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This article examines the historiography of cycling in the United States, highlighting notable works produced within the last couple of years. The author also considers several themes that are not well represented in the current literature. In particular, he suggests that scholars might focus on issues related to planning and policy, the environment, and youth studies.

This essay reviews scholarship which has focused on the bodies and embodied experiences of people moving and being moved. Scholars have long been interested in how physical bodies move through space and how actors perceive space during movement. This attention to embodied experience includes phenomenological engagements with the environment, sensorial perceptions during movement, and emotional entanglements with ways of moving through space. The essay then examines studies of transportation that analyze how gender, class, race, and national identity (and the intersections thereof) affect how a person experiences, uses, and ascribes meaning to modes of transportation. The essay demonstrates that just as experience and subjectivity shape transportation choices, so do transportation choices shape experience and subjectivity.

In his reply to my diatribe about the crisis of transport and mobility history, my friend Peter Merriman casually drops the term “modernist” three times (one time in combination with “desires”), as if to suggest that mine is a backward struggle. He seems to ask: haven’t we now moved into the postmodern condition, beyond the illusions of grand narratives and all-permeating questions, into a meadow of a thousand blooming flowers? Apart from the fact that Mao was more modest than Merriman (Mao used ba¯i, a hundred, not qia¯n, a thousand, my Chinese teacher here in Shanghai explains to me, and he used “blossoming” rather than “blooming,” though the difference between the two escapes me with my limited mastery of English), Peter might be right: I confess I am an antimodernist modernist. Like Deng Xiaoping, for whom this term was coined by the Chinese historian Wang Hui and with whom (for several reasons) I don’t like to be compared, I like to stir things up to keep us awake. I need to ask questions—often with a vengeance. Perhaps the main difference between Peter and I is that I dare to use the word “us.” I feel a member of an association, while Peter might be considered a monad in a network. While I bask in the illusions of a community of scholars, Peter advocate a mild postmodernism, perhaps feeling more at home in a fragmented environment, of which even the mobile practices of the Australian Pitjantjatara form a part. Do we have a case of Gesellschaft versus Gemeinschaft here?