of post-Soviet changes in the infrastructure of roadside assistance, which are driven by the scaling of the settlement system and the intensification and autonomisation of intra-regional mobility, interpreted by the Kolyma inhabitants in terms of moral decline. Thus, the article offers a historically contextualised interpretation of modern accidents, considering the moral and infrastructural changes in the life of Kolyma settlements during the post-Soviet period.
Article
Full-text available
This paper develops an outline for conceptualising the ontology of automobility. It does so not through engaging with traditional metaphysical ontological discourses but by focusing on the politics of ontology construction. That which goes by the name "automobility" is a political order, it is argued, that may be described as an ontocracy. Spatially, automobility circumscribes an ontosphere. The science through which automobility represents, constitutes and reproduces itself is ontology. The practitioners and personnel of this science may be described as ontologists, the agents who perform the routine work of sustaining what we call "the ontos of automobility. " Ontography is the work of reality inscription, of écriture, by which the political ontology of automobility is constituted and sustained. All the above are intertwined with, components of, made possible through, the exercise of ontopower, a form of constitutive power. Collectively, these terms allow for the identification of the ontopolitical activities and practices, agencies and properties, through which the automobility ontos is constituted, of which they are each reflexively components. The political ontology of automobility that is outlined in this paper is not unique to automobility, but is one example of, manifestation of, constituent element of, something larger, the political ontology of the late-Anthropocene. The concluding section of the paper contrasts the political ontology that is outlined here with the claim that the ontology we inhabit is a "mobilities ontology. "
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