Arousal interventions for athletic performance: Influence of mental preparation and competitive experience

Abstract

Mental preparation, or “psych-up” strategies have been assumed to promote physical arousal which subsequently improves certain athletic performances. The present experiment examined the role of arousal changes in the use of psych-up strategies on a physical strength task and a reaction time-decision task for subjects varying in competitive experience. Eighty-four subjects were reliably divided into high, moderate, or low competitive experience groups and randomly assigned to one of three mental preparation strategies. These strageies, which the subjects employed during a mental preparation period for both tasks, were either: (a) a self-generated arousal strategy, (b) a prescribed arousal strategy, or (c) a placebo-control strategy. While heart rate was being monitored, each subject completed a baseline trial, then one trial following a 45 sec mental preparation period and one trial following a 45 sec distraction interval. Order of presentation of tasks and order of presentation of distraction and mental preparation trials were counterbalanced and statistically analyzed. The results support the utility of different mental preparation strategies for increasing strength performance, but not reaction time-decision performance, for subjects with moderate and high levels of previous competitive experience. Self-generated arousal strategies enhanced performance of moderate experienced subjects. Analyses of the heart rate data failed to support the assumption that physiological arousal mediates the influence of psych-up strategies. Mental preparation strategies improved athletes' performance on certain tasks, however these strategies do not necessarily achieve their effects through increased autonomic arousal.     

The effect of perceived stress on the relationship between perfectionism and burnout in coaches

Abstract

The effects of perceived stress (PS) on the relationship between adaptive and maladaptive forms of perfectionism and burnout were examined. Smith's (1986) stress appraisal model and Kelley, Eklund, and Ritter-Taylor's (1999) model of coach burnout were used to test two models of burnout in a sample of college coaches (N=177). The results indicated that there is an indirect effect of self-evaluative perfectionism (i.e., maladaptive form of perfectionism) on burnout through PS as well as a significant direct link to burnout, accounting for 56% of its variance. In contrast, conscientious perfectionism (CP) (i.e., adaptive perfectionism) did not directly impact burnout, nor was there an indirect effect through PS. Based on Lazarus's (1999) ideas about stress appraisal, the results suggested that maladaptive forms of perfectionism resulted in more threatening perceptions of stress, thus, potentially leading to the experience of burnout. However, adaptive forms of perfectionism did not seem to result in increased appraisals of stress or result in burnout. The results did indicate a significant correlation between the two forms of perfectionism, which may explain why CP did not significantly impact PS or burnout.     

Perfectionism and athlete burnout in junior elite athletes: the mediating role of coping tendencies

Abstract

Recent research indicates that some dimensions of perfectionism are positively related to athlete burnout, whereas others are negatively related to athlete burnout. The divergent relationship between these dimensions of perfectionism and athlete burnout may be explained by different coping tendencies. The present investigation examined whether different coping tendencies mediate the relationship between self-oriented and socially prescribed perfectionism and burnout. Two-hundred and six junior elite athletes (M age=15.15 years, SD=1.88 years, range=11–22 years) completed measures of self-oriented and socially prescribed perfectionism, coping tendencies, and athlete burnout. Structural equation modeling indicated that the relationship between dimensions of perfectionism and athlete burnout was mediated by different coping tendencies. Higher levels of socially prescribed perfectionism was related to higher levels of avoidant coping which, in turn, was related to higher levels of athlete burnout. In contrast, higher levels of self-oriented perfectionism was related to higher levels of problem-focused coping and lower levels of avoidant coping which, in turn, was related to lower levels of athlete burnout. The findings suggest that different coping tendencies may underpin the divergent relationship between self-oriented and socially prescribed dimensions of perfectionism and athlete burnout.     

Sport and children’s spirituality: an Australian perspective

The benefits of sport and physical activity are endorsed by a number of professionals as a means of improving children’s health and their sense of well-being, and their unity with the natural world, other people and the Transcendent. For children, sport is a spiritual source of joy and wonder. Using Champagne’s ‘spiritual modes of being’, my recent study of Victorian children demonstrated their heightened sensory awareness, enriched relationships and robust sense of personal identity, arising from active and passive participation in sport. The children in the study seemed to benefit in each of these areas from Australian culture’s high value of sporting participation and achievement.     

Being-on-the-Bench: An Existential Analysis of the Substitute in Sport

Being a substitute in sport appears to contradict the rationale behind being involved in that sport, especially in those sports where substitutes frequently remain unused or are brought on to the field of play for the final moments of that game. For the coach or manager, substitutes function as a way to improve the team achieving a particular end, namely to win the game; whether to replace an injured or tired player, to change a team's structure or tactics, to complete a specialised manoeuvre (such as goal kicking in American football or a short corner in hockey), or to run down the clock. Whether a substitute is afforded an opportunity of playing the game appears to be directed by others; arguably if one had a choice in the matter one would chose to be on the field of play rather than off it. Nevertheless, the Existentialist position is that our situation is always inexorably one that is freely chosen. To argue that one has not freely chosen one's position is to be ‘inauthentic’. Furthermore, to conceptualise one's manifestation and to be treated by others as a thing ‘in-itself’–such as a substitute – is to fall into ‘bad faith’. Culbertson (2005 Culbertson, L. 2005. The paradox of bad faith and elite competitive sport. Journal of Philosophy of Sport, 32: 65–86. [Taylor & Francis Online], [Web of Science ®] , [Google Scholar]) has already argued that elite competitive sport is an arena that promotes rather than avoids bad faith due to its constituent factors. Culbertson's frame of reference primarily applied to sporting events that involve individuals competing in co-active, parallel competition – such as athletics, swimming or weightlifting – where bad faith is generated via a tacit acceptance of ever-improving and quantifiable performance. The purpose of this paper is a continuation of such an enquiry but with a redirection of focus away from parallel competition by individuals towards team competitions which are, by nature, less concerned with an unremitting contest against time, distance or some other measurable concept. This paper sets out to examine the nature of the substitute in sport, who appears to be equally liable to find herself being ‘inauthentic’ and/or in ‘bad faith’. It attempts to consider the nature of these concepts and offer direction as to how substitutes can attempt to realise the Existential ideal.     

Paradigms and possibilities

This paper is a excursus into a philosophy of science for deployment in the study of sport. It argues for the virtues of Thomas Kuhn's account of the philosophy of science, an argument conducted strategically by contrasting that account with one derived from views of Karl Popper. In particular, it stresses, first, that Kuhn's views have been widely misunderstood; second, that a rectified Kuhnianism can give due weight to truth in science, while recognising that social sciences differ in crucial ways from natural sciences. For, as Kuhn recognised, social sciences do not function in the paradigm-relative way characteristic of natural sciences. Yet there Kuhn's jargon, and especially misguided talk of ‘paradigms’, is almost ubiquitous.

These thoughts have relevance for three groups. First, as both sports scientists and exercise scientists come to grips with the claims to scientificity of their work, they will need increasingly to locate it within an epistemological framework provided by philosophy of science. So they must begin to take Kuhn's view seriously. Second, social scientists of sport – faced with the predominant scientism of colleagues in sport and exercise science – must also recognise alternatives to a postmodernist rejection of the concept of truth, where Kuhn's picture of natural science clarifies one such. Finally, philosophers writing on sport must not let antipathy to scientism close off the options they present or the terms in which they (we!) present them. And that may require debate among ourselves on abstract issues not immediately connected with sport.     

The Inner Game of Sport: is Everything in the Brain?

The article deals with the following: (1) Three brain imaging studies on athletes are evaluated. What do these neuroscientific studies tell us about the brain and mind of the athlete? (2) Empirical investigations will need a neuro-theory of mind if they are to make the leap from neural activity to the mental. The article looks at such a theory, Gerald Edelman's ‘Neural Darwinism’. What are the implications of such a theory for sport science and philosophy of sport? (3) The article appreciates some of the neurosciences applications, but questions the hope of giving a complete theory of mind.     

Images and Symbols in Ancient and Modern Sport

Several aspects of human life are pervaded with images and symbols that often belong to what Jung (1981 Jung, G. Carl. 1981. Archetypes and the collective unconscious, Princeton, NJ: Princeton University Press.  [Google Scholar]) called archetypes, characteristics of the mind with a profound influence on most aspects of culture and sport. The rationality introduced into our society, as the fruit of both the positivist concept of progress and the rapid development of technology, has, albeit while driving out excessiveness due to irrational explanations and often knavery, also disregarded the importance of images and symbols in everyday life. Yet a number of these inevitably still exist, since they are archetypal. With this observation as a starting point, the present work has been designed to analyse whether it is still possible to find ancient images and symbols in modern sport activities. The a priori reason for such a question arises from the acceptance that modern and ancient sports are profoundly different. This has been historically proved in terms of organisation and quantification, among other characteristics (Guttmann 1978 Guttmann, Allen. 1978. From ritual to record, New York: Columbia University Press.  [Google Scholar]).

The present analysis refers to a limited number of images and symbols concerning ancient and modern sport, which include a primordial Ur-symbol, that of bodily action or of body in movement. Others concern various aspects of the athlete's life, such as expression of religious beliefs, immortality, eternal return and the front. It suggests that many of these images and symbols may still be found in contemporary sports, in open contrast with some of the Olympic principles suggested by De Coubertin and chiefly prevalent in the late nineteenth and twentieth centuries.     

Readjusting Our Sporting Sites/Sight: Sportification and the Theatricality of Social Life

This paper points out the potential of using sport for the analysis of society. Cultivated human movement is a specific social and cultural subsystem (involving sport, movement culture and physical culture), yet it becomes a part of wider social discourses by extending some of its characteristics into various other spheres. This process, theorised as sportification, provides as useful concept to examine the permeation of certain phenomena from the area of sport into the social reality outside of sport. In this paper, we investigate the phenomena of sportification which we parallel with visual culture and spectatorship practices in the Renaissance era. The emphasis in our investigation is on theatricality and performativity; particularly, the superficial spectator engagement with modern sport and sporting spectacles. Unlike the significance afforded to visualisation and deeper symbolic interpretation in Renaissance art, contemporary cultural shifts have changed and challenged the ways in which the active and interacting body is positioned, politicised, symbolised and ultimately understood. We suggest here that the ways in which we view sport and sporting bodies within a (post)modern context (particularly with the confounding amalgamations of signs and symbols and emphasis on hyper-realities) has invariably become detached from sports’ profound metaphysical meanings and resonance. Subsequently, by emphasising the associations between social theatrics and the sporting complex, this paper aims to remind readers of ways that sport—as a nuanced phenomenon—can be operationalised to help us to contemplate questions about nature, society, ourselves and the complex worlds in which we live.