In this study, we aimed to understand the formation of cultural assets within diasporic families through participation in ethnic sport. Yosso’s Community Cultural Wealth framework guided the study. An interpretive qualitative approach was employed to examine Korean diasporic families in the United States whose children are involved in Taekwondo, a Korean ethnic sport. Data were collected through interviews and observations. Our analysis revealed the development of four forms of Community Cultural Wealth: linguistic, familial, navigational, and resistant capitals, along with the newly identified transnational capital. These forms were developed and nurtured through learning ethnic language, cultural practices and heritages, bonding with families, building cultural ownership, and developing self-confidence and self-protection skills. We propose advancing the use of the Community Cultural Wealth framework in sport management and offer implications for optimizing the use of ethnic sport to create more inclusive and diverse spaces for diasporic communities’ sport participation.

This study offers a critical discourse analysis of media representations of coach Sarah Murray, the first foreign, the first female, and the youngest head coach of the South Korean women's national ice hockey team at the 2018 PyeongChang Olympics. We focus on the South Korean media, which framed and manipulated coach Murray's credibility, especially the caliber of her coaching, while constructing a familial tie and restating the global hierarchy between North America and South Korea in the sport of ice hockey. We suggest how the media (re)produced denotative/connotative meanings of the recruitment of Coach Murray and her leadership through determinant moments by engaging a discussion of the discourse that both constructed coach Murray as subordinate to male figures and affirmed whiteness as the center of the global context.

Building upon reflexive autobiography to theorize Asian racialization in a globalizing circumstance, this paper focuses on how race is constructed transnationally by global media, and how global interconnectedness continues to project white Americanness, racialized anti-Black aesthetics, and otherization of Asianness in and through sport. I trace three historical conjunctures to build a connection between the collective history and my self-reflection on social contexts: Americanization through global media, aspiration of whiteness, and the criminalization of Blackness. With this, I attempt to articulate sport as the most convenient identity-making apparatus in immigrant America. This article concludes by highlighting the importance of the intersectionality of the asymmetric power structures that redress the miseducation that elides Asian narratives from sport.

This paper proposes the application of Yosso’s Community Cultural Wealth (CCW) framework, rooted in the critical race theory (CRT), as a transformative lens for sport-based youth development (SBYD) research. Moving beyond traditional deficit-based models, which often depict youth as problematic or at-risk, CCW emphasizes recognizing and building upon the cultural strengths and assets of marginalized youth. We begin by reviewing the development of theoretical applications within the youth development, positive youth development (PYD), and SBYD literature to highlight the criticisms against conventional deficit-focused approaches. CCW offers an asset-oriented lens by offering six forms of capital—aspirational, linguistic, familial, social, navigational, and resistant—that are typically overlooked in mainstream frameworks. We illustrate how these forms of capital can reposition SBYD programs as spaces for cultivating resilience, identity, and social justice while addressing systemic inequities. By incorporating CCW with participatory research methods and critical theories, such as intersectionality and CRT, researchers can broaden the theoretical and methodological scope of SBYD. This paper concludes by suggesting practical implications for program design, organizational advocacy, and policy development, advocating for culturally responsive, community-led initiatives that prioritize the active engagement and empowerment of marginalized youth. In sum, CCW provides the “why” for critical SBYD research and practice.

This study examines U.S. media discourses surrounding two Asian American athletes, Chloe Kim and Eileen Gu, whose similar developmental trajectories yet divergent nationality decisions at the Olympics illuminate how race, ethnicity, nationality, and belonging are constructed and contested. Using Critical Discourse Analysis, we draw on the established–outsider model and Asian Critical Race Theory (AsianCrit) to analyze how media framed Chloe as an embodiment of the American Dream and national pride, while portraying Eileen as an ungrateful traitor alienated in both the U.S. and China. Despite these differences, both athletes were racialized through model minority and perpetual foreigner stereotypes, reflecting the temporal and relational nature of Asian American belonging. The findings reveal that sport operates as a site where U.S. nationalism is both defined and policed, while the White racial frame is reproduced through Asian racialization.

This study explores the experiences of diasporic women participating in recreational sport clubs in the United States, focusing on Korean women’s soccer clubs. Through employing intersectionality and Community Cultural Wealth frameworks, we examine how these grassroots clubs foster cultural resources and assets for diasporic women whose intersectional identities create unique barriers and opportunities for sport participation. Ethnography was used to collect diverse types of data including interviews, observations, and field notes. The findings highlight that participation in these clubs provided a sense of belonging, and offered social support and sport spaces tailored to the needs of diasporic women, interpreted as the development of linguistic, aspirational, social, navigational, and resistant capital. We propose the merit of combining Community Cultural Wealth and intersectionality in the investigation of sport experiences and offer implications for supporting diasporic women’s sport clubs through community partnerships and resources.