Search Results (4)

Social justice has become the panacea for all types of concerns and issues—providing a sense that all concerns are worthwhile, comprehensive, and matter for today’s world. Thus, developing alternative concepts, ideas, and imaginaries can potentially provide solid grounds for scholars to advance beyond conventional understandings about social justice. Therefore, this manuscript aims to experiment with ethics of care as a conceptual device to disrupt Trumpism, as well as propose alternative worlds where sport, youth/athlete development, and social justice can connect otherwise. Specifically, efforts will be deployed to advance notions concerning sport–social justice in ways beyond our contemporary understandings. The work of feminist theorist and scholar Maria Puig de la Bellacasa (and many other human, non-human and more-than-human entities) is used to situate care as a relational doing. Moving forward, alternative worlds with alternative caring responsibilities matter if youth sport is to continuously thrive for justice. The conventional game of sport–social justice inquiry may have consequences and implications for caring that may be deemed unsustainable and continued sources of oppression. Therefore, caring becomes much more than a fact, a concern, or a concept. It becomes an ontological compromise, an ideal, and an ontological project for scholarly work, which implies a willingness to navigate towards the unknown and unprecedented—potentially our main caring responsibility as scholars. Full article

Our article analyzes data from a broader exploratory Italian study on youth imaginaries and the role of narratives in attributing meaning to the world. The research gathered responses from 872 young people (aged 18 to 23) through a digital questionnaire. The data were analyzed with quantitative methodology using descriptive statistics. Our research questions can be formulated as follows: What level of familiarity do respondents have with biblical narratives? What narrative themes and categories do they use to define those stories? In relation to these elements, what are the characteristics of the respondents’ subgroups that defined themselves as “Religious”, “Indifferent/Agnostic”, and “Atheist”? The questionnaire items analyzed in this article provide an account of the respondents’ familiarity with some biblical narratives and their characters (Abraham, Jacob, and Ruth), as well as their choices related to the stories’ narrative themes and categories. The results from our sample open the field for further investigations, particularly in contexts characterized by different religious backgrounds (e.g., Protestant contexts), which may offer more nuanced interpretations of the educational process in relation to religious identity. Full article

While it is well established that articulations of identity must always be contextualized within time and place, only when we consider how bodies move through, touch, and are touched by physical, cognitive, and even imaginary spaces do we arrive at dynamic and intersectional expressions of identity. Using two divergent visual culture case studies, this essay first applies Setha Low’s theory of embodied spaces to understand the intersection and interconnection between body, space, and culture, and how the concept of belongingness is knotted with material and representational indicators of space at the Yad Vashem Holocaust History Museum in Israel. Marianne Hirsch’s ideas about the Holocaust and affiliative postmemory are also considered to further understand how Jewish bodies inherit their identifies and sense of belonging. To test how embodied spaces and affiliative postmemory or collective memory implicitly operate to help shape and articulate expressions of Jewish identities, the focus then shifts to a consideration of the eight-decade career of New York jazz musician and visual artist, Bill Wurtzel. The clever combination of “schtick and sechel” in Wurtzel’s artistic practice, activated by his movement through the Jewish spaces of his youth such as the Catskills, and through his interaction with Jewish design great, Lou Dorfsman, underscore how Jewish belonging and identity are forged at the intersection of physical and tactile “embodied spaces,” where the internal meets the external and human consciousness and experience converge. Full article

Set in the early 1990s, Hanif Kureishi’s short story “My Son the Fanatic” (1997) dramatizes tensions between Parvez, a lapsed Pakistani Muslim migrant to postcolonial England, and his son Ali, who rejects the western secularity of his father and reverts to a strict form of fundamentalist Islam. If these tensions remain unresolved in the story, Kureishi’s film adaptation elaborates them. In so doing, though, My Son the Fanatic (dir. Udayan Prasad 1997) presents a very different picture. Renamed Farid, the film’s eponymous youth breaks off engagement to the daughter of the local chief of police and challenges his father: “Can you put keema [minced meat] with strawberries?” Metaphorically, this question articulates the deeper concern underlying the story: How might migrants in diaspora live an authentic Muslim life in the secular environment of the predominantly non-Muslim United Kingdom? A close reading of My Son the Fanatic reveals vying answers. Farid and Parvez both invoke the Qur’an, ultimate arbiter of value, meaning and truth in Islam, but thence their paths diverge widely. On the one hand, the film depicts the revivalist maslak of Deobandi Islam, though such missionary fervour may lead all too easily to the violent militancy of Farid and his cohort. On the other hand, My Son the Fanatic suggests conditions of possibility for a Muslim life of sacralised secularity by developing the love between Parvez and Sandra in terms of tropes and themes transposed from the Sufi imaginary to the postcolonial United Kingdom, most notably an ethos of iḥsān, that is, the cultivation of what is beautiful and good. Full article