Suchergebnisse

"This book outlines the ways sport helps to create transnational social fields that interconnect migrants dispersed across a region known as the Black Atlantic: Britain, North America and the Caribbean. Many Caribbean men's stories about their experiences migrating to Canada, settling in Toronto's urban and suburban neighbourhoods, finding jobs, and travelling involved some contact with a cricket and social club. In this study Joseph brings a sport analysis to black diaspora research and shows how the cricket ground joins black Canadians as a unified community, to celebrate their homeland cultures and assuage the pain of racial terror that unifies the Black Atlantic. It offers a unique contribution to black diaspora studies through showing sport in Canada as a means of contending with ageing in the diaspora, creating transnational relationships, and marking ethnic boundaries on a local scale. The study also brings black diaspora analysis to sport research and takes a close look at what goes on before, during, and after cricket matches to provide insights into the dis-unities, contradictions and complexities of Afro-diasporic identity. The simultaneous representation of sameness and difference among Afro-Caribbean, African-American, Black British, Indo-Caribbean and South-Asian groups in Canada is played out on the cricket field. Sport in the Black Atlantic describes twenty-one months of ethnographic empirical evidence of how black identities are gendered, age-dependent and formed relationally, with boundary making and crossing as active processes in multicultural Canada. It will be of interest to students and scholars in sociology, sport studies, and black diaspora studies."

This study shows the utility of the concept of diaspora for physical cultural studies, and particularly for thinking through sport in a Canadian setting. The capacity of diaspora theory to specify a matrix of real and imagined cross-border cultural, kinship, and social relationships makes it useful for understanding community (re)generation in sport settings. Relatively little about recreational cricket in the Caribbean and its diaspora has been documented, despite the sport's power as a symbol of Caribbean unity. My findings indicate that a group of first-generation Afro-Caribbean immigrants living in the Greater Toronto Area use a particular form of cultural production, the sport of cricket, to generate and maintain diasporic communities, that is, cross-border interpersonal networks with other Afro-Caribbean people who remain in their nations of origin, and who are dispersed throughout the United States, elsewhere in Canada, and England. Regardless of where they play, cricket matches are "home games" that allow players and spectators to lime (hang out) and (re)generate diasporic consciousness, that is, a sense of themselves as one people through the "authentic" Afro-Caribbean environment they create. The reproduction of Afro-Caribbean culture, community, and consciousness includes conflicts with South Asian and Indo-Caribbean diasporic groups.

The concept of diaspora offers an alternative approach to understanding sport tourism. Sport-related travel is a powerful diasporic resource that permits migrants to connect simultaneously to their nation, region, or cultural heritage and to their dispersed peers. This ethnographic study of a Caribbean-Canadian group's cricket tourism in St. Lucia, West Indies reveals that nostalgia sport tourists reminisce about their sporting heroes and regional histories, active sport tourists lime and reenact their homeland culture, and holiday sport tourists contribute to a broadly defined homeland through financial and material donations. These acts allow members of the Caribbean diaspora to rekindle their affiliation with their national and regional cultures, discover and express a sense of self as part of Caribbean histories, and foster a deterritorialized racial community.

AbstractIn this article I use a case study of capoeira (an Afro‐Brazilian martial art/dance/game) in Canada to bring together sport and transnationality literatures. I show that understandings of transnationality can be extended through both investigating people born and raised in the North, since they play an important role in creating transnational spaces, and attending to the corporeal means that people deploy to connect to a homeland or 'travel' to a foreign country. Through adopting a particular racialized/ national style of movement, those who 'stay put' in the North can 'move' across ethnic boundaries, if not geopolitical borders. Real (international), imagined (virtual and emotional), and corporeal (embodied) 'travel' to Brazil are key experiences of the senior capoeirista (capoeira devotee). Sporting activities provide an exceptional window onto transnationality studies, given that ways of moving are fundamental to social, cultural and national identities.

Contending with the structural erasure and appropriation of their land, culture, history, and traditions imposed by the settler state, Palestinians have adopted/adapted traditional cultural elements to further their nationalist aspirations and assert their rights as Palestine's Indigenous people. In the diaspora, Palestinians practice and perform the dabke folkdance, as a tool of anti-colonial memory maintenance and knowledge transfer. In this context, the dabke has been (re)shaped to keep up with the invasive nature of settler colonialism, by evolving to protect indigeneity, resist imagined settler geographies, and represent an embodied landmark of Palestinian existence and history. In this paper, we examine the digital platforms of a diasporic dabke dance academy in Ontario, Canada, highlighting the innovations of using social media to broadcast the teachings and performance of dabke while promoting Palestinian cultural continuity against settler colonialism. We employ the theoretical framework of sumud, a specifically Palestinian mode of steadfast anti-colonial being/becoming to explain that the performance of dance, and the subsequent broadcasting via digital social media platforms is an innovative approach to counter settler colonialism. Cultural and community leaders such as dancers, teachers, and choreographers celebrate Palestinian resilience, resistance, and restoration, while mobilizing global solidarities through social media and dance.

Building on a new materialist ontology, this article explores the significance of viewing the postsecondary institution and learner as assemblages co-emerging in material relationality. Bodies of thought from social cognitive neuroscience, somatic psychotherapy, and physical cultural studies inform an analysis of the evaluation culture predominant in Western postsecondary education. These disciplines are used to interrogate representational performativity and point to new possibilities for material-inclusive learning. A new materialist pedagogy holds possibilities to reconfigure learning architectures to recognise and attend to the corpomaterialities of learners while allowing for new and creative lines of flight in education, as illustrated by physical cultural practices such as sport training, dance, and capoeira.

Overt and subtle misogynoir (anti-Black misogyny) pervade sport and sport media, as women in the Black diaspora are rarely in control of sporting regulations or their media representations. One recourse racialized athletes have at their disposal, however, is active resistance. This paper provides a textual analysis of the intolerable misogynoir aimed at tennis professional Naomi Osaka, and key moments in her media (mis)representations. Results revealed three main themes: (1) ongoing misogynoir and colorism of sport media and athlete sponsors; (2) racial, national and diaspora media (mis)representations; and (3) resistance to gendered racism through self-representation. After Osaka's historic win at the 2018 US Open, narratives of her Japanese nationality and Asian identity became the story that rendered her Blackness invisible, and enabled her to be read against her opponent Serena Williams. Some information and communication technologies (ICTs), including social media, presented counter-narratives and a recognition of the mainstream media vilification and erasure of Black women. At times, ICTs disrupted racist dominant narratives, and counter-narratives of Osaka's Blackness and position as part of the Haitian jaspora (diaspora) prevailed.