By Earl Smith
This booklet recognises sociology of activity as a huge topic zone for normal sociologists to think about as a wealthy region of study danger, whereas additionally exposing game sociologists to the social theories that experience outfitted up the final self-discipline. This new booklet exposes readers to the deliberating nice sociologists similar to Weber, turbines, Denzin and Elias. It additionally explains and applies validated social theories Read more...
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Example text
Indeed, Jay Allan, a leading member of the Aberdeen Casuals, a Scottish football hooligan “firm” in the 1980s, wrote of fighting at football as even more pleasurable than sex (1989). American author Bill Buford, who traveled with English football hooligans in the 1980s, described it thusly: “Violence is one of the most intensely lived experiences and, for those capable of giving themselves over to it, one of the most intense pleasures. . [C] rowd violence was their drug” (Buford 1991, 201). Research on the social class of football hooligans in Scotland (Harper 1990), Belgium (Van Limbergen, Colaers, and Walgrave 1987), the Netherlands (Van der Figurational Sociology and the Sociology of Sport | 23 Brug 1986), and Italy (Roversi 1994) suggests that hooligans in other countries tend to come from social backgrounds similar to those of their English counterparts.
Furthermore, I offer several studies in which I have used techniques of reading sport critically to explore specific historical conjunctures in professional women’s tennis. In the first study (Spencer 1997), I examined the subculture of professional women’s tennis as it progressed through the cycle of subcultural formation, that includes oppression, defusion, resistance, and incorporation (see Hebdige 1979). In the second study (Spencer 2000), I explored how the “Battle of the Sexes” tennis match between Billie Jean King and Bobby Riggs was interpreted differently when it occurred (during second-wave feminism) than when it was celebrated 25 years later amidst a third-wave feminist agenda.
That, of course, is almost invariably how the people who call themselves “civilized” view themselves. But how, Elias used to ask, can people congratulate themselves when they are the chance beneficiaries of a blind or unintended process to the course of which they have not personally contributed? ” For example, the abolition of the death penalty in Britain in the 1950s for all crimes except treason is generally regarded as having been a “civilizing” development, but executioners were deprived of their jobs, and the families and friends of murder victims were deprived of what many people in that situation feel is the only appropriate way of dealing with their understandable feelings of anger and desire for revenge.