Based on two-year ethnography of boxe popolare—a style of boxing codified by Italian leftist grassroots groups—and participant observation of a palestra popolare in an Italian city, the article purports to (a) deepen understanding of the nexus between physical cultures and politics and (b) contribute to understanding the renewal of political cultures by overcoming the disembodied perspectives on ideology. The first section of the paper tracks down the relation that ties boxing to the sociocultural matrix of the leftist grassroots groups. Boxing draws its significance from the antagonistic culture of the informal political youth organisations in which the practice is embedded and reflects the main changes that have been occurring in the collective action repertoires of the street-level political forces over the past few decades. The second section analyses the daily activities of boxe popolare. The paper thereby demonstrates how training regimes manipulate the bodies to inculcate a set of corporeal postures and sensibilities inherent to a mythology of otherness peculiar to the far-left ethos. In conclusion, the lived experience of boxe popolare addresses the importance of placing the situated practices and the socialised body at the centre of the study of political cultures in the contemporary post-ideological era.

This article explores coaching in boxe popolare (people's boxing) ─ a style of boxing codified by leftist grassroots groups in contemporary Italy. The paper presents a micro-sociological analysis of data collected during a three-year multi-sited participant observation focusing on Patrick (pseudonym), who is the leading coach of a boxe popolare team. It examines the micropolitics of reproduction via the under-researched notion of 'sociability'. To contextualise this, a Bourdieusian framework, drawing on the concepts of 'field', 'capital', 'habitus', 'doxa' and 'symbolic violence', is employed. Findings highlight how boxe popolare is infused with far-left militant culture. Patrick uses sociability strategically, a) to reproduce an embodied ethics of this specific boxing style; b) to strengthen the collective values inherent within boxe popolare political milieu; c) to perform the boxe popolare network; and finally, d) to legitimise his own authority in the coaching structure. In conclusion, we highlight the importance of sociability for understanding micropolitical influence in coaching practice and consider the emergent idea of hybrid field as a way to better explore the interplay between coaching pedagogy, the political field and beyond.

“Martial arts and combat sports” (MACS) are a myriad of systems of embodied movements and underlying philosophy and pedagogies. Due to the intrinsic complexity of MACS, they have the potential to both reshape practitioners’ selves and improve their wellbeing, as well as to hamper the pursuit of sustainable, healthy lifestyles. This article provides an interdisciplinary theoretical framework to critically approach both the “light” and the “dark” sides of martial pedagogies. The model we propose develops the Foucauldian notion of “the care of the self,” which has been considerably overlooked in martial arts scholarship. Furthermore, by viewing health as a goal for cultivation, this proposal places the situated practices linked to materiality and discourses at the centre of the theoretical and empirical analyses. The article thus takes into account the internal diversity and cross-institutional variance of martial pedagogies by allowing scholars to explore four forms of cultivation (self, shared, social, ecological) prompted on a day-to-day basis. To conclude, we discuss the main methodological implications for multimodal research arising from the framework in order to foster future inquiries.

Palestre popolari (‘people’s gyms’) are flourishing in contemporary Italy. These gyms are run by leftist grassroots organizations (ANTIFA), which promote an alternative boxing style: boxe popolare (‘people’s boxing’). Drawing on a three-year ethnography, this article focuses on body usages in boxe popolare. Connecting Mauss with Bourdieu, the study elucidates that the ways in which bodies are deployed in boxe popolare shape a scheme of dispositions – mutualism, combat, engagement and conviviality – forming an antifascist pugilistic habitus. A leftist physicality is hence incorporated as an interpolation of political dispositions with virtues of prowess, self-control and toughness, instilled in boxe popolare bodies regardless of their gender identity. This emergent leftist physicality becomes bodily hexis as soon as it is displayed publicly by the fighters, both men and women, as the legitimate representation of the political community to which they belong. The study ends highlighting implications for research about political somatics.

In this article, through a carnal and participant approach to ethnography, we consider the pedagogical repertoires of Boxe Popolare (a style of boxing codified by Italian leftist grassroots groups) and Odaka Yoga (an innovative type of postural yoga blended with martial arts elements). We provide a close reading of what we call the pedagogies of engagement cultivated by these two practices, appreciating how their underlying spiritual philosophies are internalized in self-reflective projects oriented towards societal transformation. Our analysis draws from Pierrre Bourdieu’s dispositional sociology and the concept of “body pedagogics”. With regards to this framework, we explore the physical-spiritual apprenticeship to Boxe Popolare and Odaka Yoga in relation to the rise of a series of engaged dispositions, which bring practitioners to conceive of their own transformation as a way to encourage social change and support social justice programmes. More specifically, we emphasize the ritual dimensions of these practices, their forms of commitment, and finally their ambivalences regarding contemporary neoliberal governmentality and societal transformation. We conclude by reflecting on how the neoliberal character of contemporary martial activities, too often simply assumed, is socially reproduced—in practice— via specific processes of knowledge transmission; and calling for more attention to the overlaps between different social fields.