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Cars as Material Culture

"Material Culture is the study through artifacts of the beliefs... of a particular community or society at a given time... frequently used to refer to the artifacts themselves..." (Prown, 1982, 1)
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2019 Prius

Which car do you think a suburban white man with a vaguely blue-collar background is going to purchase? 
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2019 F-150 Raptor

What sensibilities are on display?

Material culture is durable in that the material produced by a culture more often than not outlasts the particular era of cultural expression that produced it. Cars tend to reflect this in the mythology surrounding the design and production of vehicles. Design stylings of cars, with noted exceptions, adhere to trends based on the era of their production. In the '60s, family sedans and wagons were massive and "boatlike" with all the handling of a mattress. Fuel economy was abysmal with some models reaching as low as 6 miles to the gallon. In the 70s, the Arab Oil crisis fundamentally changed the face of consumer demand; now more and more cars were small, cheap Japanese imports. They were light yet durable and American manufacturers attempted to ape this styling throughout the 80s. In order to meet national fuel standards, manufacturers of the 70s choked their engines. By the 80s, cars attempted to adopt "futurist" aesthetics and the new technology of fuel injection. The 90s saw the white American family trade in station wagons for minivans; by the 2010s, those were replaced with extended cab trucks. 

Because car manufacturers seek to appeal to specific market segments with each vehicle they produce, each model adopts a reputation based on how it is used. From this reputation, a rich mythology is born. How many times have you heard the joke, "Fiat stands for 'Fix It Again, Tony?'" That Subarus are good in the snow or that Toyotas are bulletproof? 

More myths are born, this time archetypes about who owns a kind of vehicle. What do you assume about the owner of a 90s Honda Civic Hatchback with a modified exhaust? BMW drivers? Someone with a Volkswagen van? Notice how someone saying they own a Lamborghini is a statement of prestige, the particular model not necessarily relevant. 

Compare the choice to purchase a new car as opposed to puchasing a used car and restoring it so that they have comparable levels of performance and comfort. What kind of person would be willing to put in the time, effort, and money to do the latter? 

Cars as Statements of Identity

Oring (1994) argues that the study of folklore is rooted entirely through the interrogation of group identity, itself existing as an intersection of personal identity. In the past, this was concerned with defining a unique "spirit" of a folk group, now folklorists emphasize how this group identity adapts its expression through time (Sims and Stephens 2011, 23). Think back to your family. What car did you ride in as a kid? What cars did your parents ride in as kids? 

Note how Prown (1982) defines Material Culture similarly to how Sims and Stephens (2011) defines Material Folklore. The difference is that Material Culture primarily applies to broader cultural groups as opposed to folk groups. When examining automobiles as artifacts, it is as Sims and Stephens (2011) states: the line of where folklore becomes popular culture is highly blurry. To mediate this uncertainty, I would like to focus on the points where automobiles exist as a symbol of a folkish Identity. 

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