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

Abstract

As the excitement of the sport-for-development-and-peace (SDP) movement settles down, there is expected criticism as to whether the current practice and theorization of SDP can actually deliver authentic development in the global south. The frustration is partly due to the classical theorization of SDP which tends to centralize sport as the unique tool for social change with little regard for cultural factors. Inevitably, many authors are turning to alternative theorizations of SDP with hopes of realistically progressing the field. Following this directive, the paper offers an alternative conceptualization of SDP through a critical re-examination of Nelson Mandela’s views and engagement with sport. We argue that Mandela’s popularized assertions of sport as a tool for social change were taken out of context helping construct the current SDP paradigm built upon pseudo realistic foundations. In turn, this paper uses Ubuntu, a Sub-Saharan African cultural ideology to propose an alternative theorization of SDP.

Keywords:

• Mandela
• Ubuntu
• sport
• development
• ideology

Disclosure statement

No potential conflict of interest was reported by the authors.

Notes

1 The binary of global north and global south is ‘of course, geographically inaccurate and too generalised to encompass the complexities within and between nations, but it is perhaps the least problematic means of distinguishing between relatively wealthy countries and continents [Europe/North America] and relatively poorer ones [Africa]’(McEwan 2009, 13–14). Therefore, in this case the global south is meant to mean Africa, specifically sub-Saharan Africa.

2 Much of the literature on Nelson Mandela’s Ubuntu philosophy is derived from the work of Claire R. Oppenheim’s paper titled ‘Nelson Mandela and the Power of Ubuntu’ which contributed greatly to completing this paper.

3 Despite this, we say in lieu of the arguments presented in this paper (and the first endnote) that the tenets of Ubuntu are not restricted or unique to black Africans and/or Africans alone. Indeed as recognized by Nelson Mandela himself, that whilst Ubuntu is not necessarily a uniquely African trait, it tends to resonate most prominently within African people and communities (Mandela 1995; Oppenheim 2012).

4 The authors would like to extend their gratitude to Dr. Ben Powis for his linguistic support.