By Richard Giulianotti
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Extra resources for Sport and Modern Social Theorists: Theorizing Homo Ludens
In sport, however, athletes are rarely involved in the rule-making process. They are not represented on administrative bodies or central regulatory agencies. Heteronomously governed, an athlete’s choice is limited. To be successful, one has to ‘play’ by the rules constituted by those with imperative power in compulsory organizations (mistitled clubs and associations). In the modern period, then, there is no ‘natural athlete’. We do not participate just as we are. We perform within boundaries set by others and by selected traditions.
1999). But we have watched the ideal and learned the important messages of how the ideal became the ideal. We know from these experiences how our subjectivities become evaluated by an abstract force beyond our control. In trying to be perfect, we may not succeed necessarily in the profane world, but surely in the world of the sacred. To refuse to try condemns us in both the sacred and the profane. Biographically, then, sport delivers powerful messages through which the profane and the sacred can be distinguished.
However, it is also evident that structural-functionalism in general, and Merton’s form in particular, had little impact on general sociology or sport sociology during the last quarter of the twentieth century. A cursory glance of articles published in the last two decades in the Sociology of Sport Journal and the International Review for the Sociology of Sport reveals few residuals of the functionalist tradition still in existence. Yet, if the present generation of sociologists consider Merton’s approach unfashionable, we maintain that key aspects of his theoretical perspectives remain relevant for the sociological analysis of sport.
Sport and Modern Social Theorists: Theorizing Homo Ludens by Richard Giulianotti