This is admittedly conjecture, but it sure seems to me like more and more writers and thinkers these days are praising the value and virtues of idleness. Renowned MIT physicist Alan Lightman recently explored the importance of “wasting time” in a book based on a recent TED talk. He argued that the ability to temporarily liberate oneself from structured time and pressures of modern life is essential to human creativity. Similarly, American artist Jenny Odell’s has recently called on people to “do nothing” through unstructured respite in natural settings, as part of her overall criticism of digital technology’s impact on people’s everyday work habits. For some time, intellectuals and radical thinkers have engaged with the notion that idleness (uncoerced leisure, spontaneous play, inactivity, laziness, whatever you want to call it) is a human right that is too often denied by capitalism. In the early 1900s, British philosopher Bertrand Russell and Czech writer Karel Čapek’s “praised” idleness and unrestricted leisure as a humanist remedy for the overworked, exploited conditions of workers suffering under industrial capitalism. This was not even the most radical of propositions: at the turn of the century French socialist Paul Lafargue, employing a decidedly Marxist approach, polemically declared that people have the “right to be lazy”. Now, in an era defined by such problems as the hollowing of social welfare programs and digital technology’s seeming uncompromising power over people’s everyday activities and work habits, more people like Odell and Lightman are calling for a renewed, nuanced discussion of idleness as a healthy, humanist, virtuous endeavor.
Though it is difficult to locate the exact origins of agricultural fairs in the history of the United States, it is reasonably safe to assume that fairs have existed in various parts of the country since at least the 1700s, when settler colonists undoubtedly such British and European agricultural traditions with them. Today, counties across the U.S. organize county fairs during the summer months. For millions of Americas, fairs have come to signify family-friendly community entertainment, complete with an assortment of fried and comfort foods, carnival rides, tractor pulls, 4-H and agricultural demonstrations, and other symbols (real and mythical) of rural life. Indeed, sport and the active body is often a key component of fair entertainment, arriving in the form of rodeos, racing competitions involving farming equipment and lawnmowers, guns, even the presence of military booths testing participants on their physical strength. County fairs offer a unique look at not only the workings and values within American culture, but the role of sport within those contexts.
In the year 2012, Donald Trump was still a real estate magnate based in New York. The real estate portfolio for the Trump Organization, at the time, consisted of commercial, residential, hotel and entertainment resort properties. The Trump Organization also built and owned “luxury” golf course properties across the United States and around the world, including courses in Dubai and Indonesia. In July of 2012, the Trump Organization opened a course, Trump International Golf Links, just north of Aberdeen on the northeast coast of Scotland. To this day, Trump continues to declare it “perhaps the greatest golf course anywhere in the world.”
In 2014, sport scholar Joshua Newman published an article in the Journal of Sport Management, in which he examined the “contextual, epistemological, and ontological underpinnings” (p. 603) of sport management as an academic discipline. The article explored arguments concerning whether the commercialization of sport is a “natural development” of the “free marketization” (p. 604) of the industry, or whether sport scholars can critically reflect on the commercialization of sport as being shaped by the emergence of neoliberalism as an economic theory and sociohistorical formation. One of Dr. Newman’s main contentions in the article centered on rethinking sport management in terms of its “dialectical relationship” with the sports industry: the discipline is not merely a result of the sports market, but rather helps to make the “sport industry (and the study of that industry) just as it makes our pedagogical and intellectual work” (p. 604). In short, Dr. Newman is arguing that it is possible for sport management scholars to more critically reimagine sport and the sport management as a discipline, away from assumptions of market-based inevitabilities, and towards more equitable, social forms of jouissance.
For many people, running is not just an ordinary, seemingly healthy exercise activity, but an essential component of their everyday lives. Whether part of their efforts and desire to attain optimal health or a rigorous, deeply embodied activity that they enjoy, running is now a ubiquitous, culturally-meaning practice within modern capitalist societies. The omnipresence of running images, symbols and representations within sporting and social media is a testament to its power and ubiquity of running within, at the very least, North American popular culture.
The scale of Russian international influence has expanded greatly since the 2014 Winter Olympics in Sochi. Since that year, we’ve seen the invasion of Ukrainian territory in the Crimean Peninsula in 2014-15, increased border activity with Georgia enacted in the name of Olympic security, and later the Russian cyber interference in elections throughout Europe and North America. Each are important examples of Russian intervention close to home and abroad, with Putin’s Russia leading a campaign to expand the influence of the federation. Continue reading
Sam: Oliver and I are really excited about this episode in terms of what it signifies for the development of our Somatic Podcast project. It’s not that we think this particular episode is some kind of important or insightful piece of audio production, but rather that it marks our foray into experimenting with the podcast episode form and what it offers in terms of rethinking digital storytelling, the relation between music, sound, and experience, and the role of audio storytelling within critical research about all things “somatic” and “active”. On its own terms, this episode was incredibly personal, and fun to create. It is also, to date, our first attempt to create a “Somatic Art” episode. Continue reading
In recent years, numerous podcasts have emerged related to the critical study of sport and physical culture. Professors, scholars, and researchers increasingly engage with the podcast as a useful form for expanding the digital reach of their research projects, engaging with different audiences and publics, and illuminating the politics and power relations of the sports world through a more interactive, digital medium. The feminist sport podcast Burn It All Down, hosted by a group of activists, journalists, and professors, now has a total of thirty-two episodes, as they “bring an intersectional feminist view to the biggest stories in sports.” For some time, academic Shawn Klein has produced the podcast Examined Sport on his website, using the digital audio form to, among other things, “extend the reach of the philosophy of sport literature.” These are just a couple notable examples of sport scholars and researchers producing informative and insightful podcasts today.
(Photo Credit: Photo of ACROSS Lexington way-finding sign on route A. Photo taken by Oliver Rick.)
In this episode we explore the history and spaces of suburbia, focusing on the role of physical activity in the shaping of suburban life. The story and development of American suburbs is a long, complicated, and often overlooked social history, but what many people forget is their persistent role as spaces where people exercise, play sport, and seek leisure. In developing the episode we spoke with several contributors to examine questions not only of what the suburbs have been in the past, but what they could be in the future as places where people are physically active. It is becoming clearer with each day that cities continue to spill out into their surrounding districts, and there are intense commercial pressures to privatize and enclose the public/open lands of the these communities. Here we examine how these pressures have been dealt with in suburban communities and what these communities can do to preserve land in accessible and equitable ways.
I’ve [co-founder Sam] had the privilege to know my friend Helen McBride for at least seven years now. She currently lives in Belfast, Northern Ireland, and in the span of our friendship she has become increasingly immersed in feminist activism. We met while graduate students at the University of Wyoming in Laramie, and from the beginning her work and energies were directed to studying and highlighting the role of women and feminism. Her graduate historical research explored the role of Northern Irish women community organizers within the peace process during the Troubles. While in Laramie she became involved in the community’s Take Back the Night and SlutWalk events. When she returned to Belfast following her graduate work, she became heavily involved in the feminist activist community, co-founding the city’s Hollaback chapter, joining the Belfast Feminist Network, and becoming a member of the Belfast Go Girl collective of young, creative women, as well as the city’s local roller derby community. As far as I’m concerned, Helen exemplifies how millions of women embody their feminist activism and politics within their everyday life.