Propaganda for traditional sports and activities that lack critical reflection and academic scrutiny

Helge Chr. Pedersen
Department of Education, UiT the Arctic University of Norway

Overall impression

Author Bartosz Prabucki is an ethnologist and lecturer at Poznan University of Physical Education with a PhD in Physical Culture researching Traditional Sports and Games (TSG). He also holds a position in the European Traditional Sports and Games Association (ETSGA). To me, his book Traditional Sports and Games in the Contemporary World seems to be written more from his perspective as a member of the commission for International Relations at ETSGA, than from his perspective as a researcher. This has led to a book lacking critical reflection and scrutiny.

The book is published by Cambridge Scholars Publishing, a publisher that must not be confused with Cambridge University Press and has no connection with Cambridge University. According to the publisher’s own website: “We retain a balance between our editorial guidance and the level of control retained by our authors, acknowledging the value of presenting an author’s work in a way that retains the integrity of their original argument” (https://www. cambridgescholars.com/pages/ who-are-cambridge-scholars-publishing). This – in plain words – lack of editorial guidance, I think, is reflected in the book, in an unfavorable way. The book would have benefitted greatly from a stronger editorial hand helping the author with the often grandiose language, presentation of purpose and in presenting its argumentation and discussion.

The subject and theme of the book has potential and aspire to tell us an important story about the significance of sport and tradition, but the lack of editorial guidance has left the author on his own and the result is unfortunately not what it could have been. There is much to be desired and an unfulfilled potential. This makes it difficult to review the content: should it be read as a scientific work based on research, or should it be reviewed as more of a popularized narrative about TSG? I have reviewed it as a research-based academic work as that is what it claims to be.

Purpose and content

The book’s purpose is to increase knowledge about TSG (p. 22) and its role, function and significance for different societies, groups, and nations, “as well as humanity as a whole”, and the author states that “[t]he study of these types of sport seems to be extremely desirable in the context of the conditions of the reality we live in” (p. 22). The author wants the book to contribute to knowledge development, practical purposes, and inspiration. By reading the book, you can, according to the author, be inspired to start with TSG yourself, visit the Basque Country, Denmark, and Scotland. Maybe create your own culture and sports festival, establish an institution or organization that deals with TSG, use it in physical education or as a coach, or introduce TSG to your own children and family.

An updated overview on the research available would have helped the author position himself in the research landscape and benefitted the book greatly.

The book starts by declaring that the world has reached a point of globalization fatigue and that people, as a reaction to this increasing globalization, are seeking to return to their collective cultural roots and identities. These collective identities are based on common features of a group. such as language, traditions, territories, and customs. Prabucki writes that globalization has led to an interesting phenomenon, namely: “a strong reaction of local and regional communities, ethnic groups and nations. They did not want to ‘disappear’ in this globalized reality” (p. 1). This popular reaction manifests itself in different types of local, ethnic, and cultural collective identities. But since there is often debate about what such collective identities are, and whether they exist at all, the search is for new or forgotten elements in one’s own cultural history that can contribute to strengthening the glue in the community in question, according to the author. And this is where sport comes in – traditional sports and activities that can glue the nation, the ethnic group. or the local community together. This view on sport as an important identity constructor and marker is well documented in research on sport and identity, and I would have appreciated a more developed examination of this research in Prabucki’s book.

Prabucki’s narrative about identity politics and the revitalization of different types of communities being a reaction to globalization as such is hardly grounded with references to research. The dichotomy between globalization and the revitalization of collective cultural identities that is presented creates an interesting framework for the book’s examples of how sport is used as a collective social, cultural, and ethnic glue, but is a bit simplistic and lacks scrutiny.

Background, theory, and methodology

The author states on page 9 that the links between the major modern global sports (such as football, ice hockey, baseball) and collective identity are well documented in research, but that there is a lack of scientific work on the role of traditional sports. Few references are given for this claim, except for a reference to Kendall Blanchard (1995). There has been a lot of research on sport and identity since Blachard wrote his book 30 years ago.

The introductory chapter, which presents the book’s purpose, overarching theme and research questions, and sets the theoretical and methodological framework for the book, is not up to date. The most recent references in the chapter are 10 years old and the main references seems to be pre-2005. Traditional sport and collective identity formation has become a relatively large field since then. Linked not only to national identities as Prabucki seems to focus on, but also to minority identities and indigenous identities. An updated overview on the research available would have helped the author position himself in the research landscape and benefitted the book greatly.

On pages 9 and 10, the author writes that traditional sports and games (TSG) are becoming increasingly important for the collective identities of various groups, especially now, in our globalized world. He also writes that these traditional sports do not usually divide people, even if they close themselves off in their own identities and differences. On the contrary, TSG only seem to work to unite and integrate differences: “helping to create cultural understanding and equal communities and groups to live together in a global world. Rather than entering into conflicts, they can celebrate the increasingly common phenomenon of multiculturalism and cultural diversity in the contemporary world, by sharing their experiences related to TSG”, he writes (p. 10). Such a one-sided idealized understanding of what traditional sports mean is a very positive and idealistic thought – and a wish many could probably get behind. But does this correspond to the empirical reality out there if scrutinized more closely? Is it the case that traditional sports only bring communities and groups together, without dividing? Do traditional sports in reality only operate with a unifying ‘we’, and not with ‘us’ vs ‘them’ (as I believe is built into all forms of competition and sport)?

After doing research mainly on sport and identity building in a Scandinavian context, my experience is that this glorified picture of the role of sport is probably not entirely true, not even for traditional sport. If we look at the British Isles, one can hardly say that traditional sports bind everyone together across various sectarian boundaries.

And isn’t it the major global modern sports, such as football, that precisely have this potential as a universal cultural language across ethnic, cultural, religious boundaries that can bring people together in stadiums and around the TV? While it is in the nature of the matter that local, regional, and culture-specific traditional sports and games cannot have such a function to the same extent, precisely because they are local and specific to a certain group – highlighting differences and the uniqueness of particular groups. As an avid Arsenal fan I certainly feel part of a worldwide football and Gooner community because football is a global cross cultural language. Participants of, for example, traditional Sámi sports would probably not feel part of a global community when throwing lasso or reindeer riding as their sports is specific to their cultural group.  As the author writes, “[t]hey [people] reach for their own traditions in the field of sports and games and create from them very important elements of their collective and shared culture. It allows them to manifest their ‘uniqueness’: still a very strong mechanism all over the world” (p. 11). So, my question is: How can manifestations of uniqueness bring people together in a globalized world?

I find this undivided positive understanding of traditional sports commendable from a personal perspective, but also somewhat academically naive. The role of sport is much more complex than just bringing people together. It certainly also divides and sets ‘us’ apart from ‘them’. Division is a part of sport – even of TSG.

The book is based on the author’s own experiences, source work, and photos. In addition, he has interviewed two researchers (Grant Jarvie and Henning Eichberg) and organizers/practitioners of TSG. Prabucki has also been present during the Basque festival Aste Nagusia (Great Week) and The Highland Games and Gatherings in Scotland.

What makes an activity ‘traditional’ is not discussed, nor what the term ‘sport’ entails.

All in all, the theoretical framework is thin, consisting of mainly descriptive claims about the value and benefits of TGS, while lacking depth and critical analysis. The presentation of sources and method of investigation is even thinner, bordering on nonexistent. This is also the case with the three concrete examples of TSG in the book – it’s a description of TSG in the Basque Country, in The Scottish Highlands and in Denmark, rather than a thorough and critical analysis and discussion of TSG and the link between Sport, globalization and collective identity formation in these regions.

Research status

There is no review of previous research even if one of the headings in the opening chapter is “TSG Research Movement – the Selected Examples”. It is rather a review of the political work to establish international cooperation on TSG. The work on various resolutions and UNESCO cooperation and the work of two organizations, the Traditional Sports and Games Association (ETSGA) and The Association for International Sport for all (TAFISA), are described. This work culminated in UNESCO’s “International Charter of Traditional Sports and Games” in 2005. “This document has unprecedentedly raised the role and importance of TSG for mankind” (p. 16), states the author. This Charter has had a significant impact on public health, peace, and mutual understanding between people according to the author. He further states that TSG are not so exposed to commercialization and to doping as globalized modern sports, and that they are built on fair play. Traditional sports promote tolerance, mutual understanding, respect, and peace in a diverse world. Again, uncritical claims that is not discussed, but just stated as facts.

It looks like the author here confuses political strategies and reports with critical research in the field. The research review consists of a short paragraph listing several names of researchers who have worked with TSG, without presenting or discussing the content of their research. As justification for this hasty review of previous research Prabucki writes: “I have mentioned the selected researchers to indicate that the subject of TSG is constantly developing and is taken more and more seriously all over the world” (p. 19). With this recognition, it is strange that the author’s most recent reference in the introductory overview chapter is from 2013; it does not reflect the constant development within the field of research or the seriousness with which the field is treated by other researchers.

Defining TSG

The concept ‘Traditional Sport and Games’ is only defined using UNESCO’s official definition, without any form of critical discussion. What makes an activity ‘traditional’ is not discussed, nor what the term ‘sport’ entails. On page 29, a short paragraph is used to clarify this, where the author says that such demarcations can be difficult, and that differences between traditional and modern activities are difficult to identify, especially in our global world. It looks like the author believes that TSG must contain some characteristics, values and elements of tradition to be defined as TSG. “The games or plays presented in this book contain elements, traits and values, making them ‘traditional’ not only in theory, but also in the eyes of their participants.” (p. 29).

Conclusions

The author states that “[t]his issue is innovative, valuable and useful, both in terms of theory as well as (perhaps even more) in practice. In addition, it is much needed, both for the world of science as well as for humanity as a whole” (p. 23). My view differs. Even if the book’s topic is valuable and desired, the content does not deliver and is not needed for humanity as a whole or for the world of science. The potential of a valuable addition to the scientific understanding of sport and identity is there, and with a guiding hand from a recognized publisher this potential might have come to fruition.

Copyright © Helge Chr. Pedersen 2024