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Table Of Contents

My body is not a temple, but I have to live in it
Background to the Study
Population and Sample
Profiling and Recruitment
Data Collection and Analysis
Career Paths and Lack Thereof
A High Buy-in: The Difficulty of Learning the Ropes
Identity Work
A Profile
Summary
Why Anti-Doping?
The Costs of Anti-Doping
Shifting Perspectives on Turning Rationale into Sustainable Anti- Doping Policy
Institutional Rationales for Anti-Doping Policy
Cyclists' Perspectives on the Purposes and Rationale of Anti-Doping Policy
Cynicism
The Rules Say So
Fair Play, Health and Self Respect
Sponsors and the Integrity of Sport
Why People Dope?
Conclusion
Whereabouts Policy
Compliance and Rider Attitudes to Whereabouts
‘What Time?’ – Commonly Identified Issues with Whereabouts Procedure
Why Compliance Issues Matter: The Rasmussen case
Recommendations
What is the Biological Passport?
Biological Passport Procedure
Reliability – Trust the Science
The Standard of Proof
What needs to be proven?
The role of the expert
Health Monitoring or Doping Sanction Tool?
Beyond a breakaway
A Principled or a Functional Community?
Change and the Social Peloton
Gifts and no gifts
Who is in Charge?
Self-organisation and self-regulation
Sport as Spectacle and Sport as Work
Education
Norms, Morals, Ethics and Anti-Doping
Change and Changing Consciousness
References
Cases
P. 1
I wish I was 21 Now - Beyond Doping in the Australian Peloton

I wish I was 21 Now - Beyond Doping in the Australian Peloton

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Published by auskadi
A Report by Martin Hardie, David Shilbury, Ianto Ware, Claudio Bozzi.

This report draws from interviews with current and recently retired professional cyclists and a review of existing anti-doping measures to consider the possibilities for a cleaner, sustainable sport. One of our interview participants captured the complexity of those issues, telling us, “My body is not a temple, but I have to live in it”. It was a remark that embodies the tensions at play within and between the various themes we encountered in researching this project. The idea of an athlete, and more so a professional cyclist, as being a privileged free spirit in many ways is at odds with the regimes of location and physical surveillance embodied in such anti-doping measures as the Whereabouts system and the Biological Passport. At the same time, the cyclist is both a mythical hero, famously likened by the philosopher Roland Barthes as well as early sporting journalists like Henri Desgrange, to Greek Gods – and an overworked and exploited worker – the ‘giant’ and the ‘convict’ of the road at one and the same time. The cyclist is a sportsperson, a player of a game, at the same time as being an entrepreneur in a global business that produces lifestyles as commodities. They are competitors as well as co-operators, and they find themselves subject to a hybrid global legal regime at the same time as they are subject to the peloton’s own internal codes, norms and ethics.

Somehow within all of this, professional cyclists must engage in work both on their physical selves, and with their colleagues to fashion a space in which to conduct their lives – a place in which they can learn to live within their bodies and contribute to building a sustainable collective body for all involved in their sport. Thus, mutual respect and sustainability loom large in the logic of the cyclists as an inherent, if contradictory, system to ensure the welfare of their sport, their profession and their industry. On the one hand, their lives are devoted to the higher concepts and values of athleticism, fair play and competition and, on the other, they are in the business of selling a sporting spectacle and their jobs are as embroiled in the less glamorous practicalities common to any industry.
A Report by Martin Hardie, David Shilbury, Ianto Ware, Claudio Bozzi.

This report draws from interviews with current and recently retired professional cyclists and a review of existing anti-doping measures to consider the possibilities for a cleaner, sustainable sport. One of our interview participants captured the complexity of those issues, telling us, “My body is not a temple, but I have to live in it”. It was a remark that embodies the tensions at play within and between the various themes we encountered in researching this project. The idea of an athlete, and more so a professional cyclist, as being a privileged free spirit in many ways is at odds with the regimes of location and physical surveillance embodied in such anti-doping measures as the Whereabouts system and the Biological Passport. At the same time, the cyclist is both a mythical hero, famously likened by the philosopher Roland Barthes as well as early sporting journalists like Henri Desgrange, to Greek Gods – and an overworked and exploited worker – the ‘giant’ and the ‘convict’ of the road at one and the same time. The cyclist is a sportsperson, a player of a game, at the same time as being an entrepreneur in a global business that produces lifestyles as commodities. They are competitors as well as co-operators, and they find themselves subject to a hybrid global legal regime at the same time as they are subject to the peloton’s own internal codes, norms and ethics.

Somehow within all of this, professional cyclists must engage in work both on their physical selves, and with their colleagues to fashion a space in which to conduct their lives – a place in which they can learn to live within their bodies and contribute to building a sustainable collective body for all involved in their sport. Thus, mutual respect and sustainability loom large in the logic of the cyclists as an inherent, if contradictory, system to ensure the welfare of their sport, their profession and their industry. On the one hand, their lives are devoted to the higher concepts and values of athleticism, fair play and competition and, on the other, they are in the business of selling a sporting spectacle and their jobs are as embroiled in the less glamorous practicalities common to any industry.

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Published by: auskadi on Nov 30, 2012
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