Search results

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.

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.

Along with the national government's expectation transformation, administrative system reform, economic transition, social demand structure's upgrading and population change, these negative effects are turning increasingly obvious and thus become huge powers that push the reform of traditional elite sports development mode forward. Against this background, in order to make this reform better adapted to China's reality and future development, the chapter suggests that Chinese traditional elite sports development mode should shift its driving forces of development from single to multiple, change its administrative system from government-oriented to society-oriented, develop its training concepts from instrumentalism to humanism, improve its construction of development from unbalanced to balanced and alter its effectiveness of development from extensive to intensive so as to achieve sustainable development.

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.

This chapter critically evaluates whether football can attain recognition as a national sport in China. Article No. 11, released by the Chinese government in 2015, aimed to develop a new national strategy centralised on the sport of football to foster consumption and enhance national soft power. Consequently, this also means encouraging Chinese football fans to support the national football team. Comparing the significance of local football clubs and the national football team to Chinese football fans is deemed meaningless and unable to generate useful information to comprehend Chinese people's attitudes towards local and national communities. Through literature comparisons with established Chinese national sports such as Chinese martial arts, badminton and table tennis, the discussion reveals that football currently falls short of meeting the general criteria of invention and popularity to be considered a Chinese national sport. In the specific Chinese context, it also proves that football fails to meet the criterion of politics, hindering its identification as a national sport. Consequently, the chapter rebuts the assumption and advocates for the validity of comparing how fans assess their fandom for local and national football teams.

The purpose of this systematic literature review is to catalog, explore and disseminate knowledge developed related to the affordances, constraints and collaborative practices of e-mentoring in order to offer recommendations for mentoring programs.

After identifying studies utilizing inclusion and exclusion criteria and a variety of relevant databases, chosen studies were organized into three categories based on e-mentoring practices.

Results reflect chat-room-based e-mentoring and e-mentoring with a video component both to have various affordances and collaborative features. These forms of e-mentoring can potentially be relevant to new teachers’ needs, may promote community and are disconnected from mentees’ school systems. A third form of e-mentoring, virtual reality e-mentoring, however, has the potential for accessibility issues and lack of relevancy to the mentoring process.

Chat-room-based e-mentoring and e-mentoring with a video component may benefit new teachers who do not have access to in-person mentors. However, these forms of e-mentoring may necessitate a component that ensures mentors and mentees alike remain consistently engaged in the e-mentoring process.

In this collaborative autoethnographic study, four faculty members in a US-based Doctor of Education (EdD) program reflected individually and collectively in the authors’ community of practice through reflective journaling, self-reflection and discussion sessions to analyze the individual stories critically. This study aims to examine the influence of the authors’ involvement with an EdD program on the academic approaches to teaching, research and mentoring EdD students.

Professional practice doctorates have emerged in response to the growing need for practitioners to use evidence for continuous improvement. Although the literature has highlighted faculty members as change agents redefining the EdD as a professional practice doctorate, minimal research has explored how their involvement in such design work may affect their academic practices.

The authors perceived the involvement with the EdD program as transforming the faculty practices in five ways (i.e. shifting the epistemologies, embracing practice-based pedagogies, engaging in practice-based research, mentoring scholarly practitioners and intentional community building) and creating a shared vision of preparing scholarly practitioners.

The authors draw implications for redesigning EdD programs through participation in a faculty community of practice, prompting faculty to shift their practices to better support scholarly practitioners and affecting their identity as teachers, mentors and program developers.

This paper explores the effects of land education on the practice of a White social studies teacher educator who wanted to teach about the ecological crisis.

The teacher educator used self-study methodology to analyze her experiences with local Indigenous leaders when she was a high school social studies teacher and currently as a social studies methods professor. Data sources included journals, field notes, course-related materials, and formal writings.

Through experiences, Indigenous leaders helped the teacher educator identify contrasting cultural paradigms to broaden her understanding of where she lives. This learning enabled the teacher educator to use the two paradigms in her teaching about place and the ecological crisis.

This research shows inner work that can position teacher educators to understand the value of Indigenous wisdom regarding place when teaching about the ecological crisis.

The United Nation’s treaty from the Convention on the Rights of Persons with Disabilities (CRPD) speaks to the assurance of rights and access to justice. To assure the rights addressed in the treaty, disability scholars have argued for a collaborative approach between police officers, mental health, Intellectual and Developmental Disabilities, professionals, and disability rights organisations. Internationally, we have witnessed that rights are being trampled at the intersection of race/ethnicity, gender identity, disability, and sexual orientation. Interactions with the police and the various systems are sometimes experienced as sources of trauma, racism, disrespect, pain, and abuse by individuals living with disabilities. Allyship and organising with the community, particularly with BIPOC and other ‘minoritised’ communities, is essential for policy and other systemic change. Community conversations were done to learn how Black, Indigenous, and People of Color (BIPOC) and allies experience and address policing and disability and act at these intersections. The advocacy and activism of Surviving Race: The Intersection of Injustice, Disability, and Human Rights served as the impetus for this study. Surviving Race was created to unite psychiatric survivors, BIPOC impacted by the mental health and disability systems, White allies, and members of the LGBQTIA+ community to stand in solidarity with activists who were demanding systemic change after the deaths of far too many. This chapter explores intersectional and cross-disability allyship, allyship to BIPOC disability, and psychiatric survivor communities. It examines how people with disabilities and allies can more effectively work at the intersection of race, rights, equity, and justice.