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This chapter argues that the National Basketball Association (NBA) and American mainstream sporting media produce and mediate a representation of India as underdeveloped and as an unmodern subject/nation as a way to enter the Indian basketball marketplace. The chapter emphasizes that the NBA produces the attendant discourse of the ‘white saviour’ through a multi-pronged process. The chapter shows how it draws upon the legacies of British colonialism, along with the expansion of US imperialism, to construct India in particular racialised ways as backward, unmodern, and not cosmopolitan. In this respect, Black NBA players’ modes of basketball reach India as part of the racialisation of Indian basketball. Finally, the chapter engages with the larger global circuits of race and racialisation to understand how India is then imagined within the US sporting landscape. This chapter underscores the capitalist desires of the NBA alongside the desires of South Asian Americans for an Indian basketball hero. Both desires, institutional and personal, showcase racialisation at work. The NBA uses the language and performance of Judeo-Christian modernity through NBA players in India to racialise Indians as in need of NBA mentorship and upliftment. On other hand, diasporic Indians in the US dream of an Indian NBA player as a way to unravel, destabilise, and challenge their racialisation as hypo-masculine subjects. These competing forms of racialisation provide important information on the global flows of capital, desire, and sport.

This chapter is an exploratory study of women’s football in Goa during two defining periods in its history: 1975–1991 and 2017–present. Anchoring the analysis within the intersection of sport, gender, and decolonisation, the chapter aims to address the peripheralisation of women’s sport in academic work on sport in India. Examining the evolution of women’s football in Goa and the multifarious factors that stilted its advancement, this research demonstrates how the systemic challenges that have historically plagued women’s sport continue to hamper its progress. The chapter argues that the professionalisation of women’s sport is indispensable to unlocking its potential and doing justice to the players and other stakeholders who continue to pursue it despite manifold challenges.

For many Indians who played cricket in their backyards or whatever little spaces they had in their locality, the red Stumper ball became their ticket to the local version of the game. This form of cricket involved self-created rules, tailored to the available space or the mood of neighbours who may or may not return the ball if it were to land on their field. This photo essay follows the journey of ‘Mahanadu XI’, a group of young men, mostly from subaltern communities, who play cricket on the banks of the Krishna River in Vijayawada. The photographer, driven by his teenage memories as a cricket enthusiast who religiously followed test matches and one-day games on TV, captures their story through a series of interactions spanning three months from April to June 2023.

The sporting body in Indian sports studies has been studied in the context of changing power relations in society, and this essay continues in a similar vein. The significance of sport in India evolved from being used as a means of control by the coloniser to becoming a point of resistance and then a tool for nation-building for the colonised peoples. Post-liberalisation wrought significant changes to the social and cultural landscape and brought with it a singular focus upon the individual, as the idea of the nation receded to the background and the link between sport and self-making became prominent. In the context of the changing cultures of sport and the body from colonial to post-liberalisation India and the growing prominence of sport in popular culture, this chapter turns a critical eye towards the representation of sport in three Nike advertisements between 2007 and 2016 with the understanding that these representations are shaped by the workings of power and ideology in society and therefore provide a window to access the evolution of sports discourse over time. Through this examination, it explores the complex dynamic between the liberation of the postcolonial sporting body from discursive shackles and its evolution – and possible entrapment – into becoming a placard of the neoliberal vision and what this means in terms of the decoloniality discourse.

The body has been one of the central tools in analysing connections between sport and postcolonialism in India, given how sport was an essential part of the colonial ‘civilising’ mission, which involved disciplining and controlling Indian bodies. Any discursive understanding of sport and postcolonialism in India must consider how it relates to existing concepts of the body and shapes the experiences of the people involved in it – acknowledging not just the power of colonialism in moulding sporting experiences but also the force of internal hierarchies that exist in Indian society. This chapter explores the experiences of students who studied in higher educational institutions in Kerala under the ‘sports quota’, a system that reserves seats in colleges/universities for high-performing sportspersons in India. Through their interviews, the sustained exclusion of the sporting body in contemporary Indian pedagogy is illustrated here. Specifically, the continuing prevalence of the colonial emphasis on the sporting body, as one whose strength and instrumentality are paramount, as well as its corollary postcolonial position, which treats this sporting body as inferior to the ‘refined mind’ of studious pupils, can be observed. Approaching the sports quota with a decolonising lens would require re-examining the disembodied nature of pedagogy in India’s higher educational institutions, acknowledging sporting students’ lived experiences, and a seamless integration – as opposed to separation/exclusion – of the sportsperson into higher education.

Recent debates in urban studies and urban anthropology have revolved around the growth of neoliberal economies and their impact on postcolonial cities such as Bengaluru and invoke the phenomenon of the death of the commons. Rather than focusing on a dialectical existence of infrastructures, which suggests a life and death binary, in 2020, I turned my attention to the possibility of a life between and beyond these two binaries through the game of football and its place in Bengaluru. This essay is based on a study of two different types of football fields in Koramangala, Bengaluru, and through this exercise, it intends to examine a potential move towards the viewing of commons as sites of knowledge production for sport, culture, and the city. One of the key ideas around which urban commons are looked at in this essay is through an examination of Bengaluru as a postcolonial city, one which was supposed to uphold a Nehruvian vision, and its transformation into the Information Technology hub of India through a neoliberal turn in urban development. A major concern raised here with neoliberal models of urban development is how people who do not have the monetary capacity to access sports infrastructure end up playing in the postcolonial, neoliberal city.

This paper seeks to understand how a new elite, known as the cork aristocracy, emerged in the Bordeaux wine field, France, between 1850 and 1929 as wine merchants replaced aristocrats. Classic class and status perspectives, and their distinctive social closure dynamics, are mobilized to illuminate the individual and organizational transformations that affected elite wineries grouped in an emerging classification of the Bordeaux best wines. We build on a wealth of archives and historical ethnography techniques to surface complex status and organizational dynamics that reveal how financiers and industrialists intermediated this transition and how organizations are deeply interwoven into social change.