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An exploration of the coaching approaches used by Mi’kmaw First Nation coaches
Abstract
This study explored the coaching approaches of Mi’kmaw First Nation coaches in Canada. Eight coaches from across six Mi’kmaw First Nation communities in Nova Scotia, Canada, participated in a semi-structured interview to discuss what it means to be an Indigenous coach. The interviews were audio-recorded and transcribed verbatim. Data were generated inductively using a reflexive thematic analysis. The findings were conceptualised to suggest three concurrent approaches to Mi’kmaq coaching: two-eyed seeing in coaching, multifaceted coaching, and medicine wheel coaching. These approaches highlight the perceived importance and desire to blend Indigenous and Western ideologies of coaching to ensure Indigenous customs and traditions are considered when participating within a pre-dominantly Western conception of sport.
... To date, Rajwani et al. (2021) indicated a marginal number of Canadian national sport organizations have adopted the Calls to Action to fully integrate Indigenous people within Canadian mainstream sport, thus illustrating how colonial truths of assimilation are perpetuated in sport and coaching. Consequently, the development of Indigenous coaches is negatively impacted by the lack of consideration for Indigenous ways of knowing (Gurgis, Callary, & Nicholas, 2022). ...
... The participants in Gurgis et al. study criticized the general, one-size-fits-all design of the ACM and suggested the course was suited to educate non-Indigenous coaches working with Indigenous participants. Furthermore, Gurgis, Callary, and Nicholas (2022) found the coaching styles of Mi'kmaw coaches residing and coaching in First Nation communities are distinct from Western coaches, which may explain why mainstream coach education programmes do not fully satisfy the needs of Indigenous (Mi'kmaw) coaches. Specifically, the coaches indicated using a multifaceted coaching approach, which reflected their cultural duty to address various social responsibilities associated with supporting their athletes and community (e.g., beyond providing sport-specific instruction, coaches would take it upon themselves to provide athletes a meal, drive them to and from practices, or provide them accommodations). ...
... Specifically, the coaches indicated using a multifaceted coaching approach, which reflected their cultural duty to address various social responsibilities associated with supporting their athletes and community (e.g., beyond providing sport-specific instruction, coaches would take it upon themselves to provide athletes a meal, drive them to and from practices, or provide them accommodations). In addition, the coaches reported integrating Indigenous-specific principles in their coaching practices, including two-eyed seeing (Gurgis, Callary, & Nicholas, 2022). Coined by Elder Albert Marshall, two-eyed seeing is a guiding principle to explain the colearning journey of different cultural knowledge working together (Bartlett et al., 2012). ...
This study used a participatory action research approach to explore the criteria for collaboratively designing culturally relevant Indigenous coach education with Indigenous sport stakeholders from Nova Scotia, Canada. Fourteen Mi’kmaw sport stakeholders, including six coaches (three men and three women), seven administrators (five men and two women), and one Elder (man), participated in the study through methods including online semistructured interviews, unstructured interviews, and focus group discussions to explore their perspectives of how to develop culturally relevant Indigenous coach education. The findings suggest the purpose of designing culturally relevant Indigenous coach education is to enhance cultural pride and support Indigenous coach development. Participants believed these objectives could be fulfilled by addressing topics such as Mi’kmaq culture and history, as well as colonialism. The preferred methods of delivering content included facilitating experiences, storytelling, and mentoring. The findings are interpreted relative to the Calls to Action advanced by the Truth and Reconciliation Commission of Canada, as well as the existing literature on Indigenous coaching and learning. Finally, the Mi’kmaq framework of two-eyed seeing is used to advocate for the bridging of Indigenous and Western perspectives, as a means of decolonizing coach education.
... The Coaching Unlimited program (Australia) and Mi'kmaw coach education course (Canada) were co-developed after several years of consultation and research with Indigenous community members and sport organisation representatives (see Apoifis et al., 2018;Bennie et al., 2017;Bennie et al., 2019;Gurgis et al., 2022aGurgis et al., , 2022bGurgis et al., 2023). In both contexts, formative research with Indigenous coaches and local Elders led to recommendations for specific coach development pathways to be developed (given the presence of several systemic barriers and a near complete absence of specific coaching pathways for Indigenous peoples). ...
This chapter serves as a resource for coaches, researchers, and policymakers seeking to advance diversity and inclusion in coach education and development. The ‘turn’ to diversity and inclusion continues to gain traction in sport coaching as a means of addressing the historical patterns of exclusion and absence that limit opportunities for coaches from marginalised backgrounds. In this chapter we explore different dimensions of diversity and inclusion encompassing disability, indigeneity, sexuality, and gender diversity, examining the barriers and challenges faced by these groups in coach education and development and highlighting various pathways and initiatives for inclusion. Specifically, we explore strategies for addressing ableism, building cultural competence, and promoting inclusive and culturally safe learning environments for underrepresented groups. By shedding light on these challenges, the chapter underscores the need for deliberate efforts and structural changes to coach development as a means of promoting greater participation in, and mobility across, sport coaching roles and pathways. We conclude the chapter by reflecting on core issues and future directions for researchers and practitioners wishing to advance diversity and inclusion in their institutional contexts, ensuring that diversity is not merely acknowledged, but celebrated and valued.
... As leaders in sport, Indigenous coaches play an essential role in educating Indigenous youth about the value of sport and contribute towards facilitating strong relationships between sport and culture (Bennie, Apoifis, Marlin, & Caron, 2019a;Blodgett et al., 2008;Thomson, Darcy, & Pearce, 2010). For example, Indigenous coaches reportedly integrate cultural and spiritual traditions, such as two-eyed seeing and medicine wheel teachings, into their instructional practices, to educate Indigenous sport participants on the relationship between sport and Indigenous customs and beliefs (Gurgis, Callary, & Nicholas, 2022). ...
Indigenous coaches play an essential role in educating Indigenous youth about the value of sport and facilitate strong relationships between sport and culture. Unfortunately, across all levels of sport and coaching in Canada, Indigenous sport participation is hindered by a lack of Indigenous coaches. Using a narrative analysis, the following study sought to understand the barriers affecting the development and inclusion of Indigenous coaches in Canada. Specifically, nine Mi’kmaw First Nation coaches from Nova Scotia, Canada, participated in individual, semi-structured interviews. The interviews were interpreted using a thematic narrative analysis. The findings contributed to three distinct narratives: Trials and Tribulations, Displaced by Race, and Westernized Indigenous Education. We discuss how the integrated Indigenous-ecological model can be used as a decolonizing framework to reduce coaching barriers across each ecosystem, subsequently promoting more inclusive and culturally relevant coaching experiences for Mi’kmaw First Nation coaches.
Originating in the field of developmental psychology, positive youth development (PYD) is an asset-building approach to youth development research and practice that emphasizes
enhancing strengths and developing potential in all youth (Lerner, 2017). Extracurricular programmes designed to promote PYD typically include (a) positive and sustained relationships between youth and adults, (b) activities that build life skills, and (c) opportunities for youth to use life skills as both participants and leaders in community activities (Lerner, 2004). Over the past decade, sport psychology researchers have increasingly adopted the PYD perspective to examine developmental experiences in sport. Early PYD through sport research tended to adopt PYD approaches from the broader developmental psychology literature. There are now several sport-specific measures and models of PYD, hallmarks of a buoyant and expanding area of scholarship. A central premise underpinning this chapter is that sport-specific measures and models of PYD are important and necessary owing to the unique developmental experiences sport can provide. Therefore, the purpose of this chapter is to review theory and research relating to the topic of PYD through sport.
Research Through, With and As Storying explores how Indigenous and non-Indigenous scholars can engage with storying as a tool that disassembles conventions of research. The authors explore the concept of storying across different cultures, times and places, and discuss principles of storying and storying research, considering Indigenous, feminist and critical theory standpoints. Through the book, Phillips and Bunda provide an invitation to locate storying as a valuable ontological, epistemological and methodological contribution to the academy across disciplines, arguing that storying research gives voice to the marginalised in the academy. Providing rich and interesting coverage of the approaches to the field of storying research from Aboriginal and white Australian perspectives, this text seeks to enable a profound understanding of the significance of stories and storying. This book will prove valuable for scholars, students and practitioners who seek to develop alternate and creative contributions to the production of knowledge. © 2018 Louise Gwenneth Phillips and Tracey Bunda. All rights reserved.
Qualitative research has grown within sport and exercise psychology and is now widely conducted. The purpose of this review is to discuss three commonly used ways to demonstrate rigor when conducting or judging qualitative research in sport and exercise psychology. These are the method of member checking, the method of inter-rater reliability, and the notion of universal criteria. Problems with each method are first highlighted. Member checking and inter-rater reliability are shown to be ineffective for verification, trustworthiness, or reliability purposes. Next, universal criteria within the context of Tracy’s (2010) heavily drawn on paper within sport and exercise psychology is problematized. Throughout the discussion of each method and universal criteria more suitable possibilities for conducting rigorous qualitative research are offered. The paper concludes that to support high quality qualitative research, scholars - including journal editors and reviewers - need to change how rigor is developed and judged, rather than perpetuate the problems with how it has been commonly evaluated in the past. Recommendations for developing rigor when conducting and/or judging qualitative research within sport and exercise psychology are also offered.
Sport is widely recognised as having the potential to enhance the personal development of socially vulnerable youth, yet there is very limited knowledge on how community sports coaches can create optimal social conditions for life skill development and transferability. We adopt a salutogenic approach in order to study whether and how community sports coaches create these optimal social conditions. Based on the salutogenic framework, a thematic analysis was conducted of 15 in-depth interviews with community sports coaches providing sports lessons to socially vulnerable youth. As part of the interviews, the sports coaches were presented with several training scenarios and asked how they would respond in specific training situations. The results showed that the sports coaches aimed to create meaningful sporting experiences for youths. These meaningful sporting experiences were considered a precondition for keeping youths engaged in the sporting activities, as well as a precondition for life skill development. The sports coaches specifically focused on creating little moments of success and on making sure that the youths felt they belonged to a group. In order to ensure that the youths could experience moments of success, specific coaching strategies were implemented to increase the youths’ comprehensibility and manageability in specific sport situations. According to the sports coaches, experiencing little moments of success could contribute to an increase in socially vulnerable youths’ understanding of the everyday challenges that they face, as well as contribute to their ability to deal with these challenges. Creating meaningful sporting experiences may help youths ‘to learn to cope’ – a skill that could be beneficial over their lifespan and in different societal domains.
Increasingly the professional development literature in sports coaching encourages coaches to coach holistically. Yet the phrase ‘holistic coaching’ is mired in ambiguity and has the potential to become meaningless. The aims of this article are to explore the relationship between holism, humanistic psychology, humanism and sports coaching, and to pose some challenges, which could support the field to move beyond the influence of humanistic psychology.
This is a process article for weaving indigenous and mainstream knowledges within science educational curricula and other science arenas, assuming participants include recognized holders of traditional ecological knowledge (we prefer “Indigenous Knowledge” or “Traditional Knowledge”) and others with expertise in mainstream science. It is based on the “Integrative Science” undergraduate program created at Cape Breton University to bring together indigenous and mainstream sciences and ways of knowing, as well as related Integrative Science endeavors in science research, application, and outreach. A brief historical outline for that experiential journey is provided and eight “Lessons Learned” listed. The first, namely “acknowledge that we need each other and must engage in a co-learning journey” is explained as key for the success of weaving efforts. The second, namely “be guided by Two-Eyed Seeing”, is considered the most profound because it is central to the whole of a co-learning journey and the article’s discussion is focussed through it. The eighth lesson, “develop an advisory council of willing, knowledgeable stakeholders”, is considered critical for sustaining success over the long-term given that institutional and community politics profoundly influence the resourcing and recruitment of any academic program and thus can help foster success, or sabotage it. The scope of relevance for Two-Eyed Seeing is broad and its uptake across Canada is sketched; the article also places it in the context of emerging theory for transdisciplinary research. The article concludes with thoughts on why “Two-Eyed Seeing” may seem to be desired or resisted as a label in different settings.
Traditional Indian education is an expression of environmental education par excellence. It is an environmental education process that can have a profound meaning for the kind of modern education required to face the challenges of living in the world of the twenty-first century (Cajete (2010), p. 1128, emphasis as in original).
As two-eyed seeing implies, people familiar with both knowledge systems can uniquely combine the two in various ways to meet a challenge or task at hand. In the context of environmental crises alone, a combination of both seems essential (Aikenhead and Michell (2011), p. 114).
Recent global initiatives such as the United Nations Declaration on the Rights of Indigenous Peoples have brought the issues facing and needs of Indigenous peoples to the forefront of international attention. While underscoring respect for traditional practices, these initiatives have yet to appreciate fully the extent to which Indigenous peoples’ practices engage ways of being, living and believing that encompass a holistic understanding of the relations between humans and all facets of their ecosystem. The Mi’kmaq, the Indigenous people of Maritime Canada, capture and express their holistic understanding through the concept of netukulimk. In this essay we review core attributes of netukulimk. We also review key moments of colonial assault on netukulimk as a primary means for subordinating and marginalizing the Mi’kmaq. We close the essay with an overview and discussion of recent developments wherein the Mi’kmaq are working to revitalize the place of netukulimk in treaty-based rights and Mi’kmaq law-ways, particularly within self-governance and resource stewardship initiatives. The Mi’kmaq experiences provide insights regarding the challenges and requirements for achieving respect for traditional practices as key to affirming the rights of Indigenous peoples.
Sport-development programmes provide opportunities for Aboriginal and Torres Strait Islander youth to excel and overcome social inequities. In Australia, all levels of government have identified sport-development programmes in their policy responses as a method to redress inequity amongst this population. Yet, a recent report has shown that national sport organisations have been more reactive in establishing anti-discrimination policy and less proactive in cultivating culturally inclusive programmes and meaningful sporting experiences (Human Rights and Equal Opportunity Commission, 2007). At the same time, neo-liberal approaches to policy in Australia have seen the emphasis on grassroots community sport-development shift to third-sector organisations. However, little research has examined how the third-sector organisations operate with Aboriginal and Torres Strait Islander communities and how culturally inclusive the programmes they deliver are for the communities in which they operate. Three case studies with the objectives of analysing organisational approaches to: structure and governance; sport-development philosophies; and cultural inclusiveness of the programmes, are presented here. The case studies were informed by the cultural lens of Ganma, a theory belonging to the Yolngu community of Yirrkala (Marika, Ngurruwutthun, & White, 1992). The case study method included in-depth interviews with programme leaders, reviews of management information systems and programme observation. The findings provided evidence of the importance of culturally inclusive programmes through governance and an informal lived approach to philosophy and culture. The implications for sports management are discussed, including: the benefits of involving Aboriginal and Torres Strait Islander people at the board level; the need for collaboration between local communities and partners; the explicit need to empower local communities to develop the skills to sustain programmes and outcomes; and the maintenance of mutually beneficial interactions.
Coaches are known to fulfill many different roles including leader psychologist, friend, teacher, personnel manager, administrator, fundraiser and role model. The papers presented in this special issue emphasize these different roles by highlighting how coaches learn and how they foster an optimal learning environment. In the first section of this discussion article, will briefly summarize the main issues covered in the five target papers. will then propose that the learning environment of coaches needs to be put into a larger conceptual framework that would allow one to account for the variability of experiences that coaches go through before becoming a coach. The third section of this paper will describe three different settings in which coaches learn their skills. Finally, I will offer some concluding remarks and briefly outline directions for future studies.
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This chapter maps the terrain of thematic analysis (TA), a method for capturing patterns ("themes") across qualitative datasets. We identify key concepts and different orientations and practices, illustrating why TA is often better understood as an umbrella term, used for sometimes quite different approaches, than a single qualitative analytic approach. Under the umbrella, three broad approaches can be identified: a "coding reliability" approach, a "codebook" approach, and a "reflexive" approach. These are often characterized by distinctive-sometimes radically different-conceptualizations of what a theme is, as well as methods for theme identification and development, and indeed coding. We then provide practical guidance on completing TA within our popular (reflexive) approach to TA, discussing each phase of the six-phase approach we have developed in relation to a project on men, rehabilitation, and embodiment. We conclude with a discussion of key concerns related to ensuring the TA you do-within whatever approach-is of the highest quality. © Springer Nature Singapore Pte Ltd. 2019. All rights are reserved.
This book is the first to celebrate the stories of this group of Aboriginal mentors and leaders and present them in a form that is accessible to both academic and general audiences. In this book, Aboriginal sport coaches from all over Australia share stories about their involvement in sport and community, offering insight into the diverse experiences of Aboriginal people in settler colonial Australia.
This collection amplifies the public voice of Aboriginal coaches who are transforming the social, cultural, and political lives of Aboriginal and non-Aboriginal people. These stories have been overlooked in public discussion about sport and indigeneity. Frank and often funny, these intimate narratives provide insight into the unique experiences and attitudes of this group of coaches. This book deepens our understanding of the shared and contested history of Aboriginal peoples’ engagement with sport in Australia.
Despite a significant number of coaches pursuing formal coach training through the National Coaching Certification Program in Canada each year, very few complete the entire certification process. The purpose of this study was to investigate the barriers and facilitators that influence Canadian coaches’ decisions to acquire coaching certification. A mixed-methods convergent parallel design was employed to address the research question. The participants included 1,518 certified and noncertified coaches across Canada who completed an online questionnaire identifying the barriers and facilitators to pursuing coaching certification; of this sample, 38 coaches participated in a follow-up telephone interview. Using the Transtheoretical Model of Behavior Change, the findings suggest that most coaches reside in the precontemplation stage, in which they believe in and are thinking about certification, but have yet to engage in preparation. The barriers to pursuing certification included time, cost, tediousness of the process, and inaccessible evaluators, whereas the facilitators included enhanced knowledge and skills and improved coaching reputation. Future directions for increasing participation rates in the certification process include clearly identifying and broadly disseminating the benefits of acquiring certification, clarifying the criteria for evaluation, streamlining the certification process and incorporating online models, enhancing accessibility of evaluators, and incentivizing and rewarding certification.
To date, there is little research focusing on the role of culture and Indigenous ways of knowing in Western science-dominated high performance sporting environments. This paper takes inspiration from the emerging field of Postcolonial Science Studies and feminist Indigenous scholars to explore how Aotearoa (New Zealand) Black Ferns Sevens players from Māori and Samoan descent make meaning of their bodies within Westernized high performance sporting spaces. Drawing upon a thematic analysis of semi-structured interviews with 18 members of the Black Ferns Sevens squad, we illustrate how players navigate divergent cultural value systems within and across various aspects of the high performance sport environment, including training, nutrition, menstruation, and the everyday quantification of their bodies. This paper also reveals some of the important considerations, learnings, and vulnerabilities experienced during this cross-cultural research collaboration, and highlights the need for more research by/with/for Indigenous women in high performance sport environment.
Coaching positive youth development (PYD) represents a challenge for many participation and high-performance coaches across the globe, including in Brazil. Coach education has been acknowledged as a formal learning context that may help prepare coaches to effectively foster PYD outcomes and provide high-quality developmental experiences for athletes across different sport contexts. Therefore, the purpose of this paper is to describe the key concepts and existing guidelines for coaching and coach education in Brazil, and provide context-specific recommendations for coach education to include PYD materials. Coaching in Brazil includes a long preparation period that includes diversified opportunities for coach learning. However, there are some discrepancies between the objectives and outcomes prioritized by governing bodies and sport organizations and how learning contexts are framed. In other words, although PYD is considered to be a necessary endeavor, it is not explicitly included in any coach education program. Moving forward, we provide several recommendations, through a bottom-up approach, in order to embed PYD within the Brazilian sport system.
This chapter introduces spirituality in sport and discusses the ways in which it could be integrated into research and practice in sport coaching. After outlining the key concepts, literature on spirituality in sport is presented which can be roughly categorised into three interrelated themes: (1) Peak experiences, flow and transcendence in sport, (2) mental skills and competition routines, and (3) sport and life meaning. The chapter concludes with some directions for future research and implications for applied practice.
In this chapter, I outline the ethical concerns and potential methodological obstacles that can occur when conducting research with underrepresented, marginalized, or minoritized groups. Prioritizing the implications of conducting this research as a member of a dominant group and/or with privileged outsider status, I describe key methodological strategies to use when conducting social justice-oriented research to address or mitigate ethical concerns and methodological obstacles. Finally, I describe strategies for the ethical use and reporting of research findings by providing examples of existing and proposed social justice research projects.
Sport researchers have begun to appreciate the perspectives and experiences of Aboriginal athletes in various global communities, yet little is known about Aboriginal sport coaches. Considering sport can play a positive social, psychological, and physical role in the lives of Aboriginal people, it is problematic that there is a dearth of academic literature exploring the narratives of Aboriginal coaches. This is one of the first studies to specifically explore Aboriginal Australian peoples’ experiences in sport coaching roles. Using a socio-ecological framework to frame our discussions, we share the insights of 28 Aboriginal Australian sport coaches from a variety of team and individual sports as they describe an array of factors that facilitated and impeded their sport coaching journeys. By shedding light on these narratives this paper performs two main tasks. First, taking a qualitative approach, it gives agency and voice to Aboriginal people, long-neglected in academic sports scholarship. Second, it provides insights for coaches, athletes, academics, policy-makers, and sporting organisations interested in enhancing opportunities and developing pathways for Aboriginal people in sport coaching roles.
Aboriginal perspectives on experiences in sport in Canada are largely missing from the existing body of literature on sociocultural aspects of sport, but this is especially the case in terms of Aboriginal people from the Maritimes region of Canada. Such an absence impedes our understanding of sport as an important cultural institution that can be used to normalize certain social practices, as well as challenge them. In this paper, we aim to contribute to the body of knowledge on Aboriginal sport by examining the lived experiences of nine elite Aboriginal athletes from the Maritimes, specifically those who won a Tom Longboat Award, through a postcolonial lens. In doing so, we reveal some of the nuanced power relationships that shaped their involvement in organized, competitive sport – distinctions that are not often addressed in the scholarly literature and thus limit our understanding of the complex and sometimes difficult realities of Aboriginal sport development in Canada. The participants’ stories tell us a great deal about the recipients as individuals, about Aboriginal peoples’ involvement in contemporary sport, and how the ways in which they negotiated difference within sport marked their lives.
Representations of Aboriginal Australian peoples as genetically predisposed to sporting prowess are pervasive and enduring perceptions. This rhetoric belongs to a larger narrative that also describes a peculiarly Aboriginal style of play: full of flair, speed and ‘magic’. Such imagery has informed a common perception that, in many team sports, Aboriginal athletes are biologically more suited to playing positions characterised by pace, trickery and spontaneity, rather than those that utilise leadership acumen and intellectual skill. There has been a great deal of academic research exploring how such essentialised and racialised representations play out for Aboriginal athletes. In this paper, however, we extend that research, examining how racialised representations of Aboriginal athletic ability affect Aboriginal coaches. Premised on interviews with 26 Aboriginal Australian coaches, we argue that representations of Aboriginal athletes as naturally suited to speed and flair, rather than leadership and sporting-intellect, help maintain an environment that limits opportunities for Aboriginal Australians seeking to move into sporting leadership roles, such as coaching. This paper sheds light on the ways in which racialised representations of Aboriginal athletes feed into a settler colonialist narrative that stymies opportunities for aspiring Aboriginal professional coaches, and speculates on the limitations of this approach, in challenging the political hegemony of settler colonialism.
The main focus of this paper is on ways in which Kantian philosophy can inform proponents and opponents of constructivism alike. Kant was primarily concerned with reconciling natural and moral law. His approach to this general problematic was to limit and separate what we can know about things (phenomena) from things as they are in themselves (noumena), and to identify moral agency with the latter. Revisiting the Kantian problematic helps to address and resolve long standing epistemological concerns regarding constructivism as an educational philosophy in relation to issues of objectivity and subjectivity, the limits of theoretical and practical reason, and the relation between human experience and the world. It also serves to address ethical concerns regarding liberation from limited self-interests and contexts conditioned by localised beliefs and inclinations. In light of revisiting the Kantian problematic, both Glasersfeld's radical view of constructivism and Jardine's social critique of constructivism are found wanting. Beyond constructivism, Kant's distinction between phenomena and noumena and the limits of reason that follow from it are briefly considered in terms of Merleau-Ponty's novel double-embodied notion of flesh as an ontological primitive – as a matter of being both in, and of, the world – with an aim to more intimate connections between epistemology and ethics.
The involvement of young Indigenous people in research is a key emphasis in current approaches to both sociology of childhood and Indigenous research. This article discusses how the two research methodologies, both of which emphasise participation rights, intersect in research focusing on the participation and perspectives of Indigenous children and young people in education. The article examines ethical requirements of Indigenous and childhood research and institutional ethics procedures, along with methodological considerations, potential constraints and opportunities in undertaking research that aims to facilitate children and young people's participation. Drawing on empirical data it discusses how these processes have shaped participative research studying the views of Aboriginal and Torres Strait Islander students learning Indigenous knowledge and perspectives in New South Wales schools.
Through research grounded in praxis, sport psychologists can seek to understand and then help meet the motivational needs of sport participants from marginalized cultures. The present report unveils the recommendations of 23 elite Canadian Aboriginal athletes and subsequent community meetings with an Aboriginal community regarding how to enhance sport programming and increase enrollment of youth within a First Nations reserve. Data were analyzed inductively with the coding of themes developed by community consensus, reflecting barriers to sport participation and recommendations regarding how programming can be refined through training strategies with youth participants, parents, and sport and recreation staff. Recommendations include educating youth about the value of persistence and success, encouraging coaches to foster positive beliefs, and integrating Aboriginal role models.
While an historical glance through the sport psychology literature reveals an interest in performance excellence since its beginning, a focus of personal excellence has been a more recent trend. This review will address the relationships between performance and personal excellence. More specifically, we question whether performance excellence in high-level sport, by virtue of the exceptional demands on the elite athlete, occurs at the expense of development in personal excellence or whether performance excellence is possible only through personal excellence. Furthermore, we propose that the field may reconcile these ideals in the future through an athlete-centered sport model. This model is defined by the philosophy that developmentally appropriate sport can be used as a vehicle for enhancing overall well-being and the acquisition of lifelong skills. Performance excellence, therefore, co-exists in the same environment as personal excellence. The implications of implementing an athlete-centered sport system for athletes and coaches and for the research and practice of those in sport psychology will be addressed.
Around 1900 there was a revolution in the Danish sportsman's pattern of movement with the transition from the elegant figure skating to the race against the clock that is speed skating. We can note a trend in which the male ideal, in parts of the bourgeoisie, changed from having been ‘the elegant man’ – which in turn was based on the standards of aristocratic exercises – to being ‘the fast man’. Concepts such as grace, style and perfection of form, which had been central ideas in the Northern European nobleman's dance, fencing and horse riding, became much less important in male bourgeois culture but partly carried on in new forms as a specifically female culture. Working-class men were not much drawn to the time sports, favouring instead power sports such as weightlifting, wrestling and boxing, in which the ideal was the strong man, and where the experiences of sweat, close bodily contact and direct physical struggle, man against man, were central.
Year-round training in a single sport beginning at a relatively young age is increasingly common among youth. Contributing factors include perceptions of Eastern European sport programs, a parent's desire to give his or her child an edge, labeling youth as talented at an early age, pursuit of scholarships and professional contracts, the sporting goods and services industry, and expertise research. The factors interact with the demands of sport systems. Limiting experiences to a single sport is not the best path to elite status. Risks of early specialization include social isolation, overdependence, burnout, and perhaps risk of overuse injury. Commitment to a single sport at an early age immerses a youngster in a complex world regulated by adults, which is a setting that facilitates manipulation - social, dietary, chemical, and commercial. Youth sport must be kept in perspective. Participants, including talented young athletes, are children and adolescents with the needs of children and adolescents.
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