Mothers’ voices are often silent in leisure and sport literature. This research used domain theory (Layder, 1997, 2006) to highlight the varied social domains that influence the experiences of nine women as mothers and sport leaders in New Zealand. Semistructured interviews were conducted and analyzed for themes using Hyper-RESEARCH. The findings suggest that potential constraints regarding sport leadership included guilt, exhaustion and stress, social disapproval and organizational resistance to the presence of children in sport settings. These women negotiate these potential constraints and manage their multiple identities with passion for sport and leadership, strong support networks, and specific integrating/compartmentalizing strategies to create work-family-leisure balance. The participants accentuated the mutual benefits of motherhood and sport leadership for themselves and for those they influence, while focusing on changes they can bring about at the personal and interpersonal level. Organizational and institutional change was less forthcoming, but a critical mass of mothers in some sport settings was slowly creating a desire for change.
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Sarah Leberman and Farah Palmer
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.