In densely packed groups demonstrating collective behaviour, such as bird flocks, fish schools or packs of bicycle racers (cycling pelotons), information propagates over a network, with individuals sensing and reacting to stimuli over relatively short space and time scales. What remains elusive is a robust, mechanistic understanding of how sensory system properties affect interactions, information propagation and emergent behaviour. Here, we show through direct observation how the spatio-temporal limits of the human visual sensory system govern local interactions and set the network structure in large, dense collections of cyclists. We found that cyclists align in patterns within a ± 30° arc corresponding to the human near-peripheral visual field, in order to safely accommodate motion perturbations. Furthermore, the group structure changes near the end of the race, suggesting a narrowing of the used field of vision. This change is consistent with established theory in psychology linking increased physical exertion to the decreased field of perception. Our results show how vision, modulated by arousal-dependent neurological effects, sets the local arrangement of cyclists, the mechanisms of interaction and the implicit communication across the group. We furthermore describe information propagation phenomena with an analogous elastic solid mechanics model. We anticipate our mechanistic description will enable a more detailed understanding of the interaction principles for collective behaviour in a variety of animals.

Child physical activity (PA) declines during summer reducing PA-related health benefits. Summer care programs (e.g., Boys & Girls Clubs) can promote active play while providing opportunities for friendships. Sport participation is a positive influence on PA and social development. Purpose: This article investigates the role of sport participation in PA attainment, perceived skill competency, and social connection at a summer care program. Methods: Children self-reported PA, sport participation, and the names of up to five peers whom they played with most at the program at the start (T1; n = 100; M age = 9.94 years; SD = 1.34; 47% male) and end (T2; n = 77; M age = 9.83 years; SD = 1.46; 51% male) of summer. Network autocorrelation models were used to determine if child sport participation was significantly associated with those they played with at the program. Results:Children who reported sport participation reported significantly more PA than those who did not at T1, but not T2. Child sport participation was significantly related to that of the peers they said they spent time with while at the program for T1 (β = 0.07, p < .01), but not T2 (β = 0.06, p = .10). Additionally, PA (β = 0.08, p < .01; β = 0.07, p = .01) and skill competency (β = 0.11, p = .02; β = 0.15, p < .01) were significantly associated with sport participation at both time points. While sports participation was a key factor in child friendships at the start of summer, the program allowed children, regardless of sport participation, to become friends outside of sports. Conclusions: These results suggest summer care programs promote PA through play and provide opportunities for children to facilitate friendships regardless of sport participation.

Social scientists have conducted quantitative research investigations since at least the early 1980s. However, to date no valid, reliable and objective survey instrument has been developed for sport sociologists to measure important religious ideals in contemporary sport. Historical and theoretical scholarship identifies muscular Christianity as primary to modern sport ideals. Therefore we developed and validated The Contemporary Muscular Christian Instrument, an easily distributable survey that measures the prevalence of muscular Christian values among contemporary participants and consumers of recreation and sport. Our aim in developing this quantitative instrument is to provide social sport scholars a research tool that informs their understanding of these muscular Christian values as they continue to influence notions of sport, recreation, the body, physical activity, and other social indices. This valid and reliable scale allows scholars to examine larger populations and provides data suited to identify differences in levels of the constructs measured, thus allowing researchers and theorists alike to deepen their understanding of the relationship sport and religion have in the globalized social context.

Mexican-heritage children often achieve less physical activity (PA) than their counterparts and are at greater risk for associated comorbidities. Child PA is greatly influenced by their parents, yet researchers have rarely involved fathers in community health promotion. The purpose of this study is to examine Mexican-heritage fathers’ perceptions of responsibilities and self-reported activities. Promotoras recruited fathers (n = 300) from colonies on the Texas–Mexico border and administered Spanish-language surveys including paternal responsibilities, father PA, and PA co-participation. Two researchers coded responses. Open-ended items were coded and cross-tabulations between responsibilities and activities with children were examined. Fathers reported feeling monetary responsibilities most often. Fathers reported engaging in more activities with their sons than daughters; however, fathers engaged in very few activities specifically with their children. Feeling responsible for family expenses was associated with paternal PA co-participation with family and children. This study adds clarity to the role of Mexican-heritage fathers in child PA. Findings highlight potential areas for intervention including supporting fathers to take an active role in their children’s PA.

It is widely accepted that the transition from youth to adulthood in western industrialized societies brings with it a series of tensions and dilemmas in terms of identity formation. One of the areas where such formational issues often manifest themselves is through the faith journeys of young people. This paper presents empirical evidence from a small-scale qualitative study of one faith–sport initiative—Run the Race Well—a US-based venture which, through an annual retreat program, aims to provide theological support for high school athletes involved in the higher echelons of sport in their age group. Utilizing the “voices” of retreat participants, the paper uncovers some of the issues surrounding the Christian identity of the young people who have participated in the program and explores how the prioritization of lifestyle activities (e.g., education, sport, and faith) has the potential to give rise to particular problems and anxieties. The paper discusses some of the complexities of this prioritization process to reveal how young people seek to navigate and negotiate their identities, both as elite athletes and Christians, and how the tensions and dilemmas of teenage life shape their views of the overall relationship between sport and faith. The paper concludes by suggesting that amidst the wider anxieties of youth transition, intentional investment by others (via theological teaching, sports coaching, and one-to-one, group, and peer mentoring) can provide a catalyst for identity formation and personal/faith development.

This essay examines how stories of overcoming illness are important components of popular narratives, media representations, and cultural understandings surrounding American hero–athletes such as Lance Armstrong and his portrayal as a cancer survivor. Understood through the theology of radical orthodoxy, Armstrong's experience with cancer put him at the center of the global effort to fight cancer and, in turn, he arguably became a figure imbued with latent spiritualistic themes. This essay identifies, offers examples of, and critiques how illness narratives lend spiritual attractiveness to hero-athletes. The theory of radical orthodoxy, as presented in the writings of scholars such as Graham Ward and John Milbank, will be utilized to examine the hero-athlete, Armstrong. As Ward (2000, p. 214) states, hero-athletes, such as Armstrong, are examples of angelic hosts who “re-enchant” the world with a “theological imaginary.” In conclusion, while Armstrong's athletic accomplishments, illness, recovery, and subsequent charity work through the Livestrong Foundation may have some spiritually and religiously significant “imagery” with regard to legitimizing the “hero–athlete” rhetoric in the contemporary western sport context, when gazing through the lens of radical orthodoxy these activities are largely “spiritually empty” and “idolatrous in nature,”