Jon Welty Peachey, Nico Schulenkorf and Ramon Spaaij
Jeremy Hapeta, Rochelle Stewart-Withers and Farah Palmer
Indigenous worldviews and scholarship are underrepresented and underdeveloped in sport for development and wider sport management spaces. Given many sport for social change initiatives target Indigenous populations, this is concerning. By adopting a Kaupapa Māori approach, a strengths-based stance, and working together with two plus-sport and sport-plus cases from provincial and national New Zealand rugby settings: the Taranaki Rugby Football Union’s and Feats’ Pae Tawhiti (seek distant horizons) Māori and Pasifika Rugby Academy and the E Tū Toa (stand strong), hei tū he rangatira (become a leader) Māori Rugby Development camps, the authors provide an illustration of Indigenous theory–practice. They argue sport for social change practices that focus on Indigenous peoples would be greatly improved if underpinned by the principles of perspective, privilege, politics, protection, and people. Thus, any sport for social change praxis seeking to partner with Indigenous communities ought to be informed by Indigenous philosophical viewpoints.
Lauren Burch, Matthew Zimmerman and Beth Fielding Lloyd
Kwame J.A. Agyemang, Brennan K. Berg and Rhema D. Fuller
How people reflect on and discuss protests at sporting events is a relevant question of interest to sport management scholars. This article uses qualitative data to understand how institutional members reflect on and discuss a disruptive act that violates institutional rules and norms. The authors study the historical case of Tommie Smith and John Carlos’ silent protest at the 1968 Olympic Games in Mexico City. Relying on interview data from Smith and Carlos’ teammates (59) on the 1968 U.S. Olympic Team, the study highlights the connections between institutional maintenance work, institutional logics, and institutions. Specifically, the authors argue that when institutional logics align with actors’ institutional maintenance work, acts seen as disruptive to the institution will not change the institution. Identifying multiple institutional logics within the Olympic Games, the authors also find that institutional logics do not always have to be competing as suggested by much of the literature. Instead, tension may be temporarily allayed when rival logics are threatened by an action (i.e., protests) that would disrupt the institution. The authors refer to this as an institutional cease-fire and discuss their findings in relation to the preservation of institutions.