Pub Date : 2024-07-25DOI: 10.1177/00027642241261265
Tal Samuel-Azran, Ilan Manor, Evyatar Yitzhak, Yair Galily
Sporting events have been the target of terrorist groups for decades due to their high profile. Since 9/11, a bias against Muslims has been evident in both traditional and social media with Muslims being depicted as likely perpetrators of attacks against sporting events. The 2024 Paris Olympics represents the first major sporting events in the age of generative artificial intelligence (AI) platforms. This study is the first to examine to what extent AI chatbots replicate anti-Islam bias with respect to terrorism and sporting events. The study is based on a series of “conversations” with chatbots on the popular platform “character.ai.” The analysis reveals a persistent anti-Islam bias, with chatbots “explaining” that Islam is more prone to commit attacks because it is more violent in nature than other religions while also depicting Muslims as the most likely culprits of attacks against the Olympic Games. The study indicates that AI chatbots perpetuate the mediated anti-Islamist bias in an even more unanimous and authoritative tone than traditional and social media.
{"title":"Analyzing AI Bias: The Discourse of Terror and Sport Ahead of Paris 2024 Olympics","authors":"Tal Samuel-Azran, Ilan Manor, Evyatar Yitzhak, Yair Galily","doi":"10.1177/00027642241261265","DOIUrl":"https://doi.org/10.1177/00027642241261265","url":null,"abstract":"Sporting events have been the target of terrorist groups for decades due to their high profile. Since 9/11, a bias against Muslims has been evident in both traditional and social media with Muslims being depicted as likely perpetrators of attacks against sporting events. The 2024 Paris Olympics represents the first major sporting events in the age of generative artificial intelligence (AI) platforms. This study is the first to examine to what extent AI chatbots replicate anti-Islam bias with respect to terrorism and sporting events. The study is based on a series of “conversations” with chatbots on the popular platform “character.ai.” The analysis reveals a persistent anti-Islam bias, with chatbots “explaining” that Islam is more prone to commit attacks because it is more violent in nature than other religions while also depicting Muslims as the most likely culprits of attacks against the Olympic Games. The study indicates that AI chatbots perpetuate the mediated anti-Islamist bias in an even more unanimous and authoritative tone than traditional and social media.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":null,"pages":null},"PeriodicalIF":3.2,"publicationDate":"2024-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141783196","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Does guilt affect performance? In our study, we exploit a new measure of justification for penalty decisions in football and find that unjustified penalty calls negatively impact penalty conversion rates. This effect escalates in relation to social norms of trust. To add a layer of complexity, we incorporate the variance originating from players who do not play in their countries of origin. This allows us to include the norms of both the league and the kickers’ countries of origin. From this, we divide the constraints on egoism into two categories: internal sanctions, such as guilt, and external sanctions, such as shame. Our findings reveal that both guilt and shame significantly influence the performance of penalty kickers.
{"title":"Does Guilt Affect Performance? Evidence from Penalty Kicks in Football","authors":"Itamar Caspi, Yuval Mazar, Noam Michelson, Shay Tsur","doi":"10.1177/00027642241261245","DOIUrl":"https://doi.org/10.1177/00027642241261245","url":null,"abstract":"Does guilt affect performance? In our study, we exploit a new measure of justification for penalty decisions in football and find that unjustified penalty calls negatively impact penalty conversion rates. This effect escalates in relation to social norms of trust. To add a layer of complexity, we incorporate the variance originating from players who do not play in their countries of origin. This allows us to include the norms of both the league and the kickers’ countries of origin. From this, we divide the constraints on egoism into two categories: internal sanctions, such as guilt, and external sanctions, such as shame. Our findings reveal that both guilt and shame significantly influence the performance of penalty kickers.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":null,"pages":null},"PeriodicalIF":3.2,"publicationDate":"2024-07-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141783197","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-24DOI: 10.1177/00027642241261036
Romina Istratii
Despite its western Christian origin, the notion of religious fundamentalism has been employed by western and non-western scholars alike to describe a variety of religious groups perceived to manifest antagonism to aspects of modernity and secularism, especially western ideals of gender equality as enforced in many cases by state policies. Within religion and gender studies and Gender and Development scholarship, fundamentalism has been often invoked in reference to faith communities opposing feminist ideals, but without due recognition being given to the western metaphysics of feminist theories of gender, or the epistemological and ethical problems of “naming” such communities as “fundamentalist” within Western/Anglophone scholarship. This lack of reflexivity risks essentializing religious communities as being opposed to feminist gender ideals when their reactions might reflect more complex underlying reasons, and can also be counterproductive in effectively responding to gender inequalities and women’s abuse in religious societies. This paper proposes that a more intimate engagement with non-western religious traditions grounded in a study of theological teachings and the lived religious experience of specific communities can remedy such tendencies and achieve a better understanding of the nexus of gender, faith, and tradition/modernity in diverse cultural contexts. It illustrates this by drawing key insights from a study of conjugal abuse in an Orthodox Täwahәdo community in Ethiopia that demonstrated intricate associations between understandings of and attitudes toward conjugal abuse and the local religious tradition, the significance of a culture-as-religion discourse in the maintenance of rigid gender norms, and the potential of Orthodox theology to counter ideas about abusiveness that contributed to its implicit tolerance. The paper relates these findings to Ethiopian women activists’ efforts and the multi-religious societal fabric of Ethiopian society to explore the possibilities for integrated responses to intimate partner violence in the country.
{"title":"Beyond “Religious Fundamentalism”: Bridging Religious Tradition, Gender Normative Systems, and State Institutions to Respond to Intimate Partner Violence in Ethiopia","authors":"Romina Istratii","doi":"10.1177/00027642241261036","DOIUrl":"https://doi.org/10.1177/00027642241261036","url":null,"abstract":"Despite its western Christian origin, the notion of religious fundamentalism has been employed by western and non-western scholars alike to describe a variety of religious groups perceived to manifest antagonism to aspects of modernity and secularism, especially western ideals of gender equality as enforced in many cases by state policies. Within religion and gender studies and Gender and Development scholarship, fundamentalism has been often invoked in reference to faith communities opposing feminist ideals, but without due recognition being given to the western metaphysics of feminist theories of gender, or the epistemological and ethical problems of “naming” such communities as “fundamentalist” within Western/Anglophone scholarship. This lack of reflexivity risks essentializing religious communities as being opposed to feminist gender ideals when their reactions might reflect more complex underlying reasons, and can also be counterproductive in effectively responding to gender inequalities and women’s abuse in religious societies. This paper proposes that a more intimate engagement with non-western religious traditions grounded in a study of theological teachings and the lived religious experience of specific communities can remedy such tendencies and achieve a better understanding of the nexus of gender, faith, and tradition/modernity in diverse cultural contexts. It illustrates this by drawing key insights from a study of conjugal abuse in an Orthodox Täwahәdo community in Ethiopia that demonstrated intricate associations between understandings of and attitudes toward conjugal abuse and the local religious tradition, the significance of a culture-as-religion discourse in the maintenance of rigid gender norms, and the potential of Orthodox theology to counter ideas about abusiveness that contributed to its implicit tolerance. The paper relates these findings to Ethiopian women activists’ efforts and the multi-religious societal fabric of Ethiopian society to explore the possibilities for integrated responses to intimate partner violence in the country.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":null,"pages":null},"PeriodicalIF":3.2,"publicationDate":"2024-07-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141783198","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-23DOI: 10.1177/00027642241261260
Kerry R. McGannon, Andrea Bundon, Ann Pegoraro, Shaantanu Kulkarni
With the 2024 Olympic Games touted as reaching gender parity (i.e., same number of female and male athletes participating), media conversations are continuing about elite athlete mothers. Researchers interrogating media stories of Olympic athlete mothers have shown that their sporting journeys are not straightforward due to tensions linked to gender (in)equity. In this paper we use narrative inquiry as a theoretical lens to explore “comeback themes” synthesized from published media studies of Olympic athlete mothers, along with recent examples of media stories of Olympic athlete mothers. We discuss four comeback themes that include: (in)compatible identities, super mums, veteran status/age, and exposing discrimination, and some implications for gender equity. The first three comebacks perpetuate gender ideologies of heteronormative femininity, good motherhood, ageism, and exceptionalism, which downplay equitable support and change. These themes, along with the exposing discrimination theme, also highlight shifting media representations of motherhood and sport whereby stories expose struggles, realities, and/or structural deficits. We reflect on these themes as a “tangled and bumpy road” to gender equity led by athlete mothers’ voices resulting in changes in maternity rights. These comeback themes show gains in gender equity for sportswomen and highlight areas where more work is needed. Future research recommendations include studying mainstream and social media spaces with an intersectional lens to expand understanding of media stories as pedagogical resources to learn more about motherhood, sport, and gender (in)equity.
{"title":"Tangled and Bumpy Roads to Gender Equity: Socio-Cultural Insights from Media Stories About Olympic Athletes and Motherhood","authors":"Kerry R. McGannon, Andrea Bundon, Ann Pegoraro, Shaantanu Kulkarni","doi":"10.1177/00027642241261260","DOIUrl":"https://doi.org/10.1177/00027642241261260","url":null,"abstract":"With the 2024 Olympic Games touted as reaching gender parity (i.e., same number of female and male athletes participating), media conversations are continuing about elite athlete mothers. Researchers interrogating media stories of Olympic athlete mothers have shown that their sporting journeys are not straightforward due to tensions linked to gender (in)equity. In this paper we use narrative inquiry as a theoretical lens to explore “comeback themes” synthesized from published media studies of Olympic athlete mothers, along with recent examples of media stories of Olympic athlete mothers. We discuss four comeback themes that include: (in)compatible identities, super mums, veteran status/age, and exposing discrimination, and some implications for gender equity. The first three comebacks perpetuate gender ideologies of heteronormative femininity, good motherhood, ageism, and exceptionalism, which downplay equitable support and change. These themes, along with the exposing discrimination theme, also highlight shifting media representations of motherhood and sport whereby stories expose struggles, realities, and/or structural deficits. We reflect on these themes as a “tangled and bumpy road” to gender equity led by athlete mothers’ voices resulting in changes in maternity rights. These comeback themes show gains in gender equity for sportswomen and highlight areas where more work is needed. Future research recommendations include studying mainstream and social media spaces with an intersectional lens to expand understanding of media stories as pedagogical resources to learn more about motherhood, sport, and gender (in)equity.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":null,"pages":null},"PeriodicalIF":3.2,"publicationDate":"2024-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141783202","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-23DOI: 10.1177/00027642241259789
Tobias Müller
Many Pentecostal churches founded in the Global South are now rapidly growing in European cities. Although research is catching up with this development, we know little about how these processes affect gendered and racialized practices regarding sexualities, bodies, and masculinities in former colonial metropolises shaped by neoliberal capitalism. This article addresses this gap by interrogating the transnational movement of Pentecostal masculinities and their economic, sexual, and political dimensions in a church in North London. The contribution argues that the church promotes what I call entrepreneurial heroic masculinity, which consists of three main elements: a gendered conversion narrative, a pastoral masculinity of dominating behavior, and the cultivation of anti-affective, rational love. In this way, traditionalist masculinist tropes are mapped onto a world allegedly full of opportunities for material blessings where becoming a man of God means becoming a faithful self-entrepreneur, which requires strict autonomy from emotions, family, and the government. The article contributes to the critical debate on masculinity and transnational religious movements by demonstrating how the demands and promises of neoliberal capitalism are deeply entangled with the reconstitution of heroic patriarchal subjectivity.
{"title":"Patriarchal “Love School”: Entrepreneurial Heroic Masculinity and Neoliberalism in A Pentecostal Church in London","authors":"Tobias Müller","doi":"10.1177/00027642241259789","DOIUrl":"https://doi.org/10.1177/00027642241259789","url":null,"abstract":"Many Pentecostal churches founded in the Global South are now rapidly growing in European cities. Although research is catching up with this development, we know little about how these processes affect gendered and racialized practices regarding sexualities, bodies, and masculinities in former colonial metropolises shaped by neoliberal capitalism. This article addresses this gap by interrogating the transnational movement of Pentecostal masculinities and their economic, sexual, and political dimensions in a church in North London. The contribution argues that the church promotes what I call entrepreneurial heroic masculinity, which consists of three main elements: a gendered conversion narrative, a pastoral masculinity of dominating behavior, and the cultivation of anti-affective, rational love. In this way, traditionalist masculinist tropes are mapped onto a world allegedly full of opportunities for material blessings where becoming a man of God means becoming a faithful self-entrepreneur, which requires strict autonomy from emotions, family, and the government. The article contributes to the critical debate on masculinity and transnational religious movements by demonstrating how the demands and promises of neoliberal capitalism are deeply entangled with the reconstitution of heroic patriarchal subjectivity.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":null,"pages":null},"PeriodicalIF":3.2,"publicationDate":"2024-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141783199","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-23DOI: 10.1177/00027642241262042
Jonathan Grix, Paul Michael Brannagan
Sports mega-events (SMEs), such as the Olympic Games and the FIFA World Cup, have become a key part of state strategies to achieve a multitude of foreign policy goals. The literature attempting to explain this—often under the broad umbrella term of “sport diplomacy”—has recently been bolstered by the arrival of two very popular concepts in this area of research, “soft power” and “sportswashing,” leading to confusion and a general lack of consensus around the use of sport for non-sporting aims. This article makes two key contributions to the literature: first, it serves to clarify the conceptual relationship between sport diplomacy, soft power, and sportswashing. It does so by arguing that the latter two concepts are strategies at different stages of a similar process, that is, using sport to achieve specific foreign policy goals by states, state actors, and non-state actors. Our second contribution lies in the application of this conceptualization to two relevant, empirical cases of an advanced capitalist country (the United Kingdom) and an autocratic country (Qatar), both of which have hosted an SME. The results show that while a variety of states, state actors, politicians, and non-state actors use the same means (SMEs) to achieve different foreign policy goals, their geopolitics, different histories, regime types, economic systems, and levels of development influence their rationale for doing so and the strategies they choose.
{"title":"Sports Mega-Events as Foreign Policy: Sport Diplomacy, “Soft Power,” and “Sportswashing”","authors":"Jonathan Grix, Paul Michael Brannagan","doi":"10.1177/00027642241262042","DOIUrl":"https://doi.org/10.1177/00027642241262042","url":null,"abstract":"Sports mega-events (SMEs), such as the Olympic Games and the FIFA World Cup, have become a key part of state strategies to achieve a multitude of foreign policy goals. The literature attempting to explain this—often under the broad umbrella term of “sport diplomacy”—has recently been bolstered by the arrival of two very popular concepts in this area of research, “soft power” and “sportswashing,” leading to confusion and a general lack of consensus around the use of sport for non-sporting aims. This article makes two key contributions to the literature: first, it serves to clarify the conceptual relationship between sport diplomacy, soft power, and sportswashing. It does so by arguing that the latter two concepts are strategies at different stages of a similar process, that is, using sport to achieve specific foreign policy goals by states, state actors, and non-state actors. Our second contribution lies in the application of this conceptualization to two relevant, empirical cases of an advanced capitalist country (the United Kingdom) and an autocratic country (Qatar), both of which have hosted an SME. The results show that while a variety of states, state actors, politicians, and non-state actors use the same means (SMEs) to achieve different foreign policy goals, their geopolitics, different histories, regime types, economic systems, and levels of development influence their rationale for doing so and the strategies they choose.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":null,"pages":null},"PeriodicalIF":3.2,"publicationDate":"2024-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141783201","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-23DOI: 10.1177/00027642241261037
Camille Lardy
This article examines French Catholics’ recruitment, organization, and policing of Muslim participants in the 2012 to 2013 anti-same-sex-marriage protests La Manif Pour Tous. It argues that French Catholics are alert to forms of public participation which suggest religious “intransigence” (strict religious observance) and can be said to transgress the secular character of the public sphere. Instead, they craft a public presence that can be interpreted as secular, or “liberally” religious-and-secular, without passing the implicit threshold of intransigence. But French Catholics’ efforts to police Muslims’ and their own public visibility reveal the subjectivity and impermanence of the thresholds that are held as proof of religious intransigence. This article contributes ethnographic evidence to the historical and sociological investigation of “liberal” versus “intransigent” forms of French Catholicism and advances the anthropological study of the inequalities and privileges of Muslim and Catholic representation in secular French politics.
{"title":"Too Religious to Protest? Contested Thresholds of Catholic and Muslim “Intransigence” in the French Public Sphere","authors":"Camille Lardy","doi":"10.1177/00027642241261037","DOIUrl":"https://doi.org/10.1177/00027642241261037","url":null,"abstract":"This article examines French Catholics’ recruitment, organization, and policing of Muslim participants in the 2012 to 2013 anti-same-sex-marriage protests La Manif Pour Tous. It argues that French Catholics are alert to forms of public participation which suggest religious “intransigence” (strict religious observance) and can be said to transgress the secular character of the public sphere. Instead, they craft a public presence that can be interpreted as secular, or “liberally” religious-and-secular, without passing the implicit threshold of intransigence. But French Catholics’ efforts to police Muslims’ and their own public visibility reveal the subjectivity and impermanence of the thresholds that are held as proof of religious intransigence. This article contributes ethnographic evidence to the historical and sociological investigation of “liberal” versus “intransigent” forms of French Catholicism and advances the anthropological study of the inequalities and privileges of Muslim and Catholic representation in secular French politics.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":null,"pages":null},"PeriodicalIF":3.2,"publicationDate":"2024-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141786088","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-23DOI: 10.1177/00027642241260379
Torkel Brekke
This article is a qualitative study of a Christian Right Party in Norway and its origin and growth as a reaction against the liberalization of laws pertaining to same-sex marriage, the adoption of children by same-sex couples, and other family-related matters. In order to analyze the contribution of religion in this political party, and in the movement from which it developed, the article introduces the concept of theological opportunity structures, which is a specific type of discursive opportunity structure. The concept of theological opportunity structures foregrounds the role of religious beliefs, doctrines, and narratives in politics as opposed to the institutional dimensions of religion. It is offered as a theoretical construct to improve analysis of the role of religion in politics.
{"title":"Theological Opportunity Structures and Christian Right Resistance Against the Liberalization of Family Laws in Norway","authors":"Torkel Brekke","doi":"10.1177/00027642241260379","DOIUrl":"https://doi.org/10.1177/00027642241260379","url":null,"abstract":"This article is a qualitative study of a Christian Right Party in Norway and its origin and growth as a reaction against the liberalization of laws pertaining to same-sex marriage, the adoption of children by same-sex couples, and other family-related matters. In order to analyze the contribution of religion in this political party, and in the movement from which it developed, the article introduces the concept of theological opportunity structures, which is a specific type of discursive opportunity structure. The concept of theological opportunity structures foregrounds the role of religious beliefs, doctrines, and narratives in politics as opposed to the institutional dimensions of religion. It is offered as a theoretical construct to improve analysis of the role of religion in politics.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":null,"pages":null},"PeriodicalIF":3.2,"publicationDate":"2024-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141786286","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-23DOI: 10.1177/00027642241261043
Pınar Dokumacı
This paper rethinks the different ways in which civil society activism might be able to transform radical political disagreements about feminism, secularism, and religiosity under authoritarian pro-conservative state policies. I pursue this task by bringing in my previous work on the interpersonal feminist relationship between secular/Kemalist feminists and pious/Islamic feminists in Turkey. In the intersection of ethnography and theory, I argue that locating alternative feminist vocabularies of disagreement in women’s own their own narratives can help us challenge the broader dichotomies dictated by the secular, sacred, and the state. From a relational theoretical framework that stresses the iterative importance of unexpected interpersonal everyday life interactions, this paper contributes to the broader debates on pious women’s agency and the limits of feminist friendship.
{"title":"Beyond the Secular, the Sacred, and the State: Alternative Vocabularies of the Disagreement in Secular and Pious Feminist Narratives in Turkey","authors":"Pınar Dokumacı","doi":"10.1177/00027642241261043","DOIUrl":"https://doi.org/10.1177/00027642241261043","url":null,"abstract":"This paper rethinks the different ways in which civil society activism might be able to transform radical political disagreements about feminism, secularism, and religiosity under authoritarian pro-conservative state policies. I pursue this task by bringing in my previous work on the interpersonal feminist relationship between secular/Kemalist feminists and pious/Islamic feminists in Turkey. In the intersection of ethnography and theory, I argue that locating alternative feminist vocabularies of disagreement in women’s own their own narratives can help us challenge the broader dichotomies dictated by the secular, sacred, and the state. From a relational theoretical framework that stresses the iterative importance of unexpected interpersonal everyday life interactions, this paper contributes to the broader debates on pious women’s agency and the limits of feminist friendship.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":null,"pages":null},"PeriodicalIF":3.2,"publicationDate":"2024-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141783200","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-06-25DOI: 10.1177/00027642241261253
Jenny McMahon, Kerry R. McGannon
Abuse has been acknowledged as an adverse event which leads to trauma and long-term health effects in sport. Given the high rates of abuse occurring in elite sport contexts, many Olympic athletes will not only be subjected to abuse while residing and competing at the Olympic Games but may also experience trauma and its effects. In this article, we build on the calls for a trauma-informed approach in elite sport to outline a rationale for the International Olympic Committee (IOC) to implement an organizational trauma-informed approach to Olympic sites. Such an approach is essential because trauma researchers outside, and inside sport contexts, have outlined that when organizations are not trauma aware, and practices are not trauma-informed, unintended “unsafe” responses may result. To contextualize our rationale for an organizational trauma-informed approach, we provide examples of Olympic athletes’ stories to demonstrate the abuse and trauma they experienced while competing at the Olympic Games. To build on the human right that all athletes participating in the Olympic Games have the right to do so safely and free from harm, we further outline what an organizational trauma-informed approach involves and why it is important to limit re-traumatization risk. We further reflect on how being trauma-informed extends a duty of care to better protect athletes, which should be a responsibility of the IOC.
{"title":"Implementing an Organizational Trauma-Informed Approach to Olympic Sites: An Urgent Priority to Protect Elite Athlete Well-being During Olympic Games Participation","authors":"Jenny McMahon, Kerry R. McGannon","doi":"10.1177/00027642241261253","DOIUrl":"https://doi.org/10.1177/00027642241261253","url":null,"abstract":"Abuse has been acknowledged as an adverse event which leads to trauma and long-term health effects in sport. Given the high rates of abuse occurring in elite sport contexts, many Olympic athletes will not only be subjected to abuse while residing and competing at the Olympic Games but may also experience trauma and its effects. In this article, we build on the calls for a trauma-informed approach in elite sport to outline a rationale for the International Olympic Committee (IOC) to implement an organizational trauma-informed approach to Olympic sites. Such an approach is essential because trauma researchers outside, and inside sport contexts, have outlined that when organizations are not trauma aware, and practices are not trauma-informed, unintended “unsafe” responses may result. To contextualize our rationale for an organizational trauma-informed approach, we provide examples of Olympic athletes’ stories to demonstrate the abuse and trauma they experienced while competing at the Olympic Games. To build on the human right that all athletes participating in the Olympic Games have the right to do so safely and free from harm, we further outline what an organizational trauma-informed approach involves and why it is important to limit re-traumatization risk. We further reflect on how being trauma-informed extends a duty of care to better protect athletes, which should be a responsibility of the IOC.","PeriodicalId":48360,"journal":{"name":"American Behavioral Scientist","volume":null,"pages":null},"PeriodicalIF":3.2,"publicationDate":"2024-06-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141507698","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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