ABSTRACTFOR ALL THE BROTHAS WHO AIN'T HERE: ROADSIDE MEMORIALS AS AFRICAN AMERICAN MATERIAL CULTURE AND PERFORMANCE IN DETROITByLisa A. FlaggIn urban cities throughout the United States, roadside memorials have become a common symbol of public commemoration for persons who have died tragically in public places. I define roadside or spontaneous memorials as collections of physical objects or material symbols organized in an orderly or seemingly haphazard fashion, with the intent of performing mourning, grieving, or commemorating rites for persons who have died tragically. In some instances, grieving family and friends of the deceased create these memorials. In other cases, like those linked to the Oklahoma City bombing and the tragedy of 9/11, persons unknown to one another or even the deceased, may erect or contribute to a shrine in mourning, to commemorate the dead, and to sympathize with the living, as well as offer empathy for the surviving family. These memorials range from the simple to the elaborate and may appear orderly or haphazard. Mourners leave material items that vary in size and makeup and often include but are not limited to crosses, photographs, flowers, written messages, candles, toys, and single, or multiple collections of teddy bears. Despite differences in makeup, roadside memorials are similar in that they mediate tragedies that occurred within the public realm and they emphasize the sacredness of the spaces where they stand. Detroit, Michigan, the location of this study, has a considerable population of these memorials and as this study will illustrate, local residents have unofficially accepted roadside memorial constructions as both a ritual and a testament of mourning. My research questions are: Are Blacks becoming less religious in their responses to tragic public mourning? In what ways do roadside memorials in Detroit contribute to African American democratic participation in the public sphere? In what ways do Black Detroiters view their rights to uses of public space? Lastly, in what ways could economics contribute to African American participations in roadside memorial making in Detroit? This research was conducted over 3 years of fieldwork, where a total of 17 memorials were photographed and monitored for material changes. Some of the memorials have lasted throughout the duration of the study, while others have been physically removed, and still others have been late additions during the final year of study. My theoretical approach is rooted in David Prown's material culture theory using an interpretive method of analysis as well as Jürgen Habermas' conceptualization of the public sphere. This study seeks to contribute to both the growing literatures on roadside memorials and African American history and culture.
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