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Week 7 Reflection Paper
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Week 7 Reflection Paper
Introduction
Sports have always been an avenue for change in society as athletes take a stand against
injustice and call for change. The relationship between sporting activities and activism can be
well depicted through the actions of Damien Hooper, an Indigenous Australian boxer, who was a
symbol of protest at the 2012 London Olympic Summer Games and serves as a powerful
example of social consciousness. When Hooper wore a shirt with the Aboriginal flag, he stepped
up not only for himself but also to represent the Indigenous community and their plight in
society. Analyzing this act of defiance by considering Kaufman and Wolff's social consciousness
framework highlights how sports can be used to effect social transformation and resist dominant
conformity.
Social Consciousness and Damien Hooper’s Activism
Social consciousness in sports refers to the recognition of a social issue and actively
responding to it through the sport to address it. This dimension is pivotal in explaining Damien
Hooper's conduct during the Olympics. Namely, by dressing in a shirt with an Aboriginal flag,
Hooper challenged the stereotype and the overall oppression of the Indigenous population
(O'Bonsawin, 2015). His actions affirm that sports holds a great value when it comes to creating
consciousness and activism. The significance of Hooper's protest exemplifies that the battle for
minorities to be treated and accepted as equals continues to rage on and that through the use of
their voice, athletes can change the course of society for the better. Looking at Hooper's activism
during the Olympics, this story reveals the interconnection between athletics and social justice
and highlights the power that athletes have in bringing change.
Hooper’s Act of Defiance
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During the 2012 London Olympic Summer Games, an Indigenous Australian boxer,
Damien Hooper, caused controversy by wearing a shirt with an Aboriginal flag of Australia on it.
This act that seemed ordinary was pregnant with much meaning. Thus, when choosing to wear
the Aboriginal flag, Hooper was making a statement concerning his identity and Indigenous
people's erasure and oppression in Australia and beyond (O'Bonsawin, 2015). The Aboriginal
flag symbolizes the unity, pride, and identity of Indigenous Australians, and therefore, wearing
the flag deliberately in such an international platform was a protest against Indigenous people's
injustices.
Olympic Charter Rule 50 and Political Neutrality
Hooper made a move that made him subject to the Olympic Charter Rule 50, which
prohibits political /religious or racial protests in the Olympic spaces. The way this rule was
applied to Hooper also underscores the paradox between political Olympianism and the assertion
that sports are political from their inception (O'Bonsawin, 2015). By punishing Hooper, both the
Australian Olympic Committee (AOC) and the International Olympic Committee (IOC) were not
only enforcing a rule. However, they were continuing a structural oppression that erases the
voices of marginalized people and preserves the power structures of colonialism.
Hooper’s Social Consciousness
This social conscience may have been rooted in Hooper's choosing to don the Aboriginal
flag. He understood the stakes involved in his self-identity and the importance of being a voice
for his people in the international community. Hooper’s statement, “I’m representing my culture,
not only my country but all my people as well,” seems to embrace the aspect of being an athlete
beyond sports (O’Bonsawin, 2015). His actions were not motivated by pride but rather ensuring
Indigenous Australians got the recognition they deserved when going through life’s ordeals. This
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perception and preparedness to speak out and act, no matter the cost, demonstrate the aspect of
social conscience as defined by Kaufman and Wolff.
Impact and Legacy
The effects of Hooper’s actions are reflected in the discussion it sparked regarding the
presence of Indigenous athletes and Indigenous issues in the context of sports. Although Hooper
immediately suffered protests and was compelled to say sorry on pressure, his behavior raised
discussions on the rights of athletes to embrace their personalities and the politics of global
games (O’Bonsawin, 2015). Hooper’s disobedience could be compared to the famous Black
Power raised fist gesture during the Olympics in Mexico City in 1968 by Tommie Smith and
John Carlos, which protested against the IOC’s policy of non-political activism and called for the
constant fight for black people’s rights.
Social Change through Sports
The case of Hooper shows how sports are useful in propagating social change. Taking
advantage of the Olympic stage, Hooper protested against certain aspects of politics by focusing
on underrepresented matters, which according to Kaufman and Wolff, sports serve the purpose of
enhancing social awareness and bring about change (O’Bonsawin, 2015; Kaufman & Wolff,
2010). Although Hooper's performance was met with some backlash, it marks athletes' tradition
of leveraging their influence to call for change and create a better world. His protest shows the
extent to which sports can be utilized to fight for justice and he embodies the spirit of athlete
activist who are ready to fight for social change.
Conclusion
There is no doubt that Hooper was indeed an embodiment of social consciousness in the
2012 Olympics. He wore the Aboriginal flag as a political statement to stand up to the IOC and
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other political bodies and affirm Indigenous people’s rights. In doing so, Hooper also utilized his
microphone to speak up and educate others on how sports can bring about change, especially
regarding matters of social justice. His actions brought awareness about the suffering of
Indigenous Australians and placed him under a large group of athletes who took active
participation in social justice. By so doing, Hooper not only spoke for his people but also joined
the growing and significant conversation on social justice activism for change through sports.
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References
Kaufman, P., & Wolff, E. A. (2010). Playing and protesting: Sport as a vehicle for social
change.CJournal of sport and social issues,C34(2), 154-175.
O’Bonsawin, C. (2015). From black power to indigenous activism: The Olympic movement and
the marginalization of oppressed peoples (1968-2012).CJournal of Sport History,C42(2),
200-219.
