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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.

In modern China, sports and nationalism always have close connection, and nationalism is the important reason for the promotion of Chinese sports. However, the relationship between Chinese sports and nationalism in globalised China could be much more examined by academics, as well as its influencing factors. This chapter selects the Beijing 2008 Olympic Games as the context and representative three Chinese sports heroes in the period of globalisation to study. The findings show that in some extent, Beijing 2008 Olympic Games and three Chinese sports heroes represent the national image of China in the globalised world, also bearing the burden of washing away historical humiliation and pursuing national glory. Furthermore, it is manifested that China have a complex nationalism in the process of hosting the 2008 Olympic Games. Under the influence of mass media, market economy and sports professionalisation, nationalism still exists in Chinese sports, but people gradually start to reflect on the ‘Juguo Tizhi’, the traditional Chinese sports system and the concept of ‘winning glory for the nation’. The relationship between Chinese nationalism and sports shows the important implications of rapid Chinese sports development.

Tabletop ‘pen and paper’ role-play games (TTRPGs) can function as spaces of creative experimentation with gender identity through shared storytelling. The last decade has seen an explosion of Actual Play (AP) shows that broadcast recorded gameplay of TTRPGs to online audiences. Neverafter is the 15th season of well-known AP show Dimension 20 and is a horror-themed re-imagining of classic fairy tales through the rules of Dungeons and Dragons. Four of the six player characters are male, based individually on the fairy tales of Pinocchio, Puss in Boots, the Frog Prince, and a (gender-swapped) Mother Goose, adventuring together in a story-world called ‘The Neverafter’. Not only are these versions of the fairy tale characters shaped by the players' own explorations of identity, but as an AP show, this is also layered with the expectations produced by the show's wide fan base. Their diverse gender explorations and their subversion of fairy tale conventions are enabled by the fluency of the players and audience in freely flowing between the framing perspectives of player and character. This chapter will focus on non-binary player Ally Beardsley's creation and performance of Mother Timothy Goose as a gay, elderly, human man as a particularly meaningful case study. This analysis considers how heroic masculinity is reconceptualised in Neverafter through the horror-themed embodiment of fairy tale men in the context of contemporary gender issues.

As a fairy tale is adapted to fit with current cultural discourses, drastic changes occur. One of these changes is the erasure of the old man. The wise old man, the doddering old fool, and many more tropes that older men fill have been altered. The eccentric Merlin and the mad Hatter have been replaced with younger versions in Merlin (2008–2012) and the Syfy miniseries Alice (2009). While the grandfather is technically found in Disney's Once Upon a Time in the form of Rumpelstiltskin, it is rarely discussed. In the Beauty and the Beast (2017), Maurice is no longer the town oddity as he goes from tinkering with odd inventions, to being a music box maker. His creativity and quirky idiosyncrasies have been erased.

This chapter delves into this disappearance of the older man in modern fairy tale adaptations, and the repercussions this has in the representation for the older man. Furthermore, this chapter seeks to show how toxic ageist notions in Hollywood have impacted the role of the old man as he is replaced with the stereotypical younger man, due to the increased objectification of men in film and the subsequent conformity to the ‘ideal masculine form’. This objectification can be seen through the slow ‘reinvigoration’ of the Mad Hatter from Disney's Alice in Wonderland (1951) to the Hatter in Syfy's Alice (2009), Johnny Depp's Mad Hatter, Tarrant Hightopp, in Tim Burton's Alice in Wonderland (2010), and finally Sebastian Stan's Mad Hatter in Once Upon a Time (2011–2018).

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.

In contrast to other Chinese sports, which attract enormous commercial interests and relates to a kind of political kudos and ideological significance, Chinese baseball represents a singular case for the author to investigate the way in which China responds to sport globalisation due to its peripheral position in, and limited resource from, the domestic sport system and powerful stakeholders from the global society. The study examines the development of Chinese baseball and its interplay with the global sport giants and international events (i.e. the Olympic Games and the Major League Baseball [MLB]). Given the influence of sport globalisation, the author also identifies the consistent dominance of Chinese sport authorities and the spectrum of local stakeholders' reaction towards globalisation. The chapter ends with a discussion of the relationship between marginal position of Chinese baseball in the local sport system and the rationale of its response to sport globalisation.

The inclusion of esports as an official event in the Hangzhou Asian Games is an important step towards the institutionalisation of esports. The significance of this event marks that Asia once again takes a lead in the global esportisation. This chapter investigates a series of history events in the inclusion process of esports into the comprehensive Games in Asia using process sociology and actor network theory (ANT). This study will analyse the type characteristics of esports events in Hangzhou Asian Games, whilst examining how key stakeholders' interact and balance in the network composed of international sports organisations, host of the event, emerging esports organisations and esports game companies. The chapter also examines the functions of global game industrial economic geography, local cultural politics, esports geopolitics and Olympic values in esports sportization, aiming to reveal the implications of esports inclusion in the Asian Games on the debate of whether esports meets the criteria to be classified as a ‘sport’ and its enlightenment of digital strategy to the inclusion esports in the Olympics.

The concept of “participation” has become a buzzword in contemporary public governance models. However, despite the broad and significant interest, defining participation remains a debated topic. The aim of the current study was to explore how participants perceived and interpreted the meaning and scope of participation.

This study is part of a four-year (2019–2022) longitudinal research project investigating stakeholder participation in the context of developing and establishing a strategic regional plan in Region Skåne in southern Sweden. The research project has a qualitative approach and uses interviews with different stakeholder groups such as municipal politicians and public officials and a survey as empirical material.

The authors developed a participation spectrum including eight types of participation: to be open, to be informed, to be listened to, to discuss, to be consulted, to give and take, to collaborate and to co-create. The authors also identified four different purposes of participation: creating a joint network, creating a joint understanding, creating a joint effort and creating a joint vision. The spectrum and the purposes were related through four characteristics of participation, i.e. involvement, interaction, influence and empowerment.

The study rests on a single case, and so the results have limited transferatibility.

Researching participation in terms of the participants' perceptions contributes a new perspective to the existing literature, which has commonly focussed on the organizers' perceptions of participation. Moreover, in order to clarify what participation meant to the participants, the study puts emphasis on untangling this from the why question of participation.