‘Getting inside the wicket’: strategies for the social inclusion of British Pakistani Muslim cricketers

The British Asian Muslim male sport participation puzzle: an exploration of implications for sport development policy and practice

“…Although, we do provide clarity on how we approach conceptualising, researching and engaging with religious and faith-based social identities we are exploring later in this paper. Correspondingly, the level of in-depth research undertaken with British Asian Muslim male youth communities around sport participation and particularly the sensitivities and culture of their faith in England is limited (Amara and Henry, 2010;Ratna, Lawrence and Partington, 2016) and has led to the undertaking of this focused piece of research. This is not intended to contribute towards a further 'othering' of difference on ethnic and religious lines.…”

“…Likewise, we want to embed ourselves in wider political agenda of centring marginalised voices and stories of everyday sport experiences (Amara and Henry, 2010;Burdsey, 2011;Lawrence, 2011;Ratna, Lawrence, Partington, 2016). Such accounts do not attempt to make bold 'truth claims' or generalisations.…”

“…This focus has also been driven by community sport development evolving movement towards 'target groups' that have included religious and ethnic minority community groups and individuals (Amara and Henry, 2010;Hylton, 2013;Ratna, Lawrence and Partington, 2016). It has been identified that sport participation amongst Muslim individuals is significantly lower at all levels compared to the majority population (Amara and Henry, 2010;Bi, 2011;Carnegie Research Institute, 2009;Ratna, Lawrence and Partington, 2016). This overlap of two key under-researched spheres lies at the heart of this project.…”

“…Some interpretations and representations within the academic literature tells us that Islam is a religion which promotes and encourages sport participation amongst both genders for reasons such as improving physical health, removing negative feelings, socialising and becoming a stronger Muslim for Allah (Amara, 2008;Farooq and Parker, 2009;Walseth, 2006;Walseth and Fasting, 2003). However, this is an indication which overshadows the reality that sport participation amongst Muslim individuals is significantly lower at all levels compared to the majority population (Amara and Henry, 2010;Bi, 2011;Carnegie Research Institute, 2009;Ratna, Lawrence and Partington, 2016;. In relation to this, there are significant issues with regards to a lack of clear strategy and direction at governmental policy level in relation to challenging the barriers and stereotypes associated with Muslim sport participation (Amara & Henry, 2010;Cleland, 2014).…”

‘For your ears only!’ Donald Sterling and backstage racism in sport

“…Studies that have focused on institutional forms of racism in sport have enabled sport sociologists to: (1) consider the social relations that cause racial formations and the contributions of whiteness processes and pre-existing racial hierarchies (Hylton and Lawrence 2014); and (2) illustrate that current sporting structures often fail to comprehend racism beyond the vernacular and thus are ill-equipped to address sufficiently the complexities of racism(s). They have done this by emphasising how, contrary to their White counterparts, a lack of provision, access, capital (social, cultural, financial and educational) and role models are amongst a number of commonly overlooked racialised factors that obstruct or disrupt participation in sporting spheres for minoritised ethnic individuals and communities (Ratna, Lawrence, and Partington 2015). These studies assert that off-field social rituals, the historical legacy of racial inequalities, failures in practice and policy and racialised intolerance converge to create conditions, across various sports, whereby White, able-bodied, middle-class, heterosexual men are disproportionally advantaged to obtain and maintain status as players, coaches and administrators.…”