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1.
Drawing on qualitative interviews with Mixed martial arts (MMA) athletes and stakeholders, this study aims to investigate the relationship between, on the one hand, MMA as a spectacle and imaginary world, and on the other, the fighters’ experiences of violence, pain and ‘the real’. Analytically, we are influenced by the literature on the spectacle and on hyperreality. The results show that athletes’ negotiations concerning the sport largely connect to a particular way of approaching violence – culturally and in terms of physical experience. On the one hand, there is a desire to portray MMA as a civilized and regulated sport. The athletes develop different strategies by which to handle or renegotiate the physical force and violence in the cage. On the other hand, however, the fighters’ bodily control and management of their fear sometimes breaks down. When the spectacle of the octagon becomes ‘real’, the legitimacy of the sport is questioned.  相似文献   

2.
Abstract

In this paper, we explore and reflect critically on what elite sport may expect or fear from genetic technologies. In particular, we explore the language in which we (where ‘‘we’’ denotes scientists, sports scientists, the media, sports coaches, academics) tend to speak about genetics, elite sport, and the human body – we call this language ‘‘gene-talk’’ – which imagines the world of elite sport as one in which genes were always dominant in athletic performance. The dominant question here seems to be whether what is thought to be possible ought to be, and can be realized. We unpack the question by asking whether the practices needed for genetics to intervene so powerfully in elite sport exist in the straightforward and uncomplicated manner that the ‘‘gene-talk’’ literature seems to suggest. We argue that there is a lack of relevant studies to support and analyse the notion of sports performance as an immensely rich and complex practice.We conclude that elite sport may be more complex and heterogeneous than ‘‘gene-talk’’ has imagined to date.  相似文献   

3.
The intersection of sport and education is a potentially powerful site for the production of class and gender. This paper examines how the relationship between sport and education can also serve to (re)produce ideas about ‘race’. Drawing on research conducted during my time as a coach of the first XV rugby team at an elite private school in Australia, I consider how whiteness creates the ‘other’. In particular I highlight how, despite their absence, the Pacific Island ‘other’ is (re)produced through stories that coaches share during training. These stories revolve around the themes of the ‘natural’, fear and violence and commodity. As themes they resonate with a larger meta-narrative that informs dominant ‘white’ culture on Pacific Islanders in Australia. Such stories have the power to shape students’ subjectivities, both of themselves and Pacific Islanders. Deconstructing the white-stream narrative identifies sport settings in education as important pedagogical sites where ‘race’, class and gender are learned. As such, there is a need to utilise critical pedagogical approaches in the education of sports coaches.  相似文献   

4.
Explaining that it is not possible to divide human activity (political, economic, social, sport, etc.) into different sectors, as they all originate from the same actors, Norbert Elias and Eric Dunning thus came to formulate the central hypothesis of a network which linked the process of pacification of customs, the development of a parliamentary system for society, the state monopoly of violence, the euphemisation of violence in the aristocracy, the genesis of sport and, by recursion, the roles and functions of modern sports in the state control of violence and the learning of self-control. Elias and Dunning contrast modern sports with the ancient games, euphemisation and the persistence of violence, ‘sport’ leisure characteristic of ‘modern’ societies and traditional games in the ‘ancient’ societies, which accompanied the religious calendars and rites of passage. But do they really question society? This paper shows how the problems posed by Elias' theory are, essentially, of three types: first, those linked to the methodology used; second, those related to the limits imposed by the notion of self-constraint; and, finally, those concerning the pacifying function attributed to sport.  相似文献   

5.
If there is one phenomenon which highlights the lack of role distance of certain sport actors, it is obviously hooliganism. In the mid-1980s, Norbert Elias and Eric Dunning became interested in the role played by modern sports in the ‘civilising process’ and, analysing the violence of sport crowds, introduced a culturalist interpretation of the actions. They were considered to be the work of members of the ‘rough working class’, who were less advanced in the ‘civilising process’ and had still not achieved sufficient self-control. In these groups, characterised by social functioning in the form of a segmentary bond, violence was thought to be a traditional way of resolving conflicts, a significant aspect and essential part of their ethos. This is an over-determined interpretation of the violence of sports crowds which naturalises and socialises this violence. This vision poses a problem, that of the negation of any logic on the part of the actors involved. This viewpoint leads us to consider violence as a social product and a ‘practical accomplishment’, the result of the way in which supporters interpret and live in the world that surrounds them, and, as such, it is the individual and collective motives and purposes that should be investigated.  相似文献   

6.
Abstract

The vast majority of social scientific studies of sport have been secular in nature and/or have tended to ignore the importance of studying the religious aspects of sport. In light of this, a recent study has sought to encourage sociologists of sport not to divorce the ‘religious’ and the ‘sacred’ from their studies. In response to this call, the goal of the current essay is to explore how the conception of Christianity as ‘public religion’ can be utilized to help justify the use of a Christian sociological approach for studying the social scientific aspects of sport. After making a case for Christianity as public religion, we conclude that many of the sociological issues inherent in modern sport are an indirect result of its increasing secularization and argue that this justifies the need for a Christian sociological approach. We encourage researchers to use the Bible, the tools of Christian theology and sociological concepts together, so to inform analyses of modern sport from a Christian perspective.  相似文献   

7.
In recent years there has been growing interest over the role of major sport events and the sports industry. The aftermath of 2008 global crisis exposed the myth of ‘end of history’ and raised several questions over the role of management and organisational practices and theories in all aspects of human activity, including sport. This article reviews the emergence of critical management studies (CMS) as a field within management and organisational studies. We focus on critical performativity theory (CPT) as a key concept of re-configuring managerial practices. We add our voices to those asking for more critical output in sport management and point out the potential contribution of CMS in sport and especially of CPT. Finally, we propose ‘student as producer’ as a pedagogical framework to act as a possible basis for incorporating critical theories into higher education teaching. We argue that this framework can contribute significantly towards providing future graduates with the skills and knowledge to enable them to deal with the contemporary challenges of modern sport’s industry and wider society.  相似文献   

8.
David Fairchild explains that sport is an evocative symbolic system that demonstrates the apparently ‘natural’ division of humans into two separate and dichotomous genders, and also demonstrates the apparently ‘genetically based’ hierarchy between the genders in terms of sporting results. Additionally, this hierarchy of performance translates into a hierarchy of authority, such that men occupy the most powerful positions in coaching, administration and the sports media. The initial section of this paper will follow on from Fairchild to suggest some changes that are necessary before women will gain semantic authority over their participation in sport. The paper will then suggest that the expansion of the discursive space in sport to include alternate standpoints produced by women [and other marginalised groups] can follow tactics employed by feminist standpoint theorists to expand discursive space in other fields. The final section of the paper will look at how a feminist politics in discursive sport will need to challenge what William Morgan has suggested is the recently acquired dominant position of ‘interpretative broad internalism’ in sport philosophy as one of the foundational underpinnings of internalism explains sport as a perfect practice. This underpinning has been used in substantive practice to undermine the knowledges of women athletes and commentators. This final section will look at some examples of translating private authorship into political authority for women in sport.  相似文献   

9.
Since the beginning of the 1980s, sport has appeared to be the last recourse against the worsening of living conditions, lack of job security and the ghettoisation of certain boroughs that stand out mostly because of continuing urban riots and juvenile violence. All of this is continually exaggerated by the media and politicians in their continual desire to dramatise and exaggerate. Certain sub-issues immediately emerge: what are the theoretical or ideological foundations on which this concept of making sport a lever for preventive policies is based? And what sport are we talking about? Is it the physical activities and sport (PAS) practised in the schools and institutes, civil sport or sport in the streets? Why do young people increasingly abandon civil/federated sport to practise ‘adventure sports’ or self-organised sports? Can self-organised sports and, more precisely, sport played outside the tower blocks favour the ‘self-control of impulses’? And if they can, under what conditions can they favour socialisation and contribute to preventing vandalism or violent acts? If it must be admitted that the links between sport and education, sport and prevention, sport and insertion, etc., are considered to be self-evident, they are rarely analysed or questioned.  相似文献   

10.
For centuries, colonizing governments have utilized cultural policies to eliminate Aboriginal culture, to make ‘citizens’ out of Native peoples in part by forcing them to relinquish language, cultural practices and traditions and have encouraged them to embrace mainstream values and cultural practices. In the Canadian context, sport has been utilized by the Canadian government as a civilizing agent to assimilate Aboriginal peoples. This paper analyses the history of this process in Canada and explains how Aboriginal leaders inverted this process to achieve self-determination through sport, in particular through the North American Indigenous Games and the World Indigenous Games. In this sense, we argue, sport has been historically contested terrain, wielded to disempower and to empower Aboriginal peoples.  相似文献   

11.
《Sport Management Review》2020,23(1):155-169
This article analyses how national sport federations (NSF) in organised sport in Germany respond to sport-related political requirements to develop a comprehensive policy for the prevention of sexual violence. Referring to theoretical approaches of self-governance of organisations, data was collected from a quantitative online survey with all NSFs and qualitative interviews with their ‘commissioners for the prevention of sexualised violence’. Findings reveal the vital role of the position of commissioners and a high relevance of socio-structural capacities of the organisation for a comprehensive prevention policy.  相似文献   

12.
George Bernard Shaw's early romantic novel about a prizefighter, Cashel Byron's Profession (1882) is possibly the first literary treatment of the risks, compulsions and social hypocrisies surrounding professional sport. It offers a critique of class, work and leisure, of the nineteenth-century bildungsroman, of violence as a spectacle and of the distinction between professional and amateur. In the ‘Preface’ and ‘Note on Modern Prizefighting’, added to the 1901 edition, Shaw provided both a history of prizefighting and a trenchant critique of the public taste for violence which, as he saw it, encouraged the emergence of professional boxing with gloves, under the Queensberry rules, as an even more brutal and dangerous spectacle. Shaw's intimate knowledge of the world of prizefighting, in decline in the 1880s, and his examination of the life of an athlete in a dangerous ‘profession’, open up a critical juncture in the history of modern sport.  相似文献   

13.
Sports studies is currently dominated by the intellectualist approach to understanding skill and expertise, meaning that questions about the phenomenological nature of skilled performance in sport have generally been overshadowed by the emphasis on the cognitive. By contrast, this article responds to calls for a phenomenology of sporting embodiment by opening up a philosophical exploration of the nature of athletic being-in-the-world. In particular, the paper explores the conceptualisation of immanence and transcendence in relation to the embodied practice of dance, engaging with Merleau-Ponty’s important insight that the body can be a source of transcendence. I also draw on data from in-depth qualitative interviews with professional contemporary dancers to explore dancers’ concepts of ‘being in your body’ and ‘being in the moment’, and to suggest that during the actual embodied practice of dance, dancers do not experience transcendence and immanence as they are conceptualised in philosophy. Rather, I argue, dancers experience a third mode of being that is somehow in-between these two binary terms. I have called this ‘inhabited transcendence’.  相似文献   

14.
Abstract

Science plays an increasingly important role in sport. Innovative high-tech equipment and research-based exercise regimes are vivid examples. In more subtle forms, scientific ways of thinking impact how sport is understood and practiced. I examine the possibilities and limits of scientific rationality in the set-up of competitive sport. Standard requirements on reliability and validity make sense when it comes to the quest for equal opportunity, and for fair and impartial evaluation of performance. However, whereas the instrumental aim of science is ‘certified’ knowledge, I argue that sport has primary meaning and value in itself. In further analysis of the normative structure of sport, an alternative ludic rationality emerges with elements of merit, chance and luck. I argue that sport is structured to cultivate not only athletic but human excellence. I conclude that upholding ludic rationality, operationalized in norms for fair play, is crucial for realizing sport’s characteristic values.  相似文献   

15.
Words On Play     
In his article, ‘Recovering Humanity: Movement, Sport, and Nature’, Doug Anderson addresses the place of endurance sport, or more generally sport at large, as a potential catalyst for the good life. Anderson contrasts transcendental themes of Henry David Thoreau and Ralph Waldo Emerson with the pragmatic claims of William James and John Dewey, who focus on human possibility and growth. Our aim is to pursue the pragmatic line of thought championed by James and Dewey as a contrasting but not mutually exclusive motive to Anderson’s analysis. We contend that movement can provide humanizing possibilities even more pronounced for those subscribing to pragmatic themes (i.e., growth and the strenuous mood). We will use running and cycling to demonstrate how the strenuous mood enhances the possibility for this humanizing condition. Specifically, we argue that moving in a committed fashion allows us to deepen our relationship with the respective practice and thus opens the possibilities for ‘recovering our humanity’.  相似文献   

16.
Zero-sum aspects of sport have generated a number of ethical concerns and a similar number of defenses or apologetics. The trick has been to find a middle position that neither overly gentrifies sport nor inappropriately emphasizes the significance of winning and losing. One such position would have us focus on the process of trying to win over the fact of having one. It would also ameliorate any harms associated with defeat by pointing out that benefits like achievement, excellence, and moral development are available to winner and loser alike. Relying on the notion of ‘frame’ introduced by Polanyi, I argue that this approach underplays the poignant drama of sport (including the sting of defeat) and thus, seeks redemption at too high a cost. I argue for a version of red-blooded competition that is justified more by transcendence than mitigation, more by a willingness to play again tomorrow than civility during any single contest. I analyze sport in terms of its receptivity to such repetition and find that epistemological uncertainty, enhanced by the presence of chance in sport, renders repeat engagements both sensible and attractive. I conclude that sport verdicts, unlike outcomes in war, business, and love, do not settle things. Rather they invite both winner and loser alike to ‘play again tomorrow’.  相似文献   

17.
We argue that new meta-theoretically based applications of non-traditional perspectives of knowledge in science, and sport science, that highlights the question of ‘being woman’, and our understanding of woman as a social and biological being through sport, can enrich the general understanding of gender, identity, body and sport by developing and deepening a critical humanistic sport science perspective through athletes’ artistic reflections of their own athletic female body.  相似文献   

18.
《体育哲学杂志》2012,39(2):201-217
Despite a prevalence of articles exploring links between sport and art in the 1970s and 1980s, philosophers in the new millennium pay relatively little explicit attention to issues related to aesthetics generally. After providing a synopsis of earlier debates over the questions ‘is sport art?’ and ‘are aesthetics implicit to sport?’, a pragmatically informed conception of aesthetic experience will be developed. Aesthetic experience, it will be argued, vitally informs sport ethics, game logic, and participant meaning. Finally, I will argue that embodying pragmatic conceptions of art as its ideal metaphor re-opens space to best realize the deep potential of sport as a meaningful human practice.  相似文献   

19.
The purpose of this study is to resolve ‘moral conflict’ in sport and to present a better approach with respect to right actions for sports participants. While acknowledging that there are many positive values or principles (e.g. Olympism) in sport, some ‘moral conflict’ in sport might still arise and therefore cannot be easily resolved. By introducing Hare's two levels of moral thinking (i.e. intuitive level and critical level), I first clarify the question ‘Why do moral conflicts appear?’ That moral conflicts may arise normally is because people or philosophers tend to think that moral principles ought to be simple and general. In the general situation, it would be fine to follow these kinds of principles when there is no conflicting situation. But in a particular context, there might be a problem. It would be impossible to resolve a conflicting problem if we do not think critically. Second, I suggest that ‘keep the rules’ can be seen as a prima facie principle or duty for sports participants. However, this prima facie principle may not be sufficient or appropriate to resolve the problem of conflict by using the intuitive thinking, since one might face a conflict between ‘keep the rules’ and ‘not to keep the rules’ and s/he cannot select in between. Thus, critical thinking is needed. Third, I try to differentiate critical thinking from intuitive thinking. Critical thinking aims not only to select the best set of prima facie principles for use in intuitive thinking, but also to resolve conflicts between them. So, if we are able to think critically, a prima facie duty sometimes can be overridden by other more important duties (sound and ethical) in a particular situation. However, as not all sports participants are capable enough to think critically, moral education regarding how to develop athletes' ‘critical thinking’ in sport is needed. It may be recommended that virtue ethics play an important role in sport not just through initiating participants into rule‐following but also in cultivating certain dispositions and educating their desires. As it is, what we also need is a good sports education system which can enlighten people toward a better understanding of sport and its values.  相似文献   

20.
Two recent articles in this journal – one by Morris, the other by Pfleegor & Rosenberg – have revived the philosophical discussion of the ethics of deception in sport which had largely laid dormant since the 1973 publication of Pearson’s ‘Deception, Sportsmanship, and Ethics’. Morris and Pfleegor & Rosenberg both share with Pearson the view that ethical deceptive sport acts are those that relate to sport-specific skills. However, whereas Pearson ultimately grounds this view in the agreement she takes to obtain amongst sport participants, both recent treatments overlook this fundamental aspect of her account and offer alternative justifications for that view. I argue, though, that in both cases the arguments offered are incomplete precisely because they require an appeal to the agreement amongst participants that lies at the foundation of Pearson’s account. On all three treatments, I argue, what ultimately determines an action’s ethical status is not its relation to sport-specific skills, but its conformity to, or violation of, that agreement. I conclude with a discussion of what this implies for future work on deception in sport.  相似文献   

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