toward one another ( Burton & Welty Peachey, 2014 ; Hums et al., 1999 ). Scholars, including Twietmeyer ( 2020 ) and Sagas and Wigley ( 2014 ), pointed out that examining sport through the lens of ethical frameworks, such as deontology, is an essential skill for those involved, as ethics is focused on
Kari Stefansen, Gerd Marie Solstad, Åse Strandbu, and Maria Hansen
issues that were discussed in depth in the majority of interviews. We identified three main themes related to CASRs that we understand as representing different moral codes, or “ethics,” that could be activated in the interview setting for the purpose of making sense of CASRs. Analysis We have labeled
Allison Jeffrey, Holly Thorpe, and Nida Ahmad
Braidotti’s ( 2020 ) recent writing on affirmative ethics and COVID-19, we reveal how Yoga’s philosophical, ethical, and physical practices supported women as they navigated numerous challenges and moved toward imagining possibilities for affirmation in their individual and communal becomings. Context
Susan P. Mullane
By Kadence Otto. Published 2019 by Carolina Press , Durham, NC. $30.00 . 180 pp. ISBN 978-1-5310-1236-6 This sport ethics book, written by Kadence Otto, with its 159 pages excluding references and index, seems short and easy to read if you are prone to “judge a book by its cover.” Don’t let the
Lynley Ingerson and Michael L. Naraine
main integrity and culture issues are at Cricket Australia and prioritize them in order of critical to minor importance. Afterwards, the Integrity Manager’s job is to then undertake a culture audit and analyze the organization, its ethics, power structures, and other practices which will be the
an objective mining of data from the past that almost invariably yields contradictions, paradoxes, ambiguities, and silences. Facts and ethics frequently appear together in social history narratives, but the discipline still struggles to link them conceptually ( Kansteiner, 2009 ). Facts in History E
Molly Yanity and Aimee C. Edmondson
Coverage of the recruitment of high school athletes has exploded in the last decade as the advent of the Internet turned a once-obscure type of coverage into a multimillion-dollar industry. The demand for information about college football recruits has led to new ethical challenges for Web-based publications. This survey of sport media identifies some of the ethical challenges associated with such coverage and proposes a code of ethics for Web-based media outlets. Media covering high school recruiting can use these guidelines to gain and maintain credibility, to uphold a high level of ethics, and to avoid restrictions or rules mandated by an outside source in a specialized beat where high school students are the primary subjects.
Jim Denison, Richard Pringle, Tania Cassidy, and Paul Hessian
Progress and improvement in sport is often the result of some type of change. However, change for change sake is not always beneficial. Therefore, to be an effective ‘change agent’ a coach must be able to problematize his or her actions and assess why or why not a change might be needed. Accordingly, helping coaches become active problematizers is vital to the change process. Toward this end, we present in this paper our reflections as coach developers and coaches who considered how to apply Michel Foucault’s understanding of ethics to make self-change a positive force for enhancing athletes’ experiences. We then conclude by suggesting how coach developers might begin to incorporate Foucault’s work into the development of coaches capable of producing change that matters.
David Light Shields and Brenda Light Bredemeier
Most coaches assume that athletes already know what “competition” means and how to engage in it. We propose, in contrast, that competition is often misunderstood and that coaches need to intentionally teach about it, and help their athletes come to appreciate its purpose and values. Social scientists, too, have often misunderstood competition and, as a result, have frequently concluded that it leads to such negative outcomes as hostility, prejudice and aggression. To clarify the meaning of competition, it is helpful to distinguish it from a related process that can also occur within a contest. In keeping with the word’s etymology, we define competition as: a form of partnership with an opponent that enacts an enjoyable quest for excellence.In contrast, when participants view the contest not as a partnership for excellence, but as a miniature battle or war, contesting should be designated de-competition. De-competition is a separate, distinguishable process with its own dynamics. The distinction between competition and de-competition has significant and far-reaching practical implications, since the two processes tap different motives, focus on different goals, foster a different type of relationship with opponents, lead to different approaches to rules and officials, stimulates different types of emotions, and promote different ideas about what an ideal contest entails. When coaches deliberately teach and foster true competition, competition can be reclaimed for excellence, ethics, and enjoyment.
In this article I examine the practice of hunting in New Zealand with particular reference to the ways in which hunters make sense of hunting, the embodied experience of hunting, and the moral status of animals. Drawing on ethnographic and interview data I reflect on how the practice and understanding of hunting is guided by a form of relational ethics. As such, the social and historical development of hunting in New Zealand and meaningful connections made with the environment and animals developed through the practice of hunting work to guide hunter’s ethical perspectives rather than any universalized philosophical principles or rules. I argue that by hunting, hunters recognize and consciously engage with multiple standpoints and interests in the backcountry environment in a manner that presents particular challenges to critical studies of human-animal interactions that are frequently unable to look past hunting as killing. As such, this article works to explicate the “experiential and cultural complexities” (Marvin, 2011 p.123) of hunting with particular emphasis on the development of an ethical perspective that guides hunters in New Zealand without seeking to judge, or defend, hunting and hunters.