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First Nation stories of coaching barriers: a Mi’kmaq perspective
Abstract
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.
... In line with research conducted with American high school coaches, our results showed how many coaches continue to conflate equality with equity in their understanding of social justice , which should be addressed through future educational initiatives. In contrast to a normative approach, coaches adopting a transformative approach demonstrated well-developed levels of critical reflection by seeing the need to intentionally create safe spaces for members of equity-owed groups and working for systemic change (Gurgis et al., 2023). Similarly, coaches adopting a transformative approach demonstrated well-developed levels of political efficacy by speaking confidently about their responsibility to act for social justice, which supports research with youth sport coaches who expressed a responsibility for allyship (Kramers & Camir� e, 2024). ...
... In the case of ableism, systemic change is needed not just to the physical structures but also the entire sporting culture in which high school athletes and coaches operate (Hammond et al., 2019). These culture changes to high school sport must coincide with wider changes in schools (e.g., hiring staff from equityowed groups, implementing decolonized curricula; Gurgis et al., 2023). ...
... Critically conscious coaches can set the stage for social justice by engaging in team discussions at the very beginning of the season to clearly delineate their team's anti-racist policy, for example. On top of facilitating individual behaviors that promote social justice, coaches can also support systemic change by voting in school elections, signing petitions, and using their coaching platform to instigate calls for more diverse hiring policies in the high school sport system (Gurgis et al., 2023). To accomplish the goal of developing more social justice literate coaches, school and sport administrators must work to alleviate the time constraints and winning-focused cultures that act as systemic barriers in nurturing activist behaviors amongst coaches . ...
... Culturally relevant sport pedagogies can be used to attract more young individuals to participate in sport by intentionally creating safer spaces for youth and adolescent from equity-deserving groups (Luguetti et al., 2022). Furthermore, culturally relevant sport pedagogies can help contribute to more positive experiences from youth and adolescents (Gurgis et al., 2023). One way in which coaches can foster inclusive, aware, and sensitive coaching practices is by developing their critical consciousness (Gonzalez et al., 2020). ...
... An individualized and context-specific (i.e., based on coaches, school system, and geographic area) approach must be favoured by developing coach education resources that best fit the needs of those the education is aimed towards. Social justice coach education programmes should be developed by diverse groups of experts with empirical and applied experience (Gurgis et al., 2023) and may be delivered in a variety of formats (e.g., online asynchronous modules, in-person discussions, etc.) depending on the means that best suit the individuals/groups using the resources. Crucially, these social justice coach education resources cannot remain static-they must constantly evolve. ...
... As it relates to increased diversity, not only is there an underrepresentation of BIPOC individuals coaching in Canada , but youth sport systems are deeply influenced by White, Eurocentric, and colonial values . Systemic barriers continue to exist for Indigenous athletes and coaches in Canada (Gurgis et al., 2023), which prompts the urgent need to actively decolonize youth sport spaces by deconstructing colonized sport curricula and coaching practices (e.g., approaches that frame youth from equitydeserving groups as problems to be solved; Rynne et al., 2019). Decolonized youth sport spaces could focus on increasing opportunities for young individuals to participate in both Eurocentric sports and Indigenous games that expand the possibilities for how youth can move their bodies and dilate the horizons for what we legitimately consider to be and label as sport. ...
Sport can at once promote social justice and reinforce systemic inequities. Considering the influence coaches have on athlete development, research related to coaches’ perspectives on social justice issues is warranted. The purpose of the study was to explore Canadian high school sport coaches’ attitudes towards social justice. An online survey saw 392 coaches respond to six open-ended questions on perceived challenges (three questions; n = 989 responses) and recommendations (three questions; n = 724 responses) related to social justice within their teams, schools, and school boards. A content analysis led to coaches’ responses being classified into three groups: (a) high school sport faces social justice issues (57.38%), (b) no social justice challenges and/or recommendations to share (39.34%), and (c) urgency regarding social justice issues is overblown (3.28%). A reflexive thematic analysis, guided by the critical positive youth development framework, was used to develop several overarching themes, highlighting persistent inequities, a lack of involvement from school boards, missed/ignored social justice issues, and a small group of antisocial justice coaches within the Canadian high school sport system. Considerations for coach education programmes and future research are discussed.
... As of 2015, there were nearly 60,000 registered members of Mi'kmaw First Nations in Canada (Gallant, 2022). Gurgis, Callary, and Denny (2022) interviewed nine Mi'kmaw First Nation coaches living in Nova Scotia, Canada, who reported experiencing various barriers as Indigenous coaches. One barrier was a lack of culturally sensitive coach education. ...
... Despite decades worth of coach development research (Nelson et al., 2013), the limited scholarly attention to Indigenous coach education in Canada remains problematic. Considering the plethora of benefits of engaging Indigenous people in the design of Indigenous coach education (Bennie et al., 2019), Mi'kmaw coaches' criticisms of current coach education in Canada (Gurgis, Callary, & Denny, 2022), and the idiosyncratic experiences of Mi'kmaw coaches that emphasize the distinction between Indigenous and Western coaches (Gurgis, Callary, & Nicholas, 2022), a collaborative design of Indigenous coach education is seemingly a logical option to fill a piece of the Indigenous coach education gap in Canada. Providing Mi'kmaw coaches a culturally relevant means of pursuing coach education may contribute to the decolonization of a Western-influenced coach education system in Canada. ...
... The action associated with this PAR project includes the development of a Mi'kmaw coaching course. Prior to this phase, we delved into the social context of Mi'kmaw coaches to understand their experiences as coaches (Gurgis, Callary, & Nicholas, 2022), and the barriers they encounter (Gurgis, Callary, & Denny, 2022). From those initial understandings, we came to the idea that developing a coach education course grounded in Mi'kmaw ways of knowing would be beneficial to enhance the experiences and lessen the barriers of Mi'kmaw coaches. ...
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.
... In Canada, Indigenous coaches continue to face a plethora of barriers (e.g. westernised/colonial education system) impacting sport participation due to persistent systemic racism (Gurgis et al., 2022a). In the United States, sports such as baseball have been shown to disadvantage coaches of colour while privileging white coaches through power imbalances and racialised practices that shape the sport's culture (Glover, 2007). ...
Sport constitutes an important setting in which to study whiteness given ongoing issues related to power, privilege, and oppression. The purpose of the study was to examine white privilege in Canadian high school sport by investigating white coaches’ perspectives on social justice issues. A total of 463 high school coaches who self-identified as white completed an online survey. Results showed how coaches who had a greater awareness of white privilege in society had more favourable attitudes towards social justice, higher importance attributed to climate change issues, greater awareness of prejudicial attitudes against the LGBT community, and a higher propensity to engage in antiracist behaviours. Moderating effects for gender identity were also found. Moving forward, white privilege should continue to be studied in coaching to better understand how it is entangled with social justice.
... The epistemological assumption of this study required the researchers to acknowledge how their formal education in the field of sport psychology and experiences as former athletes, coach educators, and mental performance consultants, may shape their perspectives regarding punishment and discipline in sport. Specifically, given the principal investigator's previous experience investigating coaching practices in sport (e.g., [35]), and his role in conducting the interviews, it was important for him to reflect on how his research and sport experiences influenced the parameters among which he and the participants discussed punishment and discipline, behavioural management strategies in sport and the co-created themes. This process of self-reflection was achieved through maintaining journal notes on member reflections and conversations with the co-authors who served as critical friends [36]. ...
The following study employed an instrumental case study to investigate sport stakeholders’ understandings of behavioural management strategies used in competitive youth baseball, including the identification of common strategies and interpretations of these as punishment or discipline. Twenty-one participants, from one competitive (AAA) all-boys baseball team, including three coaches, eleven baseball players, and seven parents, were recruited to participate in an individual semi-structured interview. Interviews ranged between 30 and 150 min, and data were analyzed using reflexive thematic analysis. Several behaviour management tactics were identified, of which exercise, benching and yelling negative comments were most often reported. While participants interpreted excessive exercise and benching as punitive and/or disciplinary approaches to behavioural management, yelling was consistently viewed as punitive. Participants confused punishment and discipline as interchangeable, thus suggesting a lack of awareness regarding developmentally appropriate strategies of behavioural management and highlighting the normalization of certain punitive tactics in youth sport. The results underscore the necessity of imparting knowledge to the sports community regarding age-appropriate behavioural management interventions to foster safe and enjoyable athletic experiences for youth competitors.
Background
Increasingly, strength-based approaches to health and wellbeing interventions with Aboriginal and Torres Strait Islander Australians are being explored. This is a welcome counter to deficit-based initiatives which can represent a non-Indigenous view of outcomes of interest. However, the evidence base is not well developed. This paper presents the protocol for evaluating a strengths-based initiative which provides life coaching services to Aboriginal and Torres Strait Islander community housing tenants. The study aims to evaluate the effect of life coaching on social and emotional wellbeing (SEWB) of tenants in three Victorian regions.
Methods
The More Than a Landlord (MTAL) study is a prospective cohort study of Aboriginal Housing Victoria tenants aged 16 years and over that embeds the evaluation of a life coaching program. All tenant holders in one metropolitan and two regional areas of Victoria are invited to participate in a survey of SEWB, containing items consistent with key categories of SEWB as understood and defined by Aboriginal and Torres Strait Islander peoples, and key demographics, administered by Aboriginal and Torres Strait Islander peer researchers at baseline, 6 and 18 months. Survey participants are then invited to participate in strengths based life coaching, using the GROW model, for a duration of up to 18 months. Indigenous life coaches provide tenants with structured support in identifying and making progress towards their goals and aspirations, rather than needs. The study aims to recruit a minimum of 200 survey participants of which it is anticipated that approximately 73% will agree to life coaching.
Discussion
The MTAL study is a response to Aboriginal and Torres Strait Islander community and organisational requests to build the evidence base for an initiative originally developed and piloted within an Aboriginal controlled organisation. The study design aligns with key principles for research in Indigenous communities in promoting control, decision making and capacity building. The MTAL study will provide essential evidence to evaluate the effectiveness of strengths-based initiatives in promoting SEWB in these communities and provide new evidence about the relationship between strengths, resilience, self-determination and wellbeing outcomes.
Trial registration
This trial was retrospectively registered with the ISRCTN Register on the 12/7/21 with the study ID: ISRCTN33665735 .
When research is conducted from a Western paradigm alone, the findings and resultant policies often ignore Indigenous peoples’ health practices and fail to align with their health care priorities. There is a need for decolonized approaches within qualitative health research to collaboratively identify intersecting reasons behind troubling health inequities and to integrate Indigenous knowledge into current health care services. We engaged with First Nations women to explore to what extent digital storytelling could be a feasible, acceptable, and meaningful research method to inform culturally safe health care services. This novel approach created a culturally safe and ethical space for authentic patient engagement. Our conversations were profound and provided deep insights into First Nations women’s experiences with breast cancer and guidance for our future qualitative study. We found that the digital storytelling workshop facilitated a Debwewin journey, which is an ancient Anishinabe way of knowing that connects one’s heart knowledge and mind knowledge.
Indigenization involves relating traditional cultures to modern methods, concepts, and science to facilitate their use by those populations. Despite attempts to indigenize both the practice of counseling and the content of educational curricula, mental health and educational deficits in Amerindian communities have remained. This article suggests indigenization in the North American context is often based on a reified view of culture that discounts naturalistic and scientific approaches, and that this dynamic inhibits progressive cultural change at institutional and community levels. A secular approach to indigenization is proposed that relates modern conceptual thought to traditional cultures in a way that is consistent with traditional constructs. The medicine wheel, traditional to North American Great Plains cultures, is applied to counseling to illustrate how concepts found in aboriginal cultures could inform modern practice with wider applications to curriculum development. Related tensions involving interpretations of aboriginal spiritualities and modernity are discussed.
Contemporary media systems are in transition. The constellation of organizations, groups, and individuals contributing information to national and international news flows has changed as a result of the digital transformation. The "hybrid media system" has proven to be one of the most instructive concepts addressing this change. Its focus on the mutually dependent interconnections between various types of media organizations, actors, and publics has inspired prolific research. Yet the concept can tempt researchers to sidestep systematic analyses of information flows and actors' differing degrees of influence by treating media systems as a black box. To enable large-scale, empirical comparative studies aimed at identifying interdependencies and power relationships in contemporary media systems, we propose the concept of discursive power. This describes the ability of contributors to communication spaces to introduce, amplify, and maintain topics, frames, and speakers, thus shaping public discourses and controversies that unfold in interconnected communication spaces. We also provide a theoretical framework of how structural features of organizations and media systems contribute to the emergence of discursive power for different types of actors in various contexts. This adds to the theoretical toolkit available to researchers interested in the empirical analysis of contemporary media systems.
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-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.
Although research in the area of immigrants and their physical activity patterns has been steadily growing, there is still much to learn. The purpose of this study was to identify the barriers, facilitators and motivators facing recent Canadian immigrants as they relate to involvement in coaching youth sport. The quantitative information presented in the first article of this series served as a framework for conducting semi-structured qualitative interviews with 28 immigrant youth-sport coaches. Results of these interviews support the notion that there are two distinct groups of immigrant coaches - the ‘leisure-oriented coach’ (those without coaching occupational aspirations) and the ‘career-oriented coach’ (those with coaching occupational pursuits). Despite sharing several of the same barriers, facilitators and motivators, each group showed marked divergence from the other on a number of aspects in each of these three categories.
Aboriginal people in Canada suffer ill-health at much higher rates compared with the rest of the population. A key challenge is the disjuncture between the dominant biomedical approach to health in Canada and the holistic and integrative understandings of and approaches to health in many Aboriginal cultures. More fundamentally, colonization is at the root of the health challenges faced by this population. Thus, effective approaches to health promotion with Aboriginal people will require decolonizing practices. In this paper, we look at one case study of a health promotion project, the Urban Aboriginal Community Kitchen Garden Project in Vancouver, Canada, which, guided by the teachings of the Medicine Wheel, aims to provide culturally appropriate health promotion. By drawing on Aboriginal approaches to healing, acknowledging the legacy of colonization and providing a context for cultural celebration, we suggest that the project can be seen as an example of what decolonizing health promotion could look like. Further, we suggest that a decolonizing approach to health promotion has the potential to address immediate needs while simultaneously beginning to address underlying causes of Aboriginal health inequities.
During the past 20 years there has been a dramatic increase in societal interest in preventing disability and death in the United States by changing individual behaviors linked to the risk of contracting chronic diseases. This renewed interest in health pro motion and disease prevention has not been without its critics. Some critics have accused proponents of life-style interventions of promoting a victim-blaming ideology by neglecting the importance of social influences on health and disease.
This article proposes an ecological model for health promotion which focuses atten tion on both individual and social environmental factors as targets for health promo tion interventions. It addresses the importance of interventions directed at changing interpersonal, organizational, community, and public policy, factors which support and maintain unhealthy behaviors. The model assumes that appropriate changes in the social environment will produce changes in individuals, and that the support of individ uals in the population is essential for implementing environmental changes.
Accidents, violence, and certain chronic diseases kill American Indians greatly out of proportion to other racial groups. Complex interactions between previously adaptive survival mechanisms, historical and cultural factors, and U.S. policy must be understood to respond effectively to these health issues. The traditional medicine wheel provides a conceptual framework that is culturally grounded and also supported by solid scientific research. Research related to complex neuroendocrine and behavioral responses to the stressors of life provides a basis for effective treatment programs for American Indians.
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.
This paper outlines the processes for co-creating and delivering Coaching Unlimited, a coach education and health promotion workshops series providing specific opportunities for Aboriginal Australian coaches to develop their capacity as future leaders in leisure settings. To guide our evaluation of the first two netball workshops, we used the Ngaa-bi-nya framework – an Aboriginal health and social programme evaluation framework. Using the four domains of Ngaa-bi-nya, we were able to confirm the importance of co-creating and delivering the workshops in a culturally safe and inclusive environment. Reflecting on our own processes of doing research and working with Aboriginal communities, we learnt that hosting workshops in and with community, is central to the programme’s accessibility and success. The paper concludes by considering the utility of the framework and what researchers can learn about their own practice in the space of Aboriginal sport and health programmes.
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.
Research in coaching science continues to grow and as such, there is a need for rigorous tools to help make sense of the rapidly expanding literature. The purpose of this paper is to provide a detailed description of a systematic review methodology that can be used to summarise literature in coaching science. To do so, we present a test case of a systematic review we conducted on the sport coaching experiences of global Indigenous populations. More precisely, we conducted a systematic review of English, Spanish, French, Mandarin, and Portuguese peer-reviewed journal articles, spanning twelve databases (e.g., Sport Discus, ERIC, and Scopus) from 1970 to 2014. ENTREQ and COREQ guidelines were followed to report the results of the systematic review, and Bronfenbrenner’s ecological systems theory was used as a theoretical framework to extract and synthesise relevant findings from the included articles. In sum, this paper presents a robust methodology for systematically reviewing research in coaching science and provides practical insights for those who endeavour to conduct rigorous literature searches in this domain.
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.
This article will examine the previously under-researched area of the under-representation and experiences of elite level minority (male) coaches in (men’s) professional football in Western Europe. More specifically, the article will draw on original interview data with 40 elite level minority coaches in England, France and the Netherlands and identify a series of key constraining factors which have limited the potential for and realization of opportunities for career progression across the transition from playing to coaching in the professional game. In doing so, the article will focus on three main themes identified by interviewees as the most prescient in explaining the ongoing under-representation of minority coaches in the sport: their limited access to and negative experiences of the high level coach education environment; the continued existence of racisms and stereotypes in the professional coaching workplace; and the over-reliance of professional clubs on networks rather than qualifications-based frameworks for coach recruitment. Finally, the article will contextualize these findings from within a critical race theory perspective and will draw clear linkages between patterns of minority coach under-representation, the enactment of processes and practices of institutional racism, and the underlying normative power of hegemonic Whiteness in the sport.
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Residential schools were the institutions, in operation from the 19th century to the late 20th century, which Indigenous children in Canada were forced to attend. The literature shows that many young people who attended these institutions were victims of neglect and abuse. Negative psychological effects resulting from child abuse have been amply documented. However, very few studies on this subject have been carried out among Canada's Indigenous Peoples. The objective of this study is to evaluate, for an Indigenous population in Quebec (Canada), the impact of residential schooling as well as self-reported experiences of sexual and physical abuse during childhood on the development of alcohol and drug use problems in adulthood. A total of 358 Indigenous participants were interviewed (164 men [45.8%] and 194 women [54.2%]). Alcoholism was evaluated using the Michigan Alcoholism Screening Test (MAST). Drug abuse was assessed with the Drug Abuse Screening Test-20 (DAST). Child abuse and residential schooling were assessed with dichotomous questions (yes/no). Among the participants, 28.5% (n=102) had attended residential schools, 35.2% (n=121) reported having experienced sexual abuse, and 34.1% (n=117) reported having experienced physical abuse before adulthood. Results of the exact logistic regression analyses indicated that residential school attendance was linked to alcohol problems, while child abuse was related to drug use problems. The results of this study highlight the importance of considering the consequences of historical traumas related to residential schools to better understand the current situation of Indigenous Peoples in Canada.
Copyright © 2015 Elsevier Ltd. All rights reserved.
This is a book - please kindly do NOT request a copy from me.
Qualitative forms of inquiry are a dynamic and exciting area within contemporary research in sport, exercise and health. Students and researchers at all levels are now expected to understand qualitative approaches and be able to employ them in their work. in this comprehensive and in-depth introductory text, Andrew C. Sparkes and Brett Smith take the reader on a journey through the entire qualitative research process that begins with the conceptualization of ideas and the planning of a study, moves through the phases of data collection and analysis, and then explains how findings might be represented in various ways to different audiences. Ethical issues are also explored in detail, as well as the ways that thegoodnessof qualitative research might be judged by its consumers.
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.
In our chapter in the first edition of this Handbook (see record
1994-98625-005), we presented two tables that summarized our positions, first, on the axiomatic nature of paradigms (the paradigms we considered at that time were positivism, postpositivism, critical theory, and constructivism, p. 109, Table 6.1); and second, on the issues we believed were most fundamental to differentiating the four paradigms (p. 112, Table 6.2). These tables are reproduced here as a way of reminding our readers of our previous statements. The axioms defined the ontological, epistemological, and methodological bases for both established and emergent paradigms. The issues most often in contention that we examined were inquiry aim, nature of knowledge, the way knowledge is accumulated, goodness (rigor and validity) or quality criteria, values, ethics, voice, training, accommodation, and hegemony. An examination of these two tables will reacquaint the reader with our original Handbook treatment. Since publication of that chapter, at least one set of authors, J. Heron and P. Reason, have elaborated on our tables to include the participatory/cooperative paradigm (Heron, 1996; Heron & Reason, 1997, pp. 289-290). Thus, in addition to the paradigms of positivism, postpositivism, critical theory, and constructivism, we add the participatory paradigm in the present chapter (this is an excellent example, we might add, of the hermeneutic elaboration so embedded in our own view, constructivism). Our aim here is to extend the analysis further by building on Heron and Reason's additions and by rearranging the issues to reflect current thought. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Personality psychologists have been studying narratives for decades. Their work offers significant insights into the meaning of the stories people tell. This article highlights some historical antecedents as well as the latest research findings from the growing area of personality psychology that focuses on narrative approaches. First, narrative research in personality shows that imaginative stories reveal enduring implicit motivations linked to affect, thought, and behavior. Second, autobiographical stories play a significant role in self-development and personal identity formation. The narration of one's story is a process influenced over the life span by age-related capacities and various psychological needs that occur in social and cultural contexts.
Adult educators have much to learn from Native peoples' focus on the four directions of the medicine wheel: the emotional, physical, spiritual, and cognitive.
Culture counts in the prevention and treatment of behavioral ailments. The Native American Health Center (NAHC) has successfully developed a model that incorporates cultural adaptations into EBPs, yet also believes community-defined and practice-based evidence are relevant in the validation of traditional practices. American Indian/Alaska Native (AI/AN) traditional practices are more than complementary forms of healing. They are stand-alone methods, developed and used by tribal people long before the concept of EBPs existed. There is a need for funders to respect these practices as autonomous mental health strategies. The reasons for promoting change are explained through an understanding of key dimensions of AI/AN behavioral health issues. These key dimensions were identified in the 2001 Surgeon General's Report and an extensive literature review of Indigenous research methodologies. Recommendations are made based upon their ability to promote AI/AN empowerment, to support movement toward self-determination using the Indigenous Research Agenda model. This model honors fluid movement of Indigenous people through states of survival, recovery, development and self-determination through four categories for action: decolonization, mobilization, transformation, and healing. The end results are options for holistic approaches to influence policy changes in the EBP system.
Sumario: This dictionary gives nontechnical definitions of statistical and methodological terms used in the social and behavioral sciences. Special attention is paid to terms that most often prevent educated general readers from understanding journal articles and books in sociology, psychology, and political science and in applied fields that build on those disciplines, such as education, policy studies, and administrative science. It does not, for the most part, directly explain how to do research or how to compute the statistics briefly described
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