Indigenous Discourses in Sport for Development and Peace: A Case Study of the Ubuntu Cultural Philosophy in EduSport Foundation, Zambia

Sport-for-development and the struggle for subaltern voices to be recognised: a response to Manley, Morgan and Atkinson

“…As such, we echo further calls by SfD scholars (Darnell and Hayhurst, 2012, Black, 2010, Mwaanga and Mwansa, 2014 As we conclude, we would like to echo Saffari's (2016, p. 42) imploration that the 'knowledge producer is not an objective observer, but always a subjective agent who engages in the construction of reality and whose engagement is determined by the particularities of her/his embeddedness in power structures'. We acknowledge our individual positions, situated in global North institutions, as being embedded in power structures, and that our attempts to challenge the SfD sector's hegemonic tendencies requires a conscious effort.…”

“…For example, a body of SfD literature (Darnell and Hayhurst 2011, Forde 2013, Mwaanga and Mwansa 2014 has applied postcolonial theory that originates from wider development studies (Kapoor 2009, McEwan 2009 to highlight how SfD organisations relate to practices that characterise mainstream development institutions. Manley et al cite and discuss postcolonial theory but do not apply it practically to their study.…”

Mind the gaps: On the North/South Nexus in the ‘Sport for Development and Peace’ discourse

“…Referring to how SDP has been practiced in the Global South, which is the target beneficiary of the concept, Mwaanga, and Adeosun (2019) claim that programmes are driven by donors' expectations, but lack local consultation, have been imposed from the Global North. Mwaanga and Mwansa (2013) also argue that the privileging of Global North forms of knowledge in defining and carrying out SDP leads to the systematic marginalizing of the seemingly under-resourced partners. The aforementioned is attributed to the SDP discourse that is enshrined within Global North simplified one-size-fits-all approvals of how to implement programmes in the Global South while neglecting issues faced by certain groups or communities at the local level (Mwaanga & Mwansa, 2013).…”

“…Mwaanga and Mwansa (2013) also argue that the privileging of Global North forms of knowledge in defining and carrying out SDP leads to the systematic marginalizing of the seemingly under-resourced partners. The aforementioned is attributed to the SDP discourse that is enshrined within Global North simplified one-size-fits-all approvals of how to implement programmes in the Global South while neglecting issues faced by certain groups or communities at the local level (Mwaanga & Mwansa, 2013). Consequently, Darnell (2012) posits that the politics of the SDP sector rarely strives to challenge and/or rebuild the cultural and political economy of development inequalities in more equitable ways, nor does it regularly support or advocate for interventions that strive to level the playing field of political economy.…”

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

“…As a response using excerpts from Jonny's story, we argued for more cognisance of Ubuntu represented through Nelson Mandela as an alternative house within SDP research and practice. With respect to some notable exceptions (see Mwaanga [2012]; Mwaanga and Banda [2014]; Mwaanga and Mwansa [2014]), the use of Ubuntu within SDP work appears to be limited, even though most SDP initiatives and projects attempt to focus their efforts in SSA (Mwaanga and Banda 2014). A curious fact given that SSA is a region of the world as mentioned previously in which the Ubuntu philosophy is perhaps most prevalent.…”