Reading In Praise of Athletic Beauty

Once again I’m teaching Writing the Sporting Body and once again the core text for the course is Hans Ulrich Gumbrecht’s In Praise of Athletic Beauty.  I’ve made reference to this work in some other writing on here.  But it’s a dense book, one that I consider in equal measures important and limited.  And so I’d like to use the occasion of teaching it and this space to work through some thoughts and develop my understanding of it.

For today, I’d like to just work out a kind of overview of the text by summarizing what seem to be aims and giving you an outline of its structure.  After that, I just plan to offer my readings, which is to say my understanding, interpretation, and questions concerning, the different sections of the book, in order, over the course of a number of posts.

The Book and Its Author

The book actually first appeared in a German-language edition under the title Lob des Sports in 20015.  An English edition appeared in 2006, published by Harvard University Press.  I haven’t seen the German and so I can’t speak to whether the English is a translation or substantially different book.

As for the author, Gumbrecht is a German-born (1948) Professor of Comparative Literature at Stanford University.  In this capacity, he writes about national literatures in the Romance Languages and about European philosophy, especially French and German and especially of the 19th century.  I’m not familiar with most of Gumbrecht’s work, but what I have encountered has been very impressive to me for its erudition, its breadth and scope, the quality of its writing, and the focused attention on the relationship between everyday experience and cultural artifacts and events.  His book on sports seems primarily to grow out of his experience as sports fan, an experience that is informed by his familiarity with European philosophies of art and aesthetic experience.

What is the book about?

If you look at the book jacket, it will tell you that Gumbrecht’s book proposes “a powerful and provocative” argument that “the fascination with watching sports is probably the most popular and potent contemporary form of aesthetic experience.”  Where we fans might simply call certain athletic moves or plays “beautiful,” Gumbrecht’s book is supposed to provide “the means to explore, understand, and enjoy even more acutely the untamed aesthetic experience that our words-in-passing barely suggest.” I’m not certain who wrote this prose. But my own experience with academic publishing leads me to guess that Gumbrecht himself at least provided its main lines.

(I haven’t decided yet, but it may also be important that the blurbs for the book come from Walt Harris [at the time Stanford’s football coach], Myles Brand [then President of the NCAA], and Diana Nyad [marathon swimmer and journalist].)

How is the book structured?

The book has four main parts, preceded by a short introduction.  In outline form, it looks like this:

  1. Everyfan
  2. Definitions (theoretical reflections on the key terms involved)
    1. Praise
    2. Beauty
    3. Athletics
  3. Discontinuities (capsule histories of key periods in the history of Western sports, from classical antiquity to the present)
    1. Demigods
    2. Gladiators
    3. Knights
    4. Ruffians
    5. Sportsmen
    6. Olympians
    7. Customers
  4. Fascinations (descriptions, illuminated by examples, of some of what he believes we are drawn to in sports)
    1. Bodies
    2. Suffering
    3. Grace
    4. Tools
    5. Forms
    6. Plays
    7. Timing
  5. Gratitude (a kind of existential meditation on some of the deeper life issues that the aesthetic experience of sports can lead us to encounter)
    1. Watching
    2. Waste

I’ve organized the first seven weeks of my course around sections 1, 2, 4, and 5 (omitting “Discontinuities” from the syllabus because we’ll be getting our history in other forms). But I’m interested in the book for reasons that go beyond this course.  So here I’m planning to share my experience of reading through all twenty sections of text, section by section,  in however polished or rough a form my notes, reflections and questions may appear.  I hope it will be of some use to some readers and, as always, I welcome responses and dialogue.

Why (and how to) Read CLR James on Cricket


What do they know of cricket, who only cricket know?

Over the past month or so, I’ve been reviewing my plans for Global Sports Culture, a course  I’ll be teaching for just the second time this fall. I knew there were some things I wanted to improve upon based on my first go round and so some changes I needed to make to the content and structure.  I’ve done a lot of that work, including create an interactive concept map which I’m going to share here once I’ve finalized it.

But for all the changes I’ve made (and there are many), one thing I knew early on that I wouldn’t change was the reading assignment for the first week’s lecture, in which I introduce students to the challenges, opportunities, and methods for studying global sports cultures. That’s a week where I want to entice a couple of hundred adolescent sports fans at a Big Ten university that reflecting upon their passion and the cultural objects that incite it can be a valuable thing: not only edifying, but pleasurable in its own right, and even, enhancing of the enjoyment they currently take in sports.  To aid me in this task I have recruited two different, short readings, both of which elegantly—though with different kinds of elegance—make the case for keeping our thinking brains working even as we let our feeling brains run riot in our encounters with sporting cultures.

Sports as Escape, Struggle, and Art

In their superb introduction to Blackwell’s A Companion to Sport, a comprehensive volume the two also edited, Ben Carrington and David Andrews—two of the most prolific and well-regarded sports studies scholars writing today—explain how the study of sports can move us past unhelpful dichotomous approaches to sport that either unsubtly trash it as a kind of opiate excess or naively adore it as a repository of proper values.  Instead, Carrington and Andrews encourage students of sports culture to think about sport

as an escape from everyday life whilst understanding that no cultural activity is completely autonomous from societal constraints, to examine sport as a form of cultural struggle, resistance, and politics whilst recognizing that it is also compromised by forms of commodification, commercialization, and bureaucratic control, and to consider sport as an embodied art form that is formed in relation to both intrinsic and extrinsic goals and rewards that sometimes over-determine the stated aims of the participants.

This is sport, in their words, as escape, struggle, and art.  We are to see not one or the other, but all three functions at once served in some way or another, though probably in different proportions, in every sporting event.  And, moreover, we are to see that sport’s ability to fulfill these three functions is constrained by the very condition that allows it to serve these functions: namely, that sport is a swatch in the social fabric.


In this, Carrington and Andrews draw their inspiration from C. L. R. James who thought about sport, they write

as an activity that is simultaneously a space to which we escape for fun, relaxation, and enjoyment, a space charged with social significance and political possibilities for expressing who we are as individuals and the larger communities to which we belong, and as an embodied art form, a physically creative and aesthetic mode of being human, a world replete with all the ugliness and beauty, tragedy and joy, that resides within human society.

James, therefore, provides the second reading with which I begin my course.

For those unfamiliar with him, Cyril Lionel Robert James was, to put it simply, one of the most awe-inspiring cultural and political figures of the twentieth century. Novelist, playwright, philosopher, literary critic, historian, teacher, activist, journalist, cricketer and sports fan, James, who was born in 1901 in a small village in then-colonial Trinidad, lived, traveled and worked in Latin America, the United States, Africa, and England (where he died, in London, in 1989).  James is probably best known for The Black Jacobins, a definitive history of the Haitian revolution.  My personal favorite, for the record, is Mariners, Renegades and Castaways: The Story of Herman Melville and the World We Live In.  James presents Moby Dick as a prescient portrayal of the industrial and imperial might American would come to acquire in the century after the novel’s publication.  James wrote the book in the United States, while interned on Ellis Island as McCarthy’s HUAC investigated the activist work he’d done in Detroit. James believed the book would reassure his persecutors of his love for what he called “American Civilization.” It didn’t work.

Yet Mariners, Renegades, and Castaways, like all his writing, is imbued with extraordinary erudition, a breathtaking capacity to grasp as ambiguity not as an impediment to commitment, but as its precondition, and by an elegant style balanced by a teacher and activist’s commitment to clarity.  All this is in full force in Beyond a Boundary (1963), the work that inspired Carrington and Andrews (and before them several pioneering generations of students of sport and society).  Beyond a Boundary deftly mixes autobiographical recollection, historical analysis of West Indian decolonization, and reflection on the moral, aesthetic, cultural and political dimensions of West Indian cricket (here, by the way, is a documentary that was made of Beyond a Boundary in the late 70s).

Even this brief description probably explains how Beyond a Boundary complements Carrington and Andrews in helping get students to think about sports.  Because of time constraints, however, I can’t assign the entire work.  Instead, I ask them to read Chapter 1, called “The Window,” and the Preface.  Here I just want to share with you my way of reading the Preface, which is extremely brief and yet somehow, remarkably, already expresses in a kind of holographic magic, the whole of Beyond a Boundary and, for that matter, the whole of my course. In fact, it’s so brief that I can show it to you right here.



Now let me show you what we might make of it in class.  The first thing I notice is that James begins by telling us what this book is not: neither “cricket reminiscences nor autobiography.” This might seem curious since the book clearly includes both, and in great detail. So we have a puzzle right from the start: how do we make sense of this? James helps somewhat in the very next sentence, when he tells us what the book is, or rather—significantly—when he tells us what it is by telling us what it does: the book, he says, “poses the question [emphasized by italics] what do they know of cricket who only cricket know?”  The question, through its repetition of the terms, requires us to think about the relationship between cricket and knowing (which is to say, for my students, between sports and study).

Imagine that you are sitting with an alien from outer space during a Michigan football game on a Saturday afternoon in the autumn.  The alien has asked you to explain what you are witnessing together. How you choose to answer says a lot about what you know about football but also about what you think is important to know about football.  Would you identify the teams and the players?  Would you talk about where the players come from and how they came to be here? Would you mention that most of them are black? Would you talk about the individual fundamental skills and techniques they are exhibiting? The strategies and tactics employed by coaching staffs and players? The rules? The violence? The behavior of the fans? The history of the stadium? The relationship between what is happening on the field and the mission of the educational institution to which it is attached? The economic aspects?

If you imagine a sport (like cricket or football) as a country with a border clearly separating it from another country, then you might imagine that the best way to know that country would be to ignore everything on the other side of the border.  But James implies with his rhetorical question that to know that country you have to know what is not that country, what is on other side of the border.  But sports and countries aren’t the only things with borders.  Books and genres have them too, or at least we are used to thinking of them that way:  “cricket reminiscences” is a country, clearly separated from another country called “autobiography.”  So now, perhaps, we can see that with his opening line, James is rejecting those confining categories of thought.

Borders and boundaries.  Notice the title of James’s book: Beyond a Boundary.  In cricket, the word “boundary” refers to two things: 1) the edge of the playing field (like the homerun wall in baseball if it encircled the entire diamond and not just the 90 degree slice extending out from home plate); 2) a run scoring play in which the batsman hits the ball over the boundary (like a home run).  But, considering the emphasis James has already placed on crossing boundaries, the title itself echoes and expresses the central lesson: to know—not just cricket, not just sport, but anything—is to cross boundaries, which is to say, to travel (an image the importance of which James will emphasize momentarily).

It’s striking too that James presents this point as a question rather than simply stating: “those who only know cricket don’t really know cricket.” It’s striking, I mean that a proposition about knowledge and its limits should be posed in the form of a question.  For questions, as forms of discourse, are invitations to come to know, to do the traveling required to get to know.  In this sense, James seems to avoid the trap of illusory certainty.

However, the question is also a rhetorical question in two ways.  First, in the usual sense in which the question isn’t really or only a question but also a way of offering the answer: in this case, “nothing.”  But the question is rhetorical in another sense.   On one side we have “know-cricket” and on the other side we have “cricket-know.”  This structure actually has a name: chiasmus (pronounced “Kye-as-muss”).  It is named after the Greek letter chi (which looks like our “x”) because of the criss-cross pattern of the word repetition.

The symmetry of chiasmus offers a feeling of closure and a sense of completeness that can lead the listener or reader to feel that all aspects of an issue have been accounted for. This is part of what makes chiasmus effective as a figure of speech.  But if the chiasmus work partly because of the impression of completeness and the confidence it can impart to a listener or reader, what happens when a chiasmus takes the form of a question (as it does here)? And a question that challenges the assumptions we might have about the completeness of knowledge?

James’ ironical, rhetorical question doesn’t hold still while we pin one meaning, one answer to it. Just when we try to frame an answer, some solid ground we could stand on, protected by firm boundaries separating us from ignorance, it shifts. James seems simultaneously to be challenging the claims of knowledge that base themselves on the fixity of categorical boundaries and to be trying to inoculate that challenge against itself falling prey to the same trap.

James has very assertively set down a challenge regarding what it means to know a sport.  That’s an excellent way for us to begin a semester in which we too are studying sports.  So let me pause to go into greater detail here on this question of knowledge.


James brings up knowledge twice in the Preface.  First, in the rhetorical question we just looked at, then again in the final sentence:  “To establish his own identity, Caliban, after three centuries, must himself pioneer into regions Caesar never knew.”  Though brief, this is a tricky, but very important, sentence.  In part, it’s tricky (at least for most of my students) because of the references to Caliban and Caesar and then doubly so because the references are employed metaphorically. So let’s just see who they were to begin with, then we can look at how they work as metaphors, and then finally we can tackle what it means that Caliban must go into regions unknown to Caesar.

Caliban is a character in the play “The Tempest,” written by William Shakespeare.  The play is set on a tropical island, where a European nobleman named Prospero has set himself as a ruler over the island’s native inhabitants, including Caliban, whom Shakespeare portrays as a kind of animal.  For example, in one scene, Prospero berates Caliban for ingratitude, reminding him that he didn’t even know how to speak until Prospero arrived and taught him.  Caliban’s sharp retort to this is that he wished he had never learned to speak, since the only good it has done him is that now he can curse Prospero for occupying his island and enslaving him.  Though “The Tempest” is not set on any actually identifiable island, Shakespeare wrote the play at a time when Europeans like himself were becoming familiar with reports from the English, Spanish and Portuguese men who explored and colonized the Americas, including the tropical islands of the Caribbean that we know today as the West Indies.  Some of these included descriptions of native inhabitants as barbaric and uncivilized cannibals.  Some scholars believe that the character of Caliban (whose name is almost an anagram of the word cannibal) is loosely based on these descriptions and that the play represents the European colonization of the West Indies.

Around the time that James was writing “The Window” numerous artists, intellectuals, and political leaders in the Caribbean who were dissatisfied with the effects of colonial rule on their native lands had seized on this idea and began to use Caliban as a symbol for themselves and their people.  Just as Caliban cursed Prospero in the language the latter had taught him, so these individuals claimed that the Caribbean people would have to dismantle the effects of colonialism by using the tools—meaning the language, ideas, and social institutions—imposed on them or their ancestors by their colonizers.  This process of dismantling the political, economic, cultural and psychological structures of colonialism is called “decolonization.”  And decolonization, in a word, is the metaphorical meaning of Caliban as James here employs the name in his Preface.

Caesar you may be somewhat more familiar with, perhaps by the name Julius Caesar. He was a Roman statesman and military leader who amassed popular power at home and expanded the territory under Roman control all the way to what is today England and Germany as a means of transforming the democratic Roman republic into the dictatorial Roman Empire.  As he did with the fictional character of Caliban, James is using the historical figure of Caesar as a metaphor: in this case, a metaphor for imperial rulers.  Through these metaphors, though Caliban is a fictional character created fifteen centuries after the death of Julius Caesar, James creates an image of a relationship between colonized (Caliban) and colonizer (Caesar).

Now, as I mentioned above, the “regions Caesar never knew” are metaphorical as well.  James isn’t necessarily talking about literal exploration of unknown territories.  We can tell from the context (the sentence immediately before this describes, autobiographically, the process by which certain ideas James first encountered as a boy in the West Indies could only be tracked down and tested when he’d gone to England) that these regions probably refer to regions of thought.  So the metaphor “regions Caesar never knew” means something like “thoughts or ideas that colonizers and imperial powers never knew.”  Caliban meanwhile, who is the colonized, will have to “pioneer” those regions, that is, to go beyond his colonizing rulers in order to discover these “regions” of thoughts and ideas, these bodies of knowledge, that they never knew.  And he must do this in order, James tells us, “to establish his own identity.”

So knowledge of ideas and the world, according to James, is inseparable from the process by which we come to form ourselves as distinct individuals with unique identities.  This is true for all of us, of course, but James is especially concerned with those, like himself, who grew up as colonized individuals within a colonial empire.  James reminds us that the very structures and dynamics of colonial society establish the ideas, customs, morals, and values of the colonial rulers as natural and superior, while the ideas, customs, morals and values of the natives are seen as strange and inferior.  It follows from this that within such a system the “best” that a native (or colonized) individual could become is something like an adequate copier of the colonizer’s superior way of life.  But in doing so, this individual must distance himself from his own native way of life as well as from the history of his land and his ancestors.  The result is a kind of unbearable duality of experience for such individuals one with serious and documented psychological effects:  among the colonizers he can only ever be a second-rate copycat, while among the natives he is an alien, a poser who has forfeited his native identity for a kind of second-hand foreign one.

When James speaks of Caliban establishing “his own identity” he means an identity that escapes from this lose-lose dichotomy.  Rather than either rejecting or trying to copy wholesale the ideas of the colonizer, Caliban can combine his unique experience and various acquired ideas in order to discover new thoughts and ideas and in this way “pioneer into regions Caesar never knew.”  Of course, we should keep in mind that the fact that Caesar “never knew” these regions doesn’t mean that Caesar never traveled to them. I’m not saying he did.  Just cautioning that given the rhetorical question with which James began, we should beware of conflating different sense of the word “know.”

Part of what makes this passage so powerful, in my opinion, is that in this sentence James (following from the preceding, autobiographical sentence) is using the metaphors to speak of himself and his own experience but in terms that render that experience more general: it becomes the possible experience of every colonized or formerly colonized person.  In this way, it is a kind of battle cry or slogan, meant to inspire others like himself to establish their own identities.

But even so, the other part of what makes this passage powerful, again in my opinion, is that it is built around metaphors drawn from European culture (Caliban and Caesar) and, specifically, from the history of conquest and colonization (including “pioneering” and “regions”).  These metaphors, in that sense, are European tools in two senses:  first because they come from European texts, and second because they are about European conquest and colonization.  You wouldn’t think such metaphors would be very promising raw materials for a sentence describing the process by which a colonized individual can free his or her mind, but James makes them just that.

To know is to travel and to travel, in this world, is always to go where someone else has already been. Whether they know where they have been is another, open question. And what we do in that encounter with the other person is yet another, also open question.

Oh yeah, and don’t forget, all of this begins with an ironic, rhetorically posed challenge to remember that if we only know cricket, then we don’t know cricket.  Is all of this, on knowing, and Caliban and Caesar and traveling all part of the response to that question? Part of its elaboration? Perhaps part of what we need also need to know if we are truly to know cricket is the history of colonization and the process by which native subjects try to free themselves of its influence by using the tools of colonization.  And this is because cricket—like language and Shakespeare and the history of the Roman empire—is one of those tools.  And to see the ways that cricket is more than cricket, or rather that cricket is also a means for political domination and political liberation (which is the subject of James’ book on cricket), is precisely to pioneer into regions Caeser never knew.


Crowdsource Query: Case Studies for Sports Concepts

Last Fall, I inaugurated a new large lecture/small discussion group format course at Michigan called Global Sports Cultures.  I organized it around conceptual lenses—play, values, creativity, media, market, politics, etc.—that I’ve found useful for looking at a variety of sporting phenomena.  Each week’s concept was then explored through a concrete case study, which could be an individual athlete, an event, a team, a particular match or competition, or possibly even a single play.  You can see how I did this last fall here or learn more about my approach to teaching in general.

Some of them worked well, some did not. In an effort to do better this fall, I’m looking for readers to brainstorm suggestions for case studies that might illuminate the concepts I’m working with.

There are a few criteria I’d like to keep in mind.  First, I’d like a variety of sports (including especially sports outside of the big four professional US men’s sports), some geographical and gender diversity.  Second, the case study should ideally be the subject of both some scholarly work (for those without access to this, don’t let that stop you from making a suggestion) and some excellent or otherwise interesting journalistic writing.  Third, bear in mind that the course is offered at the 100 level (so open to students of all levels), so we can make no presumptions about the students’ levels of experience with college level reading, interpretation, and writing.  Lastly, it would be great if the case study were portrayed in some audio-visual artifact like a youtube clip or, perhaps, a documentary.

You can offer your suggestions in the comments section, via e-mail, or using the contact form below.

Finally, please share this widely with anyone among your friends or followers who you think might have something interesting to offer.

Teaching Values: Coaching the Right Way

In the wake of my posts last week exploring some of the history, assumptions and implications underlying various aspects of coaching, I had a great conversation with Nick Houseman at BBallBreakdown.  Nick is a coach, clearly an intelligent and caring one and so one who is looking to make coaches and coaching better. Perhaps in that spirit, he asked me the following question yesterday: “is there a debate about coaches using sports to teach overarching themes about life?”

I take it that Nick is asking not whether such a debate exists (for the record, there is quite a bit of scholarly discussion of this in the sport psychology, sport sociology and sport philosophy literature–contact me for some references), but rather, rhetorically, whether I believe that it is appropriate for coaches to use sports to teach overarching themes about life? My short answer is yes.  There’s no question that sports can provide numerous opportunities to learn, either through experience or instruction, about life; and a coach can be the individual who helps teach those lessons.  Moreover, as historians such as Dominick Cavallo and Clifford Putney (to name just two among many) have shown, sports have and probably will continue to be—for better and for worse—impactful arenas for imparting these lessons. In the case of basketball, for example, the game was in part designed to do so.  And individuals like James Naismith, John Wooden, Walt Frazier, Bill Russell, Bill Bradley, Mike Krysewski, and Phil Jackson, among many others, have authored volumes elaborating their ideas about what basketball can teach and how; even as scholars have complicated our understanding of how this might work best.


But in specific circumstances (and leaving aside the kind of coaching behaviors that have left too many young people with a horrible impression of sports culture) , I might qualify my response depending on the answers to certain questions: what is the age of the athletes? What are the themes being taught and how are these being taught? And what is the social context outside of the sporting arena that might support (or undermine) the ability of individual athletes to incorporate these (presumably positive) lessons into their daily lives.  Each of these questions reflects underlying issues that complicate my answer.

Basketball for BoysThis may seem obvious, but generally speaking, I think it’s most appropriate and practical for coaches to impart life lessons to younger players. This isn’t because I think we can’t stop learning about life as we get older.  Life is complicated and challenging in ways that change as we age.  And none of us are ever too old to benefit from the experiences, perspectives, and wisdom of others.  However, in a professional context such as the NBA, where (depending on your definition) most or all of the players are adults, there is a danger that coaches seeking to impart life lessons may fail to respect or appreciate the life wisdom players already have and therefore take on a patronizing attitude.  That is, a situation can arise in which one grown adult is treating another grown adult as though he were less than adult. Because of the racial dynamic whereby most coaches are still white and most players still black and the history of race relations in the US, this such an attitude can become especially problematic.

Moreover, the NBA is a business in which coaches and players alike are employed to maximize, through their success on the court, the profit line of owners. It may not be practical in that context to prioritize life lessons.  And, in addition, the business aspect of the NBA means that coaches and players may not have the opportunity to develop the kinds of intimate personal relationships (knowledge of each other’s experiences and lives, trust, etc.) that should be the bedrock for any such instruction. However, in explicitly educational contexts (such as colleges and schools) and elsewhere that younger athletes are involved, I think using the sporting experience to impart life lessons can be appropriate and desirable, depending, as I said at the outset, on what the themes are, how they are being taught, and on the broader social context in which this is occurring.

It’s probably pretty common to consider, again taking basketball as an example, that certain qualities of character likely to lead to individual and team success are also valuable in life outside of basketball.  Hard work, self-discipline, physical health, enjoyment, graciousness, adaptability, individual initiative, cooperation, unselfishness, intelligence, self-respect and respect for others, and an appreciation of individual differences in personality and ability might comprise a non-exhaustive list of such qualities. I’ve certainly found in my life in and out of basketball that cultivating and exhibiting such qualities tends to contribute to more positive outcomes more often than not.  And most would agree in principle (even if some waver or fall short in actual practice) that these qualities should be prioritized over other values (such as winning) if and when they conflict.

I’m not claiming that these are universal values.  Some arguably are, some definitely are not.  Sometimes, the objection that they are not is voiced to prevent the specific experiences of certain socially marginalized group from being erased. Such erasure is a valid and serious concern.  But I wonder if it might be constructively addressed with careful attention to the conditions under which they are transmitted.  Perhaps this is naive on my part, but if it were the case, we could then avoid resigning ourselves to the position—which admittedly I find tempting, but ultimately counter to my experience, my reasoning, and my desire—that it is hopeless, or worse harmful, to attempt to use sports to impart life lessons to athletes we care about.

Some sociologists rightly observe that there can be in sport an excessive emphasis on defining well-being and development in individual terms. The concern behind this critical observation is that such an emphasis fails to take into account the role—both for better and worse—of society (and of other collectives) in the well-being and development of individuals. Because basketball is a team sport, and as the list of qualities I offered above suggests, this may be less of a problem when it comes to the actual values some coaches seek to impart to their young players. It’s hard for me at least to imagine a basketball coach sternly instructing his or her players to go after their own individual success on the floor at all costs and that this will stand them in good stead in life after basketball.  Even so, it may be the case that some coaches fail to recognize (for any number of reasons) the broader social context in which their players must operate; a context which might make some of these qualities less practicable or practically useful than would be the case on the team or in other social scenarios with which a coach might be familiar or, indeed, in some ideal society.

But I don’t think this means that coaches should refrain from attempting to instill the values they genuinely believe will be useful to their players on and off the court.  It does, however, mean that how a coach teaches and—equally importantly—embodies these values becomes very important.  And it does mean that we should all (coaches included, or especially) be invested in the broader conditions, both of youth sport and of the social and community contexts surrounding young athletes outside of the sporting context, that might make the difference between life lessons learned through sport becoming empowering tools for individuals and communities and such lessons becoming little more than cynically deployed empty promises leading to bitterness and mistrust.

Coach-Gray-Sports-Coach-Tip-No-18-Coach-John-Burns-1024x1024Take care of your body might be the most fundamental tenet of all coaches and the athletic principle with the most obvious relevance to daily life.  The habits of physical self-care that a young athlete might cultivate in the context of their sporting experience may well become a life-long habit with clear benefits.  But, in imparting that lesson, are we taking adequate account of the situations that athlete may be facing in their home or community that might undermine their efforts at attending to their physical well being? Do they have adequate nutrition, for example, or the opportunity to cultivate proper sleep hygiene?

Respect yourself and others: another fundamental lesson to be learned through sports.  But self-respect and respect for others are not cultivated in a vacuum, through sheer force of individual will (even if such a will is a necessary condition for their cultivation). So when we teach young athletes to respect themselves and others (teammates, coaches, officials, opponents) are we considering whether or not the conditions exist in their lives outside of sport in which such a lesson might take root and grow?  Are they respected by their teachers? By law enforcement? By their peers? What about the coach? Is the coach, in his or her interaction with players, showing respect? Or, indeed, exemplifying the other lessons of life and of character he or she seeks to instill in them?


I think one could go down the list of qualities that I mentioned above and ask of each of them: is the coach exemplifying them? Is their adequate social support for the cultivation of these lessons in a wholistic manner? If not, is the coach (and others claiming to care about the well being of the young athlete) working to ensure that the conditions exist outside the sport—in the family, neighborhood, community and country—in which these qualities can be both practicable and practically useful?

Obviously, as literal questions, the answer will be sometimes yes and sometimes no, depending on the coach.  But I mean them more as rhetorical questions designed to illuminate the more challenging areas that I fear are obscured by the broad popular consensus that sports are a good arena in which to learn life lessons and, therefore, that coaches are the appropriate instructors for such lessons.  I mean to be, in other words, pointing out some of the conditions that I think we need to meet if the potential of sport (and coaches) to work in this positive way is to be fulfilled.

The Fascination of Iverson Crossing Jordan: An Exercise in Praising Athletic Beauty

In my last post, I referred to Hans Umbrecht’s In Praise of Athletic Beauty in relation to my University of Michigan Comparative Literature course on Writing the Sporting Body.  I mentioned that Gumbrecht, in what I consider the heart of the book, offers a brief but rich and profound typology of the elements of sporting performance for which he is grateful and that move him to praise.  He calls these “fascinations” to capture the fact that every sporting performance entails “body movements always already shaped by the expectations and the appreciation that spectators bring with them to the game.”  The term fascination, Gumbrecht writes, “refers to the eye as attracted to, indeed paralyzed by, the appeal of something perceived. . . . But it also captures the added dimension that the spectator contributes.” My students and I worked with these seven fascinations a great deal this semester, finding them at the very least useful starting points for articulating the arresting beauty of the performances we each, or together, chose to write. I want to share these fascinations with you.  But I think the most enjoyable way to do so will be to put them to work in relation to a performance, an iconic, but brief play that continues to fascinate me.

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How to Write the Sporting Body: A Report from the Classroom

How do you write what is taking place in the picture above?  Or, what sorts of challenges does athletic performance present to those who would try to capture or convey it in writing?   Read more

One Shining Moment: Yago’s A-Town Throwdown Edition

Probably anyone reading this knows by now that my Cultures of Basketball course ends with a student organized intra-class 3 on 3 tournament.  What started as an off-hand comment by a UM basketball player in 2011 has become, over the several years I’ve now taught the course, into an integral, culminating experience of the course in which students take responsibility for their own desires, incorporate an embodied, hands-on component to the academic study of basketball culture, and bond strongly with one another, softening a variety of barriers that can make it hard for them to recognize and respect each other as peers—not least the one separating varsity athletes from students who are not varsity athletes.

Over the years, the organizational process has evolved in the wake of the preceding year’s experiences. This year, students formed themselves into a number of committees charged with locking down the various aspects of the event (Jersey Committee, Logo Committee, Naming Committee, Program Committee, Venue Committee, Bracket Committee, Draft Day Committee and Documentation Committee).  Drawing upon their own specialized talents and the feedback I’d given them about what had worked well and not so well in previous tournaments, each committee executed its responsibilities superbly, often informed in doing so by some of the cultural artifacts and issues we’d been talking about in the course.  I want to share with you just one bit of special awesomeness that emerged from this process.

In 2011, the first year of the tournament, there were no committees and documentation was limited to some photos that my wife and one of the students who couldn’t play took with cell phones.  In 2012 we had a lot of wonderful still photos and the first-ever video documentation of the event: a couple of shaky clips taken by a student’s friend on the sideline.  Last year, a member of the first-ever Documentation Committee recorded a few, higher quality clips, to go along with superb photos.  This year, in addition to all these elements, one Documentation Committee member brought a GoPro to the tournament and she and some other students filmed the whole tournament.  I’m not sure who had the idea in the first place, but the student decided to edit the raw footage into our very own One Shining Moment montage and, even though the class over, and the grades in, she followed through and shared the results with us last night.

I’m so grateful to and proud of these students for coming together in the way that they did over the course of the semester.  I hope you enjoy the video as much as I think they enjoyed not only the course and the tournament, but the experiences of autonomy, responsibility, and friendship they thereby created for themselves.

That’s a Bad Prof Right There

A couple of clips from last night’s Yago’s A-Town Throwdown, the 2015 Cultures of Basketball intra-class 3 on 3 tournament, without further commentary.

Why We Should Have a Sports Studies Major

I’ve been fortunate to get to expand my repertoire of courses in sports studies over the past few years from Cultures of Basketball to Global Sports Cultures to Writing the Sporting Body.  In this time, my colleagues in the Residential College and the Department of Comparative Literature at Michigan have been supportive and for that I feel both fortunate and grateful.  But it’s important to emphasize that their support is neither a matter of chance nor of charity.  My colleagues are all exceptional scholars and teachers, with rigorous standards for research, pedagogy, and the curriculum.  Their support for the courses I’ve been developing has come because—not despite—their intelligence, integrity and commitment to higher education.  In other words, these courses exist and flourish because scholars with no special personal interest in athletics per se believe that athletics is a valuable object of study for humanities students. Read more

Writing the Sporting Body

This semester, I’m excited to be teaching two sports-related courses in the same semester for the first time.  First, I’ll once again be teaching “Cultures of Basketball.”  I taught it for the first time in Winter 2011, with few qualifications other than that I loved basketball and stories and had some tools for thinking about both of them.  That course sparked my interest and prompted me to learn more about the work of others who were thinking about basketball and culture within the academy.  Since then, in light of what I’ve learned, I’ve continued to teach and refine Cultures of Basketball every year.  Doing so has both informed and been informed by essays on the topic I’ve begun to publish in scholarly journals.  For this semester’s version, I’m reorganizing the course to follow more closely by book manuscript, Ball Don’t Lie! Myth, Genealogy and Invention in the Cultures of Basketball, which I should complete—it’s about 75 % done right now—by the end of the semester. In addition, my experience with Cultures of Basketball and people I’ve met in the broader field led me to want to broaden my range, at least, for now, as a teacher.  So, last fall, I rolled out a new, large-lecture format course at Michigan called “Global Sports Cultures” and, this semester, I’m inaugurating another new undergraduate course in Comparative Literature.  Under the general, preexisting course rubric “Literature and the Body,” I will be teaching “Writing the Sporting Body.”  I want to walk you through the idea behind the course and what we’ll be doing in it. Read more

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