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This discussion centers on a critical textual analysis of 10 episodes of The Shop: Uninterrupted, an HBO television series produced by and starring iconic Black American basketball player LeBron James. The aim is to provide a considered explication of representation activism: the anti-racist strategy keying on collapsing racial hierarchies through accenting positive Black representation, and so advancing greater Black inclusion, within mainstream media (Andrews, 2018; Gilroy, 2000; Godsil and Goodale, 2013). The politics and constructions of Blackness within The Shop exemplify the logical flaws, superficiality, and insipid practical outcomes of representation activism. Though The Shop proclaims to demonstrate Black liberatory representation, this analysis elucidates how The Shop’s centering of the Black celebrity elite as the agents of change falsely universalizes the experiences of everyday Black people; its pursuit of a mythological Black authenticity essentializes and romanticizes Black vernacular and identities; and its mediation through the White racial frame prohibits the articulation of an effective liberatory politics. The discussion concludes by challenging the possibilities of “positive” representation in capitalist media as a credible and sincere tactic of collective Black liberation (Hooks, 1992; Marable, 2015; Spence, 2015; West, 1994); instead, suggesting a grassroots-oriented approach prefigured on targeting the structural roots of racism.

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Epitomized by the athletic sneaker industry's lucrative mining of Black bodies and Black culture, the colonization of the racial “Other” by the forces of Western consumer culture has become a defining feature of late capitalism. However, we propose that contemporary consumer culture also offers possibilities for everyday decolonizing practices, specifically those associated with sneaker customization. Drawing on 15 interviews with racially-marginalized sneaker customizers, we explored how individuals used sneaker customization to initiate critical and creative dialogues with the sneaker industry and other late colonizing forces. We found that participants used sneaker customization to assert their humanity through: signaling their personal/group identity; articulating political subversions and solidarities; and seeking to uplift disadvantaged communities. We conclude by encouraging sport scholars to critically engage the possibilities for decolonizing politics as infused within everyday popular cultural practices.