A Postcolonial Approach to Understanding Sport-Based Empowerment of People Living with HIV/AIDS (PLWHA) in Zambia: The Case of the Cultural Philosophy of Ubuntu

“We Are Prisoners in Our Own Homes”: Connecting the Environment, Gender-Based Violence and Sexual and Reproductive Health Rights to Sport for Development and Peace in Nicaragua

“…For example, a number of studies considered how SRHR discourses positioned vis-à-vis HIV/AIDS education SDP programming often results in an emphasis on discourses of risk, individualism, and deficiency that correspond to "neoliberal approaches to health promotion and development; emphasizing risk management and individual responsibility, while glossing over the broader social and political factors influencing HIV transmission," [68] (p. 287). Other pertinent work has discussed the SRHR curriculum connected to broader SDP schemes, but still mostly within the framework of HIV/AIDS (e.g., [69,70]). Certainly, this lack of attention to SRHR is perhaps unsurprising considering the disregard to sexuality and the heteronormative backbone of SDP programming, resulting in a marginalization of participants with diverse sexualities (see [71]).…”

Reconceptualizing sport for development and peace (SDP): an ideological critique of Nelson ‘Madiba’ Mandela’s engagement with sport

“…Unsurprisingly, Mwaanga (2012) noted that the cognisance of Ubuntu seems to have eluded many (not all) of the practitioners and academics (both northern and southern) who practice and work in the global south. As expected then, the inclusion of southern discourses into the SDP movement is still a rarity as opposed to commonplace practice (Mwaanga and Banda 2014).…”

“…With that said, it is important given that much has been made so far over the somewhat illusive power of sport, that we offer some counterpoints as our aim is not to completely dismiss SDP. As noted by Hartmann and Kwauk (2011) Ubuntu is a diverse and multidimensional construct which at its core represents the ontological disposition of Africa and stresses that an African person 4 is only complete through other persons, emphasising relationship through communal participation, (Bhengu 1996;Ramose 1999;Kamwagamalu 1999;Shutte 2001;Mwaanga and Banda 2014). This philosophical disposition of Ubuntu underpinned Mandela's worldview (Oppenheim 2012) and underpinned his engagement with political issues, economical issues and social issues including sport (Oppenheim 2012).…”

“…This philosophical disposition of Ubuntu underpinned Mandela's worldview (Oppenheim 2012) and underpinned his engagement with political issues, economical issues and social issues including sport (Oppenheim 2012). Unfortunately, many contemporary SDP initiatives and projects do not account for Ubuntu in their construction, thereby lacking a unique African perspective (Mwaanga and Banda 2014). Unsurprisingly, Mwaanga (2012) noted that the cognisance of Ubuntu seems to have eluded many (not all) of the practitioners and academics (both northern and southern) who practice and work in the global south.…”

“…Today however, many critics lament the failure of SDP to deliver development with many postulating that SDP is but an impersonation of the botched international development aid project (Levermore 2008;Hayhurst, 2009;Burnett 2015). Others condemn SDP as a continuation of the colonial project that advantages the global north at the expense of the global southwho are passive consumers of imported 'development' from overseas (Darnell 2014;Mwaanga and Banda 2014;Mwaanga and Adeosun 2017). Furthermore, leading scholars point to an overly 'evangelical' discourse that presents vague theorisation of the development mechanisms as a prominent feature of the current SDP movement (Black, 2010;Coalter, 2013; Adams and Harris 2014).…”