Thursday, 15 September 2011

Crossing borders: The global sporting workplace


When I was going through various sport blogs and new articles, I didn't have to turn more than a page to stumble upon news on the movement of athletes. Some movements are major ie athletes moving internationally, some not as major ie athletes moving interstate or between clubs, and some movements are minor ie athletes out or in for that season. Regardless, I see a pattern– the themes surrounding the mobility of athletes and others associated with sports, are often (not in any particular order): reason for the move, their rankings, their reputation, their earnings, and what they've achieved for the country, via club or league, they represent. There were also more than once where I came across the word “trade” (Nicholson-Smith 2011), unambiguously used as an adjective before an athlete's name. It is a fact that athletes are being traded and bought by clubs. The commodity here is not the athletes per se, it's their expert-ism in their field, and, to simply put it, what national glory they can bring in for the clubs/country they represent. In exchange for?? I would like to say the common motivation is $$, but I might be over-simplifying it. In search for answers, I browsed a few sports blogs, and found three rather interesting posts:

China quickly becoming Nuggets Far East

 

Marlins, Omar Infante Discussing Extension



Again, the common themes talked about in the blog posts are the reputation of the athletes, their achievements on behalf of their club/country, their earnings, and their history/future movements. 


So back to the question– what are the athletes playing for? Not patriotism, as the athletes mentioned in the blogs were initially of a different nationality. Often they are playing for the social and economic benefits of sport (Klein 2009, 1129). For instance, a developing country like China produces many excellent badminton players who mostly moved to developed countries, to be professionally coached, get paid, and represent their country of residence– opportunities and benefits they would've never received if they had stayed in China. They would've also helped boost the Chinese economy by “sending money home”. Besides helping with the economy, high ranking Chinese badminton athletes who are a national pride, also put China on the map in the badminton arena. However, I don't know enough to say that the social benefits for, say Chinese badminton players, are as extensive as Klein (2009, 1127) has illustrated with Dominican baseball in terms of academy as social capita, but I can't imagine the principles being far off. 


I also noticed another pattern: a Chinese badminton player, a Dominican baseball player, and an African-American basketball player. Why didn't Singapore “buy” an African-American badminton player; the Marlins (USA) “buy” a Chinese Baseball player; China “buy” a Dominican basketball player?





Reference List 

 
Badminton Information. 2010. “Olympic hope Li Li walks out on Singapore badminton.” Sports Blog. http://www.badminton-information.com/olympic_hope_li_li_walks_out_on_singapore_ badminton.html. 

Kerby, Trey. 2011, September 14. “China quickly becoming Nuggets Far East.” Sports Blog. http://blogs.thescore.com/tbj/2011/09/14/china-quickly-becoming-nuggets-far-east/.

Klein, Alan 2009 "The transnational view of sport and social development: the case of Dominican baseball." Sport in Society 12(9):1118-1131

Nicholson-Smith, Ben. 2011, September 14. “White Sox Notes: Williams, Quentin, Pierre, Morel.” Sports Blog. http://www.mlbtraderumors.com/2011/09/white-sox-notes-williams-quentin-pierre-morel.html.

 

Friday, 9 September 2011

Knowing place, enacting place

Only recently have I consciously think about and question the “making of identity” (Senses of Place 2011) behind rituals and celebrations that I often mindlessly partake and take advantage of. “As ways of place-making such events call out for understanding” (Senses of Place 2011)– I can't say it any better than this. An excellent example of this is Australia Day. As per McAllister (2009, 164), native Australians were never included in the Australia Day celebrations pre-1998, even though they were mentioned to be an icon of “Australia in the same way the country’s unique flora and fauna do.” I have to admit, my first Australia Day was a mindless celebration. I was ignorant of the historical context behind the day also known as “invasion day”. I assumed Australia Day is the Singapore National Day equivalent– a celebration for independence– something to celebrate to. Oh, was I wrong. I've learnt that an understanding of the rituals/ceremonies/celebrations/place is required for us to have a sense of the place, not be just an ignorant participant.


You Tube: St. Patrick's Day 2007 Fremantle Western Australia
 
The video assumes that the audience know the historical context of St. Patrick Day. The references to leprechauns, three-leaved clovers, the colour green, Guinness, binge drinking, and granny kisses might mean nothing to someone who has no knowledge of the significance of the Irish icons, especially in relation to St. Patrick'. If you knew nothing about this celebration, then you'd think it's just a drinking “festival”.


St. Patrick's is widely celebrated by not only the Irish and Irish diaspora around the world, but also most festive-loving beer/stout/whiskey drinkers who has had come across this after-lent celebration. I've been to Rosie O'Grady Fremantle many times and I am sure that the pub doesn't get as busy and festive on most days of the year other than on St. Patrick's.
 

Tube Video: NZ Maori Haka

Every time I see a Haka demonstration, I knew straightaway that the “performers” are Maoris, from New Zealand. Different parts of the South Pacific have their own distinguished war dance or war cry, and the Haka is prominent; the “bulging” of the eyes and the sticking out of the tongues. As I often see the Haka performed by Maori athletes before a game, I came to the perception that, in historical context, Haka were only performed by men before a battle to intimidate their enemies. But I learnt that there are different types of Haka, for various occasions, and are performed by numerous groups in the Maori community.


Cultural Experience

Since I was little, Eid ul-Fitri is one of the festivals I've always anticipated (the other one is Christmas). This is the only time of the year where my mum would stay up the whole night to prepare and cook food so rich with coconut milk and other kinds of fat that we won't be wrong calling them heart attack on a plate. Eid is my passport to stuff my face, and not feel too guilty about it. The diplomatic term I personally love to use is– Eid feasting. When in Rome.. 
 

Of course, Eid is not all about “the feast”. More importantly it is about being a “good Muslim”. Muslims are reminded about the financially disadvantaged community, in this time of merriment. Donations, Zakat, are mandatory (not by the government). But the true test happens before Eid– the sunrise-to-sunset fast for a month. In a nutshell, the fast is not only to control the urges to eat or drink, but also urges for any misdeeds as per Islam.



This year I'm blessed to attend two feasts *smiles*; my family's, and friends'. For my friends' Eid feast party, I carried on the family tradition– minus the cooking overnight– and dished up two of my favourite Eid goodies.


I made the ketupat (rice cakes), prawns sambal (bottom left) and vegetarian lemak (top right)




Reference List 
 

Senses of Place (2011). “Week 8: Knowing place, enacting place.” Blackboard lecture notes. http://lms.curtin.edu.au/webapp/portalframeset.jsp?tab_id=_2_1url=%2fwebapps% 2fblackboard%2fexecute%2flauncher



invictusitic. 2010. The Best Haka New Zealand vs France in Paris 2004. You Tube video, 1:01. http://www.youtube.com/watch?v=6g3QbH_i2VU&feature=related


Turfrey. 2007. St. Patrick's Day 2007 Fremantle Western Australia. You Tube video, 6:11. http://www.youtube.com/watch?v=qzm86j66IOs


Patrick McAllister (2009) “National Celebration or Local Act of Reconciliation? Public Ritual Performance and Inter-Ethnic Relations in an Australian City.” Anthropological Forum 19(2):163-183.