Rowman & Littlefield Publishing Group

Celebrities, "Extravagant Expectations" and the Love Life of Americans

By Paul Hollander

The recent ending of Oprah Winfrey’s talk show that ran for a quarter century is a reminder of the importance and prominence of celebrities in American society. The reverence shown toward them prompt reflections about the social, psychological and cultural conditions which underlie their cult.

Celebrities differ from the famous people of the past because their prominence depends to a very large extent on publicity - on the successful projection (or marketing) of a certain image or a "trademark" by the media. They also differ from the culture heroes of the past because their accomplishments, talents, skill or moral stature are more questionable. Most celebrities are entertainers, or known for some personal quality the public considers entertaining that may include forms of misbehavior or scandalous aspects of their personal lives.

I suggest that some of the conditions which underlie and promote the rise and cult of celebrities also play a part in the difficulties large numbers of Americans experience when trying to establish and maintain long term, intimate personal relationships. "Relating" to celebrities is a fantasy relationship stimulated by the shortage of genuine, face-to-face, one-on-one relationships - a futile attempt to personalize an impersonal world. When there is a scarcity of sustaining, intimate personal relationships and a decline of closely knit, durable communities, people seek substitutes. Celebrity worship is one of them. The endless browsing of dating sites is another one.

People admire celebrities because they seem to possess everything most ordinary people do not have: wealth, fame, huge amounts of attention, excitement and physical attractiveness.

Not unlike the difficulties many young people have in distinguishing a "soulmate" from a date or a "hook-up," fans of celebrities have an impaired capacity to distinguish between what or who is truly admirable and what or who is not. Confused values cast their shadow over the search for an ideal partner as they do on the attention and affection lavished on celebrities of questionable accomplishments and often even more questionable moral character. What seems to matter is that most celebrities are an integral part of popular culture that satisfies the enormous demand for entertainment.

In my recent book (Extravagant Expectations: New Ways to Find Romantic Love in America) I reported that the majority of a large sample of people (using a popular dating website) considered the most important human quality the sense of humor. These people were looking for somebody who would make them laugh, who are entertaining. Honesty, sincerity, integrity, intelligence, sense of responsibility were far less often mentioned as desirable qualities. I also found that conflicting and unrealistic expectations contribute to the difficulties many Americans experience in the pursuit of intimate personal relationships. It seems that Americans incline to believe that all good things are compatible, as for example adventure and security, excitement and stability, the capacity for self-promotion and authenticity, being rich and charitable, self-realization and dedication to some community.

In the final analysis the worship of celebrities and the haphazard pursuit of intimate personal relationships have similar sources.

Paul Hollander is professor emeritus of sociology at the University of Massachusetts, Amherst, and author or editor of 15 books. His most recent book is Extravagant Expectations: New Ways to Find Romantic Love in America.

Anti-Semitism in English football: Chelsea's Benayoun vs. Chelsea fans

By Christos Kassimeris

As the history of football indicates, clubs and players have suffered at the hands of anti-Semites. In the 1920s, Jewish clubs emerged in most Central European capitals and major cities, yet the outbreak of the Second World War brought about an abrupt end to their aspirations. Jewish football clubs faded away almost at the same time when the persecution of the Jews begun, as football was displaced by the atrocities of the Holocaust. Anti-Semitism in football is not a thing of the past, nevertheless, as certain European clubs are still haunted by their history. Ajax, Bayern Munich, and AS Roma, for example, are nowadays considered as ‘Jewish’ clubs, merely because some of their early supporters and benefactors had Jewish origins. Anti-Semitic chanting is also prevalent in English football stadiums, usually targeting fans of Tottenham Hotspur, due to their Jewish connections. A more recent incident, however, concerns Israeli international Yossi Benayoun, now playing his football with Chelsea FC.

Fans of Chelsea FC visiting the DW stadium for their club’s match against Wigan Athletic FC last September might have been expected to abuse their hosts, as football culture dictates, but to insult a Chelsea player was certainly shocking. Even though the anti-Semitic chants that Yossi Benayoun suffered came from a relatively small section of Chelsea fans, the club’s campaign against anti-Semitism was severely affected not so much for the significance of the incident as for its overall response. When Chelsea FC officials claimed that they identity of the perpetrators remained unknown, therefore, putting a halt onto any likely investigation, a number of more ethical Chelsea supporters volunteered relevant information concerning a male fan who racially abused Avram Grant, manager of Portsmouth FC, during last season’s FA Cup Final. Following an interview with the club’s officials, however, the racist fan only received a warning for an appalling act that probably deserved suspension, thus generating negative comments from a British daily. Responding to the newspaper’s article, Chelsea FC chairman Bruce Buck in a letter to the Guardian blamed the absence of “corroborating witnesses” and the unknown “identity of the alleged offender” for the apparent lack of action.

Christos Kassimeris is assistant professor in political science at European University Cyprus in Nicosia, the editor of Anti-Racism in European Football: Fair Play for All and the author of European Football in Black and White: Tackling Racism in Football and the forthcoming Football Comes Home: Symbolic Identities in European Sport.

Playing Politics with Football: Postscript to the 2010 World Cup

By Christos Kassimeris

There is arguably no place for politics in sport, yet football is no ordinary game. When contemplating the intricate relationship between national pride and the performance of eleven men on a football pitch, some may not hesitate playing politics with football. The recent World Cup in South Africa ended with the national football team of Spain winning the precious trophy. Adding a different dimension to Spain’s remarkable success, however, was not so much the performance of its players as their ethnic background. Spaniards they all were, no doubt, but the staring XI on the day of the final comprised seven home-grown Catalans, six playing their football for FC Barcelona and one player coming from the ranks of their local rivals RCD Espanyol. Catalonia’s finest were not only present, but also secured the trophy for the winning goal came from a pair of Catalan legs. The composition of Spain’s football team deserves perhaps little attention when considered alone. What is certainly worth mentioning is that the day before the final more than a million Catalans demonstrated in Barcelona claiming for greater autonomy, expressing in their own way their opposition to the Spanish constitutional court declaring the day before that Catalonia would not be recognized as a nation. Had it been an independent state, Catalonia would be extremely successful in football. Equally political was the decision of President Nicolas Sarkozy to order an investigation into the appalling performance of the French national football team, as was that of President Goodluck Jonathan who suspended Nigeria’s football team from all international competitions for the very same reason. The decision of the two statesmen to intervene in football matters triggered an immediate response from FIFA President Joseph Blatter who condemned government interference in the running of the national football associations and even threatened to ban the two nations from international football. FIFA’s statutes leave no room for political interference, thus safeguarding football’s culture and overall appeal.

Indeed, football culture can be colorful, ritualistic and loud, given the socio-political qualities that characterize the game. It is no surprise, therefore, that every football competition somehow always reflects the host’s local traditions and customs. The 2010 World Cup in South Africa was no exception in that the extraordinary trumpets that are vuvuzelas became the focal point of the tournament. Made from a kudu horn, the use of vuvuzelas inside South Africa’s stadia was apparently obstructing communication between players and coaches, just as they seem to have irritated fans supporting non-African national teams and commentators alike. Yet vuvuzelas have long been used during football matches in South Africa and have become part of the local football culture, thus encouraging Joseph Blatter to disregard any claims for banning the noisy instrument. European football’s governing body, nevertheless, recently decided to ban vuvuzelas from UEFA competitions for they “would completely change the atmosphere, drowning supporter emotions and detracting from the experience of the game.” The risk of hooligans making use of vuvuzelas as a weapon was also noted, therefore, the health and safety of spectators was seriously taken into account, one would assume. If truth be told, the sheer loudness of vuvuzelas might have discouraged potential sponsors from contributing financially to competitions better known for generating billions of Euros.

Christos Kassimeris is assistant professor in political science at European University Cyprus in Nicosia, the editor of Anti-Racism in European Football: Fair Play for All and the author of European Football in Black and White: Tackling Racism in Football and the forthcoming Football Comes Home: Symbolic Identities in European Sport.

Domestic Violence while Dating: The Yeardley Love Case

By Marilyn Fernandez

On May 3, 2010, Yeardley Love, a University of Virginia student, was discovered by her roommates, dead in her bed, bruised, with a pool of blood on her pillow. Another UVA. student, George Huguely, has been charged with first-degree murder in his former girlfriend's death. Both came from privileged backgrounds, were star lacrosse players and were getting ready to graduate and move on to bright, successful futures. Yeardley Love’s death ended life as they both knew it, particularly for Yeardley, but also for Huguely, albeit in a different way.

Here is what we know based on newspaper reports of the violence. There was physical violence at least in the way he allegedly killed her and perhaps other forms also (such as sexual, verbal, intimidation, stalking) about which we might never know. There are reports of Huguely acting on his jealous rage (attack on a sleeping teammate for allegedly kissing Love), history of alcohol abuse even as a minor, and history of violent past run-ins with law enforcement.

This tragic incident and what we know of the troubled relationship (like the physical violence, anger, stalking, harassment, and property damage) raise several reflections and questions. It presents a classic case of intimate partner violence. It also reminds us that intimate partner violence does not discriminate across age, relationship status (dating), wealth and many other social characteristics (such as gender, sexual orientation, religion, presence of children, etc). Yet, apparently restraining orders and associated legal protections are not available in Virginia for victims in dating relationships. Also, don’t universities have responsibilities in helping their young students protect themselves from such violent and dangerous circumstances? How proactive are universities in this regard?

Other salient questions relate to what could happen to the accused Huguely, if he is found guilty? He could get some form of legal punishment (jail time, anger counseling, treatment for alcohol abuse, and/or community service when he gets out). The type and severity of punishment would depend on the laws in Virginia and how deftly Huguely’s lawyers might be able to get his sentence reduced. But, even if Huguely receives the maximum punishment for his offense, will it rehabilitate him? How does society make sure that he will not offend again? And how about the loss experienced by Yeardley, her family and friends? Yeardley is no more. But, even if Yeardley was alive and even after the legal process is completed, she probably, like many victims of intimate partner violence, might experience a hunger for healing, for a chance to let her abuser and her community know what the violence has done to her and what she has lost because of the violence. Intimate partner violence often silences victims and it is seldom that the victim’s voice is heard in the adversarial legal system. Also, how about the loss experienced by Yeardley’s parents, her siblings, and friends? In addition to the legal adjudication, might some form restorative justice encounters and intervention (face-to-face meetings, letters) with appropriate supervision, be appropriate? Through such encounters they can let Huguely know what they have lost and also how he could restore their losses. Of course, the choice of the restorative encounter format should ultimately be the choice of victim’s family. Restoration might involve requiring Huguely to work with other victims of intimate partner violence so that he understands how violence affects others. In the ultimate analysis, let’s hope that the lessons Huguely learns is that alcohol, anger, wealth, or athletic prowess, nothing, gives anyone the right to harm another.

Marilyn Fernandez is professor of sociology at Santa Clara University and author of Restorative Justice for Domestic Violence Victims: An Integrated Approach to Their Hunger for Healing.

On the Passing of Keith Alexander

By Christos Kassimeris

Over time, English football has acknowledged the valuable contribution of a plethora of charismatic players that helped develop the game. Players that became legends for winning major trophies, players that became role models for their outstanding ethos. Keith Alexander definitely was such a man. He never won any titles other than the Football Association Challenge Vase in 1980, yet he duly deserves a place in English football’s Hall of Fame. As a striker, Alexander played for quite a few football clubs, including Barnet, Grimsby Town, Stockport County, Lincoln City and Mansfield Town. Given his playing position, Keith Alexander was not certainly accustomed to overcoming strong defenses to score valuable goals for the clubs he played for. There is one goal he scored though that was fundamental to the proper development of the English game. What was undoubtedly his most remarkable achievement was taking over Lincoln City in 1993 as manager, thus becoming the first black professional football manager ever. Despite the sheer number of black professional football players in England, not to mention the diverse population of the country, those chairing football clubs, white in their entirety, hardly ever made managerial positions available to them once their playing career was over. In this respect, Keith Alexander’s breakthrough is truly memorable. He served the popular game as a mentor to aspiring black managers, was an inspiration to a great deal of black players and encouraged black referees to make their presence felt. Racism in football has long tarnished the English game; therefore, Alexander’s appointment as manager of a football club is, indeed, noteworthy. When he began his playing career racism in football was far worse, but he endured the abuse to become a role model. Keith Alexander was strong enough to even overcome a brain aneurysm in 2003, but eventually succumbed to his health problems on March 2, 2010 at the age of fifty-three. While his legacy is surely instrumental to the anti-racism campaigning he wholeheartedly devoted himself to, there is no doubt that Keith Alexander had much to offer still.

Christos Kassimeris is assistant professor in political science at European University Cyprus in Nicosia, the editor of Anti-Racism in European Football: Fair Play for All and the author of European Football in Black and White: Tackling Racism in Football.

Excerpt from “A (Cautionary) Lion’s Tale” posted on tomkrattenmaker.com

By Tom Krattenmaker

It might seem a distant memory. But just two years ago, in the fall of 2007, the [Detroit] Lions, who had been one of pro football’s most forlorn franchises, won six of their first eight games and created a surge of media interest around the country.

As much of the coverage stressed, the Lions were not only hot on the field, but on fire for the Lord. From secular outlets like ESPN and Sports Illustrated, to religious media including the Christian Broadcasting Network, the resurgent Lions were portrayed as the sports version of a faith-based organization.

There was the evangelizing quarterback and team leader Jon Kitna, who claimed a miracle following his return from a concussion in the Week Two win over the Vikings, and who preached salvation as frequently and naturally as breathing. There were reports of rampant conversions...And there was the message from faith promoters that the Lions’ competitive resurgence was fueled by their devotion to Jesus. Here, we were told, was compelling evidence for the wonder-working powers of Christian faith. As sports journalist Jemele Hill wrote at the time, “It’s hard not to note the impact spirituality has had on the team’s incredible resurgence.”

You know what happened next: The Lions lost seven of their eight games over the second half of that once-promising 2007 season, and that was just a grim prelude to the winless 2008 campaign. And therein lies a cautionary tale for the promoters and admirers of the Christian religiosity that has become such a conspicuous part of big-time sports in this generation: Pinning the validity of faith to sports success can appear mighty tempting, but when God’s team or player falls–as will inevitably happen–someone’s going to end up with egg on his (or His) face.

Since the formation of the Christianity-in-sports movement several decades ago, sports ministry organizations have been hard at work to leverage the popularity of big-time spectator sports to reach the public with their evangelistic message. And in doing so, groups like Athletes in Action have consciously attempted to meet Americans on their turf–their love of sports, and their love of competitive success.

Cynics, of course, had a field day with the religion that the Lions were wearing on their sleeve back in 2007, especially when they collapsed and Kitna began piling up the sacks, interceptions, and incomplete passes. The snarky “Deadspin” sports website put it this way in one hilarious headline: “Jon Kitna was sacked for your sins!”

As it turns out, those close to the Lions that season will tell you that Kitna and his Christian teammates remained committed to their faith and one another, even as mounting losses disproved the notion that the team that prays the best plays the best. Kitna would later testify before a local church congregation that the riches-to-rags season deepened his understanding of what it means to be a Christian. In a sense, he and his faithful teammates found Jesus– in the loss column.

But by then, the religion promoters had moved on, in search of the next hot team with a cadre of Christians. As it happened, the playoffs found the Green Bay Packers just one win away from the Super Bowl, and like virtually every team in pro football, the Packers had their share of pious players. One could see the CBN headline coming from a mile away: “Super Faith Taking Packers to Super Bowl?”

The Packers, alas, lost the game.

Any embarrassment in such situations obviously belongs not to God, who is quite above that human frailty according to religious teaching, but to those who would hold up something as fleeting as sports success as evidence for Christianity’s validity. Faith has much to recommend it. But as the Lions’ story attests, a team’s win total is no place to rest your case for religion.

Tom Krattenmaker is a Portland, Oregon-based writer specializing in religion in public life and a member of the USA Today Board of Contributors. He is the author of Onward Christian Athletes: Turning Ballparks into Pulpits and Players into Preachers.

The Manchester Derby: What Can We Expect?

By Christos Kassimeris

Football fans the world over will be literally glued to their TV sets on September 20 as Manchester United play hosts to heavy spenders Manchester City in a local derby that never fails to excite. The fierce rivalry that characterizes the two Premier League contenders has reached new heights this season not merely owing to Carlos Tevez’s summer move to Manchester City, but also because of the kind of resentment expressed by Manchester United’s manager Sir Alex Ferguson when he described their local rivals as “a small club with a small mentality.” Delegates from the two clubs will be meeting over the next few days in what has become customary practice in recent years so as to ensure that the game is not marred by violence, racism or any sort of offensive conduct from either set of supporters. Manchester United will no doubt communicate their concerns regarding the distasteful ‘Munich chants’ that are often aired when the two clubs meet, just as Manchester City officials will seek to protect the club’s gifted striker that is Emmanuel Adebayor from the kind of racist chanting that certain fans’ websites have already publicized. Adebayor is, indeed, not the only colored player in Manchester City’s flamboyant squad, yet his embarrassing conduct during the game against Arsenal seems to have aggravated a section of football supporters across England. Having stamped at former team-mate Robin van Persie, as well as celebrating his goal rather provocatively in front of Arsenal’s fans, Adebayor will almost definitely be on the receiving end of quite a lengthy ban and, therefore, miss Manchester City’s visit at Old Trafford, given the Football Association’s commitment to combat violent behavior on and off the pitch. Ironically, Adebayor had emphasized in May 2008 in an interview with FIFA the significant contribution of African football players in the campaign against racial discrimination. Since racism continues to disturb the popular game, it remains to be seen whether the Manchester United fans have arranged for a hostile reception.

Christos Kassimeris is assistant professor in political science at European University Cyprus in Nicosia, the editor of Anti-Racism in European Football: Fair Play for All, and the author of European Football in Black and White: Tackling Racism in Football.

A Red Card to Racism: The Incident at Juventus

By Christos Kassimeris

On April 18, 2009, Juventus hosted Inter Milan in what was a football match that determined, essentially, the league’s winning side. The match ended a draw and, therefore, Inter Milan maintained their healthy lead in Serie A, but the game attracted much attention for reasons not pertinent to football. Born in Italian city Palermo, Mario Balotelli was adopted at the age of three by an Italian family, yet his Italianess was brutally questioned when fans of Juventus sung ‘there is no black Italian’ during the decisive Serie A match. There is little doubt that Balotelli’s opening goal must have devastated the Juventus supporters, yet there is no good enough a reason for the kind of racist abuse that the striker of Ghanaian descent had to endure. The Italian media condemned the incident and so did Giovanni Coboli Gigli, president of Juventus, who criticized that section of fans that derided the talented player. Sadly, the prospect of playing their next home game behind closed doors clearly proved far more critical than the menace that is racial discrimination for Juventus appealed against the ban so as to preserve the club’s interests in the league. Justice was, ultimately, not served when the penalty imposed by the Italian football authorities was never overturned, but when Juventus was made to suffer further humiliation as the club’s decision to appeal invited criticism from the media for failing to acknowledge the gravity of the incident.

Showing no sympathy for the club he once played for, the Union of European Football Associations (UEFA) president Michel Platini condemned on April 21 the racist incident a few days later and stated that referees would be granted the necessary powers to stop football matches for ten minutes and even to suspend games should racist chanting persist. Along similar lines, Giancarlo Abete, president of the Italian Football Federation (FIGC), emphasized that Italian referees already had the authority to suspend matches when banners inciting racism are displayed inside stadiums. Interestingly, the exact same day that Platini voiced his concerns about the future of the game the United Nations’ Conference Against Racism took place whereby a relevant declaration was issued that made particular reference to the game of football, thus calling Fédération Internationale de Football Association (FIFA) to implement suitable measures so as to tackle racial discrimination with effect at the 2010 World Cup in South Africa—the country that gave rise to the apartheid regime.

Most certainly, racism in European football has reached unparalleled heights over the past few years and has nowadays become a serious enough matter to compel UEFA to consider conceding to referees sufficient powers for halting, suspending and even abandoning a game when fans engage in racist chanting, as decided on May 12 by Europe’s football governing body. The matter will dominate anew the agenda of UEFA’s forthcoming Executive Committee meeting in Vilnius on July; however, it is worthy to note that such measures will be limited, perhaps, to only those football matches held under the auspices of UEFA at both club and international level.

Christos Kassimeris is assistant professor in political science at European University Cyprus in Nicosia and author of European Football in Black and White: Tackling Racism in Football and and the editor of the forthcoming Anti-Racism in European Football: Fair Play for All.