CALL FOR PROPOSAL - OBOG

OTHER BODIES, OTHER GAMES

Paris, June 12-14, 2024

Sports Department, Université Paris cité

On the occasion of the 2024 Paris Olympic and Paralympic Games, the Société Francophone de Philosophie du Sport and the Institut des Sciences du Sport Santé of the Université Paris Cité, with the support of the European Assocation for the Philosophy of Sport (EAPS) and partner universities and laboratories, is organizing the Other Bodies/Other Games Conference on 12-14 June 2024 at UFR Staps of Paris Cité University, to be held forty days before the start of the Paris Olympics.

It will be a unique opportunity to identify the gaps that exist between knowing / saying and practice / doing, between the speeches and the actions in accordance with the principles of Olympism.   How did the Olympic principles develop since Pierre de Coubertin's speech of November 25, 1892, delivered at the Sorbonne in Paris, during the celebration of the fifth anniversary of the Union des Sociétés Françaises de Sports Athlétiques ? Moreover, what do these Olympic principles still mean for the sporting practice of today?

In 2024, the protection of athletes is enshrined in the fundamental principles of Olympism set out in the Olympic Charter, the Code of Ethics of the International Olympic Committee (IOC), the Universal Basic Principles of Good Governance of the Olympic and Sports Movement, the IOC Medical Code and the IOC Declaration of the Rights and Responsibilities of Athletes: Olympism is a philosophy of life, exalting and combining in a balanced whole the qualities of body, will and mind. Blending sport with culture and education, Olympism seeks to create a way of life based on the joy of effort, the educational value of good example, social responsibility and respect for universal fundamental ethical principles. (First Fundamental Principles of Olympism, extract from the Olympic Charter of 8 August 2021, Lausanne, IOC, p. 8, Olympic Charter (olympics.com)

During this Conference, the opportunity will be created to open a dialogue between the past, the present and the future of Olympism. The conference aims to highlight the social and political implications of ruptures and continuities in the historical development of the Olympic principles and its impact on people and institutions that, from yesterday to today, have worked for the emergence and evolution of these fundamental principles. The conference’s main aim is to identify decisive moments and moments of uncertainty that mark the disruptive history of the IOC and its National Olympic Committees in the face of the histories of International Sports Federations and their National Federations. Pierre de Coubertin (Hirtler, 2016) and Alice Milliat (Leigh, Bonnin, 1977) are two inspiring figures who will serve as iconic benchmarks to better understand the ways in which new alliances promote the establishment of networks of men and women to develop dialogue and controversy between sports institutions with different purposes.

The Conference is based on a period when the center of gravity of Olympism will migrate from Paris to Lausanne in 1915 (Durry, 2023), when the Great War and the Roaring Twenties (Juan, 2021) will upset some ethical, political and economic benchmarks and where the holding of the Games of the VIIIth Olympiad in Paris in 1924 follows the birth a few months earlier in Chamonix of the 1st International Winter Sports Week (Kühn, 2022: Lévesque, Roche, 2022). During this Conference, we wish to present contemporary reading grids of phenomena that make Paris 1924, both a legacy of 1894 and a prelude to Paris 2024 (Terret, 2023). This perspective is also an opportunity to look at how the principles of the revival of the modern Olympic Games, from 1894 to 2024, testify to a succession of events that allow sports practices to regularly contradict a social order and act as an ideological negative on which an ideal that comes from society but that society proves incapable of realizing itself is projected (Jeu, 1987).

The archaeological perspective of biopower (Foucault, 1969) favors the analysis of institutional networks, which, since Milliat and Coubertin, highlights a set of actors who have influenced the future of sports and peri-sporting institutions. These actors have accompanied the evolution of the ethical principles that accompany physical activities practiced for the purposes of competition, leisure and better health (Andrieu, 2021). To do this, the Conference aims to resonate the events that have developed in a French-speaking sphere with other events that have emerged in countries in Europe, Asia, Africa, Oceania, North America and South America, from 1894 to 2024.

Thema 1 : Traditional Games, Cultures & Modernity 

Deeply anchored in a centuries-old social history, sometimes resisting forgetting and testifying to a faded past, traditional sports games constitute elements which reveal a true recreational archeology. They represent an intangible heritage abundantly loaded with cultural meanings. By expressing themselves through bodily gestures, they stage the memory of past centuries. In line with the norms and sensitivities of their society, they appear as vectors of a regional or national identity.

How do traditional games differ from sports? Can we accurately update their operating mechanisms? have they today become obsolete practices, simple mounds of evidence of an outdated past? often described as futile games, “little games” and accused of inferiority, they nevertheless seem to evoke and illustrate social, anthropological and educational themes of great magnitude.

We can interpret the types of motor communication actualized in the field, the ways of producing relational and tactical meaning using motor and non-verbal behaviors. Do the respective motor functioning mechanisms differ depending on the practices? Do all so-called “traditional” sports games form a homogeneous block? we can wonder about the differential impact of various types of games depending on the characteristics, on the one hand of the games, and on the other hand of the players (age, gender, social background, type of disability, etc.). It seems important to collect empirical and experimental results, likely to replace complacent and ideological discourse with objective and controlled data.

Ethnoludic characters and this theme are becoming increasingly important today, particularly after the recommendations of UNESCO. Do all people play the same games? Are there superior, traditional or institutional games? How do these games possibly differ? Is distinctive ethnoludic originality a trait facilitating harmonious relations between cultures or, on the contrary, is it a factor of disparity sharpening rivalries of distinction?

The objective of this conference is to take playful practices out of their supposed futility and their scientific ghetto. The traditional sporting game is a bustling social reality and a now recognized cultural fact whose educational resources deserve to be highlighted.

Communication proposals will fall into one of the following three areas:

• Axis 1: Inventory and description of traditional games: Precise description of regional games, analysis of their operating mechanisms and player behavior. Towards an atlas of regional sports games.
• Axis 2: Ethnomotricity: Traditional games in the face of cultural diversity. The immense variety of fun situations. Can we reconcile the singularity of different games in search of identity with the presence of universal type invariants? what about the diversity of “body techniques” confronted with disparities in cultural norms, age, sex and gender?
• Axis 3: Educational dimension: What impact can we achieve from theoretical and experimental research in the educational field, particularly with regard to violence, cooperation and opposition? In what way and according to what processes can the “values” advocated by physical and sports education be updated by traditional games?

Thema 2: After Coubertin, After Milliat, the past and the future of Olympism from 1894 to 2024.

From both diachronic and synchronic perspectives, we propose the following themes regarding Olympism: 

• Identify the ways in which International Sports Federations came into being, before, during and after the advent of the modern Olympic Games. For example, the oppositions between the IOC and the International Tennis Federations (Carpentier, 2006) and football (Carpentier, 2005) testify struggles for influence and territorial battles that make each sport political issues that go beyond sporting logic. Besides, the evolution of the modern pentathlon testifies to the complex fusional links that this physical activity maintains with the IOC (Heck, 2013).   Furthermore, the emergence of triathlon in the sports landscape testifies to original contemporary visions that shape physical activity (Verchère, 2020). Another example is the appearance of judo as an Olympic discipline for men in 1964 and for women in 1972, while the International Judo Federation was born after the Second World War is a process that deserves to be explained, while J. Kano joined the International Olympic Committee in 1909.
• Address the significant changes in the number of international federations from 1894 to 2024 in order to highlight the ways in which the oldest and most recent of them have participated in the implementation of new sports ethics, sometimes in agreement with the International Olympic Committee, sometimes in opposition to it. A presentation of some inspiring figures who have accompanied the future of these International Federations is also to be considered. In this perspective, we will take as a reference figure that of J.S. Edström who, before becoming IOC President from 1946 to 1952, had the opportunity to share moments of negotiation with both Coubertin and Milliat, as President of the International Federation of Amateur Athletics.
• Questioning the twenty years that have structured women's sport (Gachet, 2019), the networks that allowed the Monte-Carlo Women's Olympiad to see the light of day (Maccario, 2023), the holding of the first Women's Olympic Games in Paris in 1922 (Carpentier, 2022), in connection with different forms of gymnastics and physical education methods (Philippe-Meden, 2021). Beyond the French context and the constitution of the Fédération Féminine Sportive de France, the Conference is also an opportunity to identify the ways in which the Fédération Sportive Féminine Internationale was created in 1921 before other forms of women's sports governance were set up in Europe and in different parts of the world.
• Recall in the French context in what ways the Union des Sociétés Françaises de course à pied (‘Union of French running societies’) was born on November 20, 1887 and in what ways it disappeared on October 9, 1920 to make way for other forms of sports governance until 2024. Beyond the French context, the Conference delivers also the opportunity to identify the ways in which original forms of sports governance have been set up in Europe and in different parts of the world.
• Understand in the French context how the French Olympic Committee (which was created in 1894 and was groomed in 1907) and the Comité National des Sports, a union of sports federations (which was created in 1908) waited until 1972 to merge by taking the name of CNOSF. Beyond the French context, the Conference delivers also the opportunity to identify the ways in which original forms of sports governance have been set up in Europe and in different parts of the world when National Olympic Committees were set up. A presentation of some inspiring figures who have accompanied the future of these National Olympic Committees is to be considered. In this perspective, we will take as a reference figure that of F. Reichel who has worked with multiple sports diplomacy to affirm that sport is not apolitical (Levett, 2022).
• Analyze how the Paralympic Games were structured at the end of the Second World War, in the shadow of the Olympic Games and contribute to the development of new ethical visions of sports activity for all. Beyond a few universal principles of inclusion, the development of new technologies is indeed an opportunity to conceive differently the limits of human performance (Tisseron, Tordo 2021).
• Determine in what ways the International Olympic Committee has accompanied and been accompanied by non-sporting bodies such as the International Peace Bureau, the League of Nations, the United Nations (Clastres, 2013, 2020).
• Take into account recent technological developments that allow the International Olympic Committee to focus on the virtual dimensions of sport and the augmented realities of sports performance (Lefebvre, Djaballah, Chanavat, 2023).
• Unravelling the links between Olympic education and sports pedagogy from different institutions (Froissart, Saint-Martin, 2014) and different methods of gymnastics and physical education (Noël, 2010; Saint-Martin, 2006; Meden, 2017), from yesterday to today, in France and Europe and in different parts of the world.
• Reveal the ways in which art (Coste-Façon, Lecocq, Maccario, 2023), cinema (Bauer, De La Croix, Gerville-Réa, 2023) and literature (Cuto, Wines, 2021) accompany the circulation of different forms of normative or transgressive sports ethics.

Thema 3: New political discourses in sports science; beyond biopolitics….

From these different themes, it is a question of considering throughout the Conference, from a transcultural perspective, the forms of staging of everyday sporting life (Goffman, 1956, 1973) where political struggles are put into dialogue and controversy that express a propensity of athletes to resist a process of subjugation;

It is also a question of focusing on active minorities who are working on innovations and transgressions, in order to change prejudices and stereotypes that prevent the expression of certain social categories on the sports scene.

This Conference offers the opportunity to identify the different forms of power that punctuate the rhythms of sporting life in order to reveal the facets of a biopolitical body subject to the exercise of biopower (Foucault, 1975, 2010). For example, from the differences between Homo-Sportivus, Homo-Ludens and Homo-Sacer, it is a question of highlighting the ways in which sports actors develop zones of freedom in the face of the social systems to which they belong (Meeuwsen, 2022), in order to distance themselves from processes of normalization and control that govern individual and collective bodies, according to a logic of assigning places (Foucault, 1976, 1998).

From a biopolitical perspective it is a question of recognizing on the sports stages the levels of surveillance of bodies that jointly generate a feeling of security and a feeling of oppression (Lyon, 2018). The exchanges during the Conference will thus be an opportunity to identify the biopolitical markers that make the body the receptacle of stigmatizations that constantly obfuscate attempts to bring people together around links and commonplaces (Martínková, Parry, Imbrišević, 2023). It is also a question of identifying some characteristics of sports living together in order to better understand what is at stake around and within sports venues, between athletes, managers and coaches, between athletes, spectators and sponsors (Wassong, Schneider, Hess, 2023).

Between tensions and antagonists, the perspectives of the Conference are an opportunity to highlight contemporary forms of staging of human sporting adventures that are at the heart of diplomatic issues that transcend sporting boundaries (Chappelet, 2019). The introduction of the notions of biopower and biopolitics is also an opportunity to clarify the contours of what constitutes the Olympic brand (Chanavat, 2023). Finally, it is an opportunity to identify ways in which forms of sports ethics that value nonviolence take into account the living interdependencies that constitute a social world (Butler, 2020).

• Sport ethics nowadays depends on its agents to exist on sports grounds, in training and coaching, but also in the various ethics committees of federations and institutions, legitimizing the biopsychosocial integrity of athletes. The moral agency of sports actors is opposed to a passive conception of ethics, which would consist in waiting for the application of regulations and sanctions in order to act well. Through their actions, athletes can demonstrate ethical values that no institution can impose (on them), such is the challenge of commitments, demonstrations and other ethical innovations.
• Through their actions, athletes challenge and question commonly accepted norms, criticize the normalities sport governance bodies manifest, and participate in the emergence of a new material ethical perspective against the moral normalization of behavior. By embodying new values through their moral agency, athletes a priori manifest independence and freedom, by acting autonomously in the very heart of sport and by renewing the meaning to be given to bodily action, movement and sensitivity.
• The emergence of new signification of sport and the athlete’s bodily agency reveal the hidden political potentiality of modern sports. Some examples: the hybridized body of Pistorius (Marcellini, al, 2010), the doped and testosterone body of Heidi Krieger (later:  Andréas), the hermaphroditic body of the South African Caster Semenya, the hand of Thierry Henry, the headbutt of Zidane, or the violated body of Isabelle Demongeot (Demongeot, 2007), the training strike by the players of the team from France, the public insults against the trainers from Cantona to Anelka, or the three black-American athletes Lee Evans, Larry James and Ronald Freeman who will greet the spectators with raised fists, black berets screwed on their heads and smile on their lips. These are all iconic events that change(d) our view of modern sports’ integrity and the vulnerability of all the bodies to be included in this social praxis.
• The visibility of gay sport (Anderson, 2005) and transgender sport can be compared, as demonstrated by Eric Anderson and Mark McCormak, with the ethnicization of sport: “These stages are total domination, contestation, perceived liberation and meritocracy” (Anderson McCormak, 2010, 147). With the denunciation of the “political investment of bodies” (Archer, Bouillon, 1981, 31; Hoberman, 1992) in South African apartheid, the Berlin Olympics’ syndrome of sport and race, became one of the main axes of modern sports’ biopolitical exploitation (next to sexism).
• Ethnicization serves as an analyzer for racism (Sage, 2000), as with Michael Jordan (Andrews, 1996) or the Williams sisters (Douglas, 2005), and for communitarianism in the results and social representativeness of sport values (Entine , 2001). The oppression experienced by black athletes, boxers, sportsmen during the colonial period (Deville-Danthu, 1997) was replaced by a period of claiming and making visible the black power of perceived liberation (Jarvie, 1991; Carrington, 1998; Harris, 2000; Smith, 2000; Hastings, Zahran, & Cable, 2006).
• Sexual harassment, dominating the scientific community (Crossett, 1986; Brackenridge, 1987; Lenskyj, 1992a; 1992b) in Canada, Australia and the United Kingdom, has become an ethical problem for about ten years ((Kirby & Greaves , 1996; Cense, 1997; Brackenridge, 2001; Leahy et al., 2002; Fasting et al., 2003; Fasting et al., 2004). ; 2001) . Before procedural and legal means are implemented (Demongeot, 2007), three categories of relationship are now identified, a “typology consistings of three main types: (1) The Flirting-Charming Coach; (2) The Seductive Coach; and (3) The Authoritarian Coach" (Fasting, & Brackenridge, 2009, 21). In distinguishing harassment (Pryor, & Whalen, 1997) from sexual abuse, the difficulty of defining typical profiles does not prohibit asking the question of trust in the paternalistic power relationship that is established between the trainer and the trainee. (Shogan, 1991; Tomlinson, Yorganci, 1997; Burke, 2001). The valorization of self-esteem in a performance/reward system would authorize the trainer to extend his power into the private sphere; the situational inequality between the two people is not contractualized so that moral values could be enough, to contain the investigations and the overstepping of limits more than any educational action.
• We wish to explore the richness of moral agency (Morgan 2020, Nguyen 2020), embedded in the bodily practices, movement and fluidity that define modern sports, set against the biopolitical reality sport urgently has to face. We should acknowledge that sport is a biopolitical field where nation-state’s care for bodies gets its full spread and range, exploiting sport’s autonomy in governance, education and legislation. Biopolitics is the signpost of an awaiting political philosophy of sport, under terms of the politics of emancipation and liberation (Nail 2020, Rancière 2017, 2022).
• Sport ethics demands a broader philosophy of the body through a pragmatic approach: the empirical culture of the body and its physical practices becomes an ethical problem for philosophy if no internal solution to the rules of sport is sufficient to regulate moral: “The philosophy of sport has, however, kept a strange distance from this complex empirical reality. Sport philosophy remained to a large extent captured by the ideas of competitive elite sport. This corresponded to a certain picture of sport in the media, but not to the manifold reality of sporting activities in contemporary civil society. The question of human excellence, of elite performance, of the extraordinary achievement that fascinated those working in the philosophy of sport, is one thing; sport as common people’s practice is another. On closer observation, the broad body culture in later modern welfare societies offers up surprising material for a phenomenology of sport. A philosophy of ‘sport for all’ can at the same time enable the observer to reflect deeper on the complex relations between philosophy and practice more generally.” (Eichberg H., 2009, 116).

It is necessary to deconstruct the social representations of a culture of the body because they are not enough to analyze the problems arising from the practice of the body in sport itself: it is not enough to have a beautiful and efficient body corresponding to social norms. A performative adequacy is immediately effective in the complex environment of the inter-relations of all physical practices. The image of competition imposes a linear vision of sports activities by condensing bodily performance and success: a more empirical approach underlines the contradictions between values such as health/performance, well-being/fatigue, training/success, will/constraint. “In the process of welfare-building, however, the term ‘sport’ has become less and less clear. The limits of ‘sport’ with respect to other forms of movement, fitness activities and physical training have become blurred. Larger parts of what nowadays is called ‘sport for all’ are non-competitive and are derived from traditions of gymnastics, dance, festivity, outdoor activities, rambling and games, rather than from classical modern sports. At the same time, the world of ‘sport’ has become more divided.” (Eichberg H., 2009, 115). Delimiting a clear border between what would be sport or not, is all the more difficult as the values of physical activity and health have become civic duties within public health policy, such as eating several fruits and vegetables per day through physical activity.

Again, sport ethics depends on its agents to exist on sports grounds but also in the various ethics committees of federations and institutions. The agency of sports actors is opposed to a passive conception of ethics, which would consist in waiting for the application of regulations and sanctions in order to act well. Through their actions, athletes can demonstrate ethical values that no institution can impose (on them), such is the challenge of commitments, demonstrations and other ethical innovations. Through their actions, athletes question norms, criticize normalities, and participate in the emergence of ethical normativity against the moral normalization of behavior. By embodying new values, their independence arises by acting autonomously in the world of sport and by renewing the meaning to be given to action.

Rather than a morality of sport which would judge the value of actions, the Conference values the testimonies of the participants. The corpus is made up of a number of books and articles, published and written on doping, violence, cheating, etc. by identifying ethical issues: equity, inequality, justice, discrimination, harassment, exploitation, respect, dignity, exchange, game, rules, fair play. Since the Heysel tragedy, the violence of hooligans has revealed the excesses of the rules in all areas of sport: doping in the Tour de France, violence in football, sexual harassment between coaches and coaches, revelation of state doping in the GDR , exploitation by major brands of children in the manufacture of sports marketing, contestation of arbitration (video arbitration or not), racist insults between spectators and players and even between players, lack of fair play, the selling of underage players, the increase of sports lotteries, and discrimination between men and women sports.

Yet sport has been a bearer, since Coubertin at least, of universal values such as fair play, respect and dignity of people, anti-racism (Kassimeris, 2009), image rights, awareness of rules, self-control, amateurism, and play. The International Olympic Committee should guarantee this universal ethics of sport, and many federations such as FIFA have adopted ethical codes based on the following questions: Should we sanction transgressions of the rules while ignoring the dimensions of exemplary sport and the educational ideology of the sports spectacle? Why has sport become the mediated scene of ethical conflicts? Is competition the opposite of participation founded by Coubertin as the Olympic Ideal? How to enforce the rules through education in clubs, federations and associations? Related to these questions, several approaches of ethics are opposed in the field of sport today:

• An universal morality which, like the Olympic ideal, defines rules and moral obligations which are subject to sanctions on the occasion of transgressions such as the lack of fair play (Loland, 2001), doping or the commodification of minors. Through universal values, the IOC, UNESCO, FIFA and other International Boards defend a humanist morality based on non-violence, equality, equity and peace in the face of situations of inequality and discrimination.
• An applied ethics born of conflicts between universal rules and the varied multiplicity of particular cases in sports practices, which are the occasion for immoral and illegal actions, implemented in the name of complex logics such as competitive relationships, power relations, economic issues, and limits to personal autonomy.
• An ethical normativity that proposes alternative ethics, starting from the creation of values during physical and sporting practices and activities in dynamic interactions with different environments such as nature, the street, communities of activities and sensations (Erdozain, 2010).
• An ethical agency, drawing up an inventory of the actors and actresses who in sport through their actions have questioned norms, criticized normalities, participated in the emergence of ethical normativity. By embodying new values, their independence arises by acting autonomously.

The aim of the Conference is to put these perspectives in debate to evolve the field of sport ethics. Each communication should be positioned in one of these points of view in itself, and in relation to the others. Part of the ethical conflicts in sport science come precisely from the competition of the four levels, because the reduction to a single level alone cannot help us to understand the forms of problematization, the emergence of discourses and the modes of subjectivation by the embodiment of values up to the empowerment of actors.

Issues to be explored:

• Assertiveness, Resilience and Non-Violence,
• Equality & Equity
• From care to healer
• Colonial sports
• Strengths, Weaknesses and dominance
• Sports and Christian Morality
• Sport, health and doping
• Transgression, Catharsis and Harassment
• Gender, Diversity and Parity
• Professionalism and sports betting.
• Young players market
• International Sport Federations, National Sports Federations and Ethics
• International Olympic Committee, National Olympic Committees and Ethics
• Youth and ethics
• Literacy through sport
• Moral contradictions
• Emotions and sports action
• Intersex, Transgender and Queer sporting demands
• Violence and Hooligan
• Sports, immigration and racism
• Ethics and techniques
• Discrimination and Stereotypes
• Sports ethnicity
• Ethics and Adapted Physical Activity
• Sports ethics and corporate culture
• Paralympism and Adapted Sport
• Arbitration
• Coach-trainee relations
• Sport Spectacle and Media
• Sectarian drift
• Sports socialization and prevention of juvenile delinquency
• The feeling value
• Homosexual sport
• Women and sport
• Sports naturism, Health and Well-Being
• The sporting self, subjectivity and identity
• Sport and aging
• Plural Sports Diplomacies from East to West and from North to South
• Outdoor sports
• Esports and Virtual Sports
• Para-Olympic Empowerment
• Sport in the neighborhoods
• The limits of the body: the adventure raid
• Sports catering for war amputees
• Bioculturality and control in the wholeness of all countries
• Bodily commitment and risk
• Care, Space and Sport
• Body ecology and self-health
• Expression and dance
• Circus and vertigo
• Playful urbanity
• Sports and prisons

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