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In recent times, the semi-naked male athletic body has become central to the cultural imagination of late modern societies, in turn, inviting comment from social scientists of different shades on the changing gazes of heterosexual men. Interestingly, and despite frequently appearing in sport and leisure media, the racialized aspects of this change are yet to be explored fully. This article, therefore, considers how white heterosexual men (de)construct and (re)attach gendered and sexualized meanings to those male athletic bodies they struggle to define "racially." Borrowing Gilroy's use of the term "unruly," which he employs to capture those moments of multiculture that are hard to "home" culturally or geographically, I refer to this struggle as a process of unruly racialization. After analyzing interviews with twenty-two self-identifying white, British, heterosexual men, this article argues that male bodies racialized as unruly are marked with varying degrees of intrigue, jealously, admiration, and fear. I conclude by reflecting on the extent to which this cultural shift can be read as a move toward a future beyond "race."

While scholars working in the sociology of the gender, body, health, sport and media have begun to address the paucity of research into media representations of men and masculinities, the literature to date has failed consistently to address the racialised aspects of media dwelling male athletic bodies. The same critique can be applied to recent explorations of popular men's magazine, Men's Health. Current research has thus systematically underplayed the significance of "race" as a defining feature of idealised, mediated masculinities. During this paper then, I use Critical Race Theory to guide a semiotic analysis of a year's worth of Men's Health magazine. Firstly, I argue that white male athletic bodies are represented as idealised masculine types, possessing both the virtues of body and mind, while their black male counterparts, to varying degrees, are depicted as spectacular, violent and hyper-masculine. Secondly, I go on to argue further that this idealisation of the white male athletic body is a reaction to broader social and cultural transformations, indicative of late-modern societies. That is, I suggest Men's Health's mantra of self-regulation is better understood as a call to white men to exercise greater embodied control in order to reaffirm jurisdiction and supremacy, during an epoch of uncertainty. Thirdly, following this line of argument, the paper contends that future readings of Men's Health, and men's magazines more broadly, must seek to understand better how racialised discourses inform dominant media representations of masculinities.

"As the digital revolution continues apace, emergent technologies and means of communication present new challenges and opportunities for the football industry. This is the first book to bring together key contemporary debates at the intersection of football studies, leisure studies and digital cultural studies. It presents cutting edge theoretical and empirical work based around four key themes: theorising digital football cultures; digital football fandom; football and social media; and football (sub)cybercultures. Covering topics such as transnational digital fandom, online abuse and gender, Digital Football Cultures argues that we are witnessing the hyper-digitalization of the world's most popular sport. This book is a valuable resource for students and researchers working in leisure studies, sports studies, football studies and critical media studies, as well as geography, anthropology, criminology and sociology. It is also fascinating reading for anybody working in sport, media and culture"--

Over the last 30 years, Critical Race Theory (CRT) has been applied successfully as an analytical framework, through which, to explore matters of "race," racialization, and subordination in numerous fields. For CRT to continue to be relevant, there is a need to reorient it as a guiding analytical framework, to account for the ubiquity of digital technologies across liberal Western democracies and the ways in which they have radically changed social and cultural production. During this article, we wish to extend this argument further and encourage the development of critical race methodologies (CRMs) fit for the (hyper)digital moment, so we are equipped better to challenge the persistence of racialized hierarchies and the emerging cultural circumstances in which they operate. It identifies the philosophical principles that underpin CRMs and concludes by outlining critical race semiotics (CRS) as an analytical tool dedicated to human emancipation, particular to our highly visual culture.

Over the last thirty years, CRT has been applied successfully as an analytical framework through which to explore matters of 'race', racialization and subordination in numerous fields. For CRT to continue to be relevant there is a need to reorientate it as a guiding analytical framework, to account for the ubiquity of digital technologies across liberal Western democracies and the ways in which they have radically changed social and cultural production. During this paper, we wish to extend this argument further and encourage the development of critical race methodologies (CRMs) fit for the (hyper)digital moment, so we are equipped better to challenge the persistence of racialised hierarchies and the emerging cultural circumstances in which they operate. It identifies the philosophical principles that underpin CRMs and concludes by outlining critical race semiotics (CRS) as an analytical tool dedicated to human emancipation, particular to our highly visual culture.

Over the last 20 years or so there has been a proliferation of anti-racist organisations, campaigns and interventions across football at all levels, allied to broader social, cultural and political shifts in late modern digital societies. Indeed, relying on certain statistical data, which reports a decline in racist incidents in stadia, might lead many anti-racist policy-makers to champion liberal doctrines and to proclaim football fan cultures as quantitatively 'less racist'. However, in this article, using Critical Race Theory as a guiding theoretical framework, throughout, we foreground the qualitative experiences and stories of BAME football fans to understand why football fandom and spectatorship remain predominantly 'White' activities. Using semi-structured interviews and observational techniques, we explore critically the continued significance of 'race' as a mediating factor in football fandom, how BAME football fans negotiate-resist belonging in football fandom cultures and the implications of BAME fans' testimonies for policymakers. We conclude by arguing for an increase in intersectional research across football/football fan studies, to understand better the racialised aspects of football fandom, and we also urge scholars and policymakers, alike, to place greater emphasis on 'trust building' innovations, as opposed to 'diversity', given the latter has taken on a commercial value of late.

This article problematises the usage of the term 'BAME' (Black Asian and Minority Ethnic) and considers its limitations as a diversity intervention. It draws on sociolinguistics, critical race theories and poststructuralism and is based on interviews with 21 British South Asian people working at senior and executive levels of the professional football industry in England and Scotland. Our analysis delineates formal and informal modes of racialisation, extending theories of racialisation beyond the creation of legal categories, to consider the discursive construction of 'race' and its institutionalising effects. At the same time, we show that it is important for sporting institutions to recognise and celebrate British South Asian representation, wherever and however it exists. The article calls for a greater focus on the sociolinguistic dimensions of racialised terminologies and their (in)ability to capture racialised difference; secondly, through invoking anti-essentialism and differential racialisation as heuristic tools it explores how racialised language reflects and sustains racialised hierarchies; and thirdly, it advocates for a deconstruction of the term 'British South Asian' to encourage a more nuanced approach to policy development aimed at realising better diversity outcomes.

This paper explores the contemporary nature of association football consumption. In particular, we argue that the coronavirus 2019 pandemic reveals the contemporary and particular nature of the relationship between football and its supporters, which is increasingly focused on the consumption of themed digital participatory experiences. During this pandemic, what fans missed was not only live football, but also the sporting 'experience' and the opportunities for participation that this provides. Hence, here we saw fans, clubs and media providers employing new digital technologies to create themed experiences that facilitated (and mediated) participation and interaction. Following Žižek (2014), we suggest that the coronavirus 2019 pandemic can be understood as a global mega event that creates a seismic, reality alerting schism, whose aftermath requires new ontologies and theories. Our response is to utilise a number of key and illustrative examples and to offer a new synthesis of theories and literatures, most notably, on the experience society, theming, participatory culture, neoliberalism and digital culture. This new context and (re)combination of theories then provides a new, and essential, perspective that reveals a great deal about the contemporary nature of the sport, what fans buy into, and also, how this may change post pandemic.