Search results

Fairy tales were first transmitted orally to teach the community to adapt and engage with their surroundings (Zipes, 1987, p. 1). Nonetheless, they have also contributed to reproduce traditional gender roles and stereotypes (Meland, 2020, p. 912). Indeed, they encourage ‘females to become passive self-denying, obedient, and self-sacrificial’, and males to ‘be competitive, authoritarian, and power-hungry as well as rational, abstract, and principled’ (Zipes, 1987, p. 3). Likewise, Western fairy tales are characterised by a racial dichotomy manifested through the uses of colour: purity is usually associated with white, while black is related to death. This binary opposition suggests that ‘[w]hiteness is often the invisible, privileged state, whereas any other skin colour is marked and laden with ideological judgments’ (Jorgensen, 2013, p. 56).

Carnival Row (2019–2023) is a neo-Victorian TV series created for Amazon Studios that rewrites Western fairy tales through the lens of postcolonial and gender studies. It is set in a fantastically reimagined Victorian England, where mythological creatures – e.g. fairies or centaurs – are allegorical representations of the ethnic Other. The male protagonist of this series, Philo, is a ‘half-breed’ – half human, half fairy – who passes as human to avoid racial discrimination. However, he evolves from being a male character who rejects his ethnic identity to a heroic figure who eventually embraces his racial origins at the end of Season 1. As I demonstrate in this chapter, Philo's nuanced development arguably subverts traditional depictions of white male heroes in fairy-tale narratives, where they tend to be portrayed as strong, principled and non-complex characters.

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 this chapter, we discuss masculinity in relation to Swedish sports for children with refugee backgrounds. Specifically, we explore how the structure of sports shapes the distinct conditions for their athletic endeavours, including the traits associated with masculinity, which are perceived favourably in sports because they align with the physical and mental norms of male athletes, thereby reinforcing hegemonic masculinity. Moreover, we aim to show that perspectives valorising masculinity can frame children with refugee backgrounds as passive athletes who lack agency. Thus, we discuss two refinements of inclusivity in sports for children with refugee backgrounds in terms of (a) stereotyped notions of gender and refugees and (b) substantial links between desired masculinity and expectations of a perfect match with the Swedish sports system.

Wellness has moved beyond its original emancipatory roots to become a mechanism for self-optimisation. In this chapter, the authors examine how wellness transforms or ‘wellness washes’ pleasurable practices into rationalised and instrumentalised ones. The authors argue that one of the key drivers of ‘wellness washing’ is the entanglement of wellness with and in contemporary workplaces. In advance of this analysis, the authors examine digital pleasures, ASMR and digital drugs to examine how pleasures mediated and afforded by the screen are ‘wellness washed’ to better position them as normative cultural practices.

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.

The challenges that Saudi female leaders face have a major effect on their wellbeing, because their life’s satisfaction as Gärling et al. (2015) pointed out is related to the balance between mental and physical circumstances that they experience. Additionally, female leaders in Saudi higher education experience considerable job-related stress, and they often lack the strategies and guidance which are necessary to enhance the social and emotional competencies that could help them to cope appropriately with challenges and maintain their wellbeing. Therefore, this chapter presents findings from a qualitative study and unravels Saudi female leaders’ strategies for managing challenges and sustaining their wellbeing in higher education organizations.