Journal articles on the topic 'Olympic games (Ancient) in art'
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1
Haggis, Devena. "A Reflection on the Connections between Art, Sport, Community and Tokyo 2020." WELFARE E ERGONOMIA 9, no. 1 (August 2023): 39–57. http://dx.doi.org/10.3280/we2023-001004.
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The connections between sport and art have long been evident. In the ancient Olympics art and education played an important role within the holistic development of the mind and body and in the pursuit of physical, social, and educa-tional excellence. Art provided a connection between sport and the community. These connections are present today and reflect the tangible and intangible as-pects of the modern mega-event. This paper will outline some of the participatory practices connected with art, sport and the Tokyo 2020 Olympic Games and Para-lympic Games and reflect on art as a means of engaging the community with the event. Reflected in the sport vs art dichotomy, positive and negative legacies as-sociated with the Olympic Games are not merely competition based but reflect the myriad interactions of the host and international community with the event.
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Koreneva, M. V., N. S. Leontieva, L. S. Leontieva, and O. V. Shpyrnya. "The opening ceremony of the XXII Olympic winter games of 2014 in Sochi: history, features and facts." Scientific bulletin of the Southern Institute of Management, no. 1 (May 23, 2020): 102–7. http://dx.doi.org/10.31775/2305-3100-2020-1-102-107.
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This article is dedicated to the opening ceremony of the XXII Olympic Winter Games of 2014 in Sochi. In the work the history of various elements of ceremonies, which originate in ancient Greece and the revival times of the modern Olympic Games have been reviewed; the essence and the order of the art and protocol part of the program have been revealed; the analysis of the scenario of the opening ceremony of the XXII Olympic Winter Games of 2014 in Sochi have been given: the performance plot; the officials in attendance, who claim the Games open; the oaths of athletes, referees and coaches; the participants of the «Parade of nations» and the flag bearer of the national team of the Russian Federation; the entry of the Olympic flag to the stadium; the torch relay and lighting of the Olympic flame at the stadium «Fisht», as well as the statistics, figures and facts regarding the preparation and conduction of the opening ceremony of the XXII Olympic Winter Games of 2014 in Sochi have been shown.There is no conflict of interests.
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Isidori, Emanuele, and Rafael Ramos Echazarreta. "Sport and Philosophy of Hospitality: Three Questions on How to Rethink Contemporary Sport Education in Light of Gift and Peace." Physical Culture and Sport. Studies and Research 59, no. 1 (October 1, 2013): 5–10. http://dx.doi.org/10.2478/pcssr-2013-0017.
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Abstract The ancient Olympic Games were held in spaces and places consecrated for hospitality, to xénia, a Greek word that means “gifts” but also something that refers to and belongs to strangers and foreigners. Foreigners from every part of Greece met in Olympia to celebrate the agón. In this place, a stranger or a foreigner (hostis in Latin), probably a former enemy, became a friend because he was both guest and host (hospes in Latin) in the sanctuary-town, which belonged to the gods and to all of the Greeks, who recognized themselves in its spirit. This mechanism of hospitality formed the basis of the Olympic peace system and was the fundamental prerequisite for the celebration of agón. The practice of the agón was therefore made possible by a “gift” but also by “for-giveness” that allowed people to meet and compete. We can conclude that at the base of the Olympic (and Greek) ethics there was the concept of hospitality. Olympia was then the common home of all Greeks, the place where ethics were carried out, were put into practice, and concretely exercised. It is not a pure coincidence that the Greek word “ethics” is linked to the word éthos, which means “house”, “home”. For this reason, ethics can be thought as the art of hosting somebody in our own home and trusting him/her, just as it happened in ancient Olympia during the Olympic Games, which demonstrated that ethics was always a home’s ethics. Therefore, taking into account this cultural and philosophical framework, this study will develop a methodological approach, derived from deconstructionism, which will be applied to concepts that are both ambiguous and semantically rich in meaning, such as “gift”, “forgiveness”, xénos, hostis, and hospes. The first objective of this study is to reflect upon the connection between “gift” and “sport” and show the deep interconnection between the two concepts. The second is to use the model of Greek hospitality at the Olympic Games to deeply rethink sport and contemporary philosophy of sport education in terms of peace and multiculturalism.
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GOLDEN, MARK. "War and Peace in the Ancient and Modern Olympics." Greece and Rome 58, no. 1 (April 2011): 1–13. http://dx.doi.org/10.1017/s0017383510000495.
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The past sleeps lightly at Olympia. Recall the opening sequence of Leni Riefenstahl's 1938 film, Olympia. In a misty landscape of ruined buildings, broken columns, and weeds run wild, a Greek temple stands amid the wreckage. Statues appear and then waken to life; a naked athlete throws a discus, another a javelin – this heads towards a bowl of fire. Another naked youth lights the Olympic torch and holds it high. It is carried from hand to hand in a relay and then reaches the stadium in Berlin, home of the 1936 Olympic Games, which the film is meant to celebrate. Adolf Hitler salutes the spectators, 100,000 strong.
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Kosiewicz, Jerzy. "Professional, Spectator, and Olympic Sports in the Context of the Terms Spiritualism and Spirituality, and in the Context of Normative Ethics." Physical Culture and Sport. Studies and Research 68, no. 1 (December 1, 2015): 43–62. http://dx.doi.org/10.1515/pcssr-2015-0024.
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AbstractThe author has used - in his paper - two different expressions related to spirituality in its entirety: that is, spirituality (the spiritual sphere in superficial sense and meaning) and spiritualism (the spiritual sphere in deep sense and meaning). The author presented selected different definitions and manifestations of spirituality and spiritualism.The considerations on so-called “spirituality” - related to different phenomena of culture - without notions of spirituality and spiritualism - are a testimony to ordinary, typical common sense thinking only.Author would like to underline, that contemporary professional, spectator sport and the Olympic Games are only a mass culture phenomenon. A phenomenon of mass culture can be only a mirror of superficial spirituality, but not a testimony to spiritualism (that is, deep spirituality).The ancient Olympic Games - in contrast to the concept of Coubertin’s idea of Olympism - were a manifestation of deep spirituality, that is spiritualism. The Greek Games were based on an internal unity between religiosity, art and sport.
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Jansen, Joost. "Nationality swapping in the Olympic Games 1978–2017: A supervised machine learning approach to analysing discourses of citizenship and nationhood." International Review for the Sociology of Sport 54, no. 8 (May 10, 2018): 971–88. http://dx.doi.org/10.1177/1012690218773969.
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While the practice of nationality swapping in sports traces back as far as the Ancient Olympics, it seems to have increased over the past decades. Cases of Olympic athletes who switched their national allegiances are often surrounded with controversy. Two strands of thought could help explain this controversy. First, these cases are believed to be indicative of the marketisation of citizenship. Second, these cases challenge established discourses of national identity as the question ‘who may represent the nation?’ becomes contested. Using state-of-the-art machine learning techniques, I analysed 1534 English language newspaper articles about Olympic athletes who changed their nationalities (1978–2017). The results indicate: (i) that switching national allegiance has not necessarily become more controversial; (ii) that most media reports do not frame nationality switching in economic terms; and (iii) that nationality swapping often occurs fairly unnoticed. I therefore conclude that a marketisation of citizenship is less apparent in nationality switching than some claim. Moreover, nationality switches are often mentioned rather casually, indicating the generally banal character of nationalism. Only under certain conditions does ‘hot’ nationalism spark the issue of nationhood.
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Marks, Diana F. "Training Teachers of the Gifted to Use Simulations." Gifted Child Today Magazine 15, no. 6 (November 1992): 25–27. http://dx.doi.org/10.1177/107621759201500607.
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You are a general in ancient Rome. Your armies just conquered more new territory. You must establish fortifications along the new frontier. Rome's leaders also expect you to extend the current road. Obviously the inhabitants are not happy to see you in their midst. What ideas do you have? You and your committee of five are part of the directorship of the Metropolitan Musuem of Art. The French government has just announced it is lending the museum the Mona Lisa for a year. The entire art community is in turmoil. Rumors of terrorism against the masterpiece abound. Now what do you do? The 1996 Olympic Committee has hired your company to feed all its athletes at the summer games. You must put together a proposal. What should you do first?
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Kosiewicz, Jerzy. "Western Sport and Spiritualism." Physical Culture and Sport. Studies and Research 62, no. 1 (June 1, 2014): 73–82. http://dx.doi.org/10.2478/pcssr-2014-0013.
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Abstract Sport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value - it constitutes rather an additional or redundant quality. A competitor focuses his/her attention first of all on the main aim assumed in planned or current rivalry. Emotional sensations which are experienced by athletes before, during or after competitions testify to mental and emotional stress which accompanies sports combat. It is also difficult to associate spirituality or spiritualism with sport for all - like, for example, that of health-oriented character - sport of the disabled, physical education, sport of playful character or physical recreation. That difficulty results from the fact that neither spiritualism, nor spirituality inspires for physical activity in the abovementioned fields; neither spiritualism, nor spirituality is the outcome of activity in the realm of sport for all. Exceptions are constituted by ancient Olympic Games as well as by some experiences connected with recreational forms of tourism mediated through achievement-oriented sport (also by pre-Columbian Native American societies and Maoris aboriginal population of New Zealand). For example Hellenic Olympic Games were a highly spiritualized form of sports rivalry - including also rivalry in the field of art, and especially in the field of theatre. They were one of numerous forms of religious cult - of worshipping chosen gods from the Olympic pantheon. On the other hand, during mountain hiking and mountain climbing there can appear manifestations of deepened spirituality characteristic for the object of spiritualization of non-religious, quasi-religious or strictly religious qualities. I would like to explain - at the end of this short abstract - that spiritualism (which should not be confused with spiritism) is - generally speaking - first of all a philosophical term assuming, in ontological and axiological sense, that spiritual reality, self-knowledge, consciousness or mental experiences are components of the human being - components of a higher order having priority over matter. They constitute, in the anthropological context, beings of a higher order than the body. Spiritualism according to its popular interpretation means spirituality. Qualities which are ascribed to that notion in particular societies can be determined on the basis of empirically oriented sociological research. They make it possible to determine various ways of interpreting and understanding that notion as well as views or attitudes connected with it.
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Kosiewicz, Jerzy. "Prolegomena for Considerations on Western Sport and Spiritualism." Physical Culture and Sport. Studies and Research 47, no. 1 (December 1, 2009): 79–88. http://dx.doi.org/10.2478/v10141-009-0034-9.
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Prolegomena for Considerations on Western Sport and SpiritualismSport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value — it constitutes rather an additional or redundant quality. A competitor focuses his/her attention first of all on the main aim assumed in planned or current rivalry. Emotional sensations which are experienced by athletes before, during or after competitions testify to mental and emotional stress which accompanies sports combat.It is also difficult to associate spirituality or spiritualism with sport for all — like, for example, that of health-oriented character — sport of the disabled, physical education, sport of playful character or physical recreation. That difficulty results from the fact that neither spiritualism, nor spirituality inspires for physical activity in the abovementioned fields; neither spiritualism, nor spirituality is the outcome of activity in the realm of sport for all.Exceptions are constituted by ancient Olympic Games as well as by some experiences connected with recreational forms of tourism mediated through achievement-oriented sport (also by pre-Columbian Native American societies and Maoris aboriginal population of New Zealand).For example Hellenic Olympic Games were a highly spiritualized form of sports rivalry — including also rivalry in the field of art, and especially in the field of theatre. They were one of numerous forms of religious cult — of worshipping chosen gods from the Olympic pantheon. On the other hand, during mountain hiking and mountain climbing there can appear manifestations of deepened spirituality characteristic for the object of spiritualization of non-religious, quasi-religious or strictly religious qualities.I would like to explain — at the end of this short abstract - that spiritualism (which should not be confused with spiritism) is — generally speaking — first of all a philosophical term assuming, in ontological and axiological sense, that spiritual reality, self-knowledge, consciousness or mental experiences are components of the human being — components of a higher order having priority over matter. They constitute, in the anthropological context, beings of a higher order than the body.Spiritualism according to its popular interpretation means spirituality. Qualities which are ascribed to that notion in particular societies can be determined on the basis of empirically oriented sociological research. They make it possible to determine various ways of interpreting and understanding that notion as well as views or attitudes connected with it.
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Turelli, Fabiana Cristina, Alexandre Fernandez Vaz, and David Kirk. "“The issue of weight is a personal responsibility” – Demands for performing in gendered karate in the Western neoliberal society." Ágora para la Educación Física y el Deporte, no. 25 (December 26, 2023): 140–66. http://dx.doi.org/10.24197/aefd.25.2023.140-166.
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Even though its roots can be traced to an ancient past, karate was born as a Japanese martial art around a century ago. It went through a sportivization process both by being spread from East to West and by becoming a combat sport. In this dual process, karate in Western society has retained many of its traditional practices, loyal to what is understood as its Japanese roots, at the same time that it became an Olympic sport (though only briefly), the apex of the sportive world. Then, karate mixes within itself a complex identity, combining elements of a martial art and a combat sport in a manner of a selective tradition (Williams, 1977). Besides that, karate can be described as a gender binary environment, where the original and hegemonic masculine ethos prevails. Women are allowed to take part in the martial culture, but not without cost. They participated in the Olympic setting as much as men, having the same number of categories for fighting, for example. Notwithstanding, this equality does not necessarily mean fair inclusion and equity. In this paper, we explore how a select group of women who were members of a karate Olympic national squad dealt with the embodied experience of pain and suffering, both somatically and sociologically, from training sessions and competitions. We expect to provide some evidence of how karate is adapted to the Western model of elite sport; how women are prepared to supposedly address demands of non-discriminatory policies in sport; how women thrive and survive in the Western neoliberal high-level sport model and, despite their highlighted performances, are not duly acknowledged by male peers neither receive training taking into account female specifics, such as menstruation. We researched the Spanish women’s Olympic karate squad in their preparation for the Tokyo 2020 (2021) Olympic Games. We conducted an ethnographic project with auto-ethnographic notes from the first author since full completion of the original plan was not possible given the advent of COVID-19. We focus mainly on semi-structured interviews conducted with the team while considering the experience of the first author of the article, who has been a karate practitioner for several years, to question, corroborate, and deepen understanding of data collected. We reflect on the somewhat precarious situation of women in the hyper-masculine environment of karate and the conditions that need to be in place to ensure their full and valued participation. We found that karateka women face several challenges to conquer their space in karate, often negotiating in a way of resisting adversities, and giving in, in order to retain hard-won privileges. Therefore, while women fighters can represent a subversion of structures, they still face patriarchal diktats.
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Marković, Slobodan, Zoran Momčilović, and Vladimir Momčilović. "FORGOTTEN UNITY OF BODY AND SOUL AND THE NEED FOR A NEW PHILOSOPHY OF SPORT." Knowledge International Journal 28, no. 7 (December 10, 2018): 2523–29. http://dx.doi.org/10.35120/kij28072523s.
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This text is an attempt to see sport in different ways in the light of ancient philosophical themes. Philosophy of sports gets less attention than other areas of the discipline that examine the other major components of contemporary society: philosophy of religion, political philosophy, aesthetics, and philosophy of science. Talking about sports is often cheap, but it does not have to be that way. One of the reasons for this is insufficiently paid attention to the relation between sport and philosophy in Greek. That is it's important to talk about sports, just as important as we are talking about religion, politics, art and science. The argument of the present text is that we can try to get a handle philosophically on sports by examining it in light of several key idea from ancient Greek philosophy. The ancient Greeks, tended to be hylomorphists who gloried in both physical and mental achievement. Тhe key concepts from Greek philosophy that will provide the support to the present text are the following: arete, sophrosyne, dynamis and kalokagathia. These ideals never were parts of a realized utopia in the ancient world, but rather provided a horizon of meaning. We will claim that these ideals still provide worthy standards that can facilitate in us a better understanding of what sports is and what it could be. How can a constructive dialogue be developed which would discuss differences in understanding of sport in Ancient Greece and today? In this paper, the authors will try to answer this question from a historical and philosophical point of view. The paper is divided into three sections. The first section of the paper presents two principally different forms or models of focus in sport competitions – focus on physical excellence or focus on game. The dialectic discourse regarding these two approaches to physical activity is even more interesting due to the fact that these two models take precedence over one another depending on context. In the second section of the paper, the focus shifts to theendemic phenomenon of the Ancient Greek Olympic Games, where the topic is discussed from the perspective of philosophy with frequent historical reflections on the necessary specifics, which observeman as a physical-psychological-social-spiritual being. In the third section of this paper, the authors choose to use the thoughts and sayings of the great philosopher Plato to indicate how much this philosopher wasactually interested in the relationship between soul and body, mostly through physical exercise and sport, because it seems that philosophers who came after him have not seriously dealt with this topic in Plato’s way, although they could.
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Marković, Slobodan, Zoran Momčilović, and Vladimir Momčilović. "FORGOTTEN UNITY OF BODY AND SOUL AND THE NEED FOR A NEW PHILOSOPHY OF SPORT." Knowledge International Journal 28, no. 7 (December 10, 2018): 2523–29. http://dx.doi.org/10.35120/kij29082523s.
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This text is an attempt to see sport in different ways in the light of ancient philosophical themes. Philosophy of sports gets less attention than other areas of the discipline that examine the other major components of contemporary society: philosophy of religion, political philosophy, aesthetics, and philosophy of science. Talking about sports is often cheap, but it does not have to be that way. One of the reasons for this is insufficiently paid attention to the relation between sport and philosophy in Greek. That is it's important to talk about sports, just as important as we are talking about religion, politics, art and science. The argument of the present text is that we can try to get a handle philosophically on sports by examining it in light of several key idea from ancient Greek philosophy. The ancient Greeks, tended to be hylomorphists who gloried in both physical and mental achievement. Тhe key concepts from Greek philosophy that will provide the support to the present text are the following: arete, sophrosyne, dynamis and kalokagathia. These ideals never were parts of a realized utopia in the ancient world, but rather provided a horizon of meaning. We will claim that these ideals still provide worthy standards that can facilitate in us a better understanding of what sports is and what it could be. How can a constructive dialogue be developed which would discuss differences in understanding of sport in Ancient Greece and today? In this paper, the authors will try to answer this question from a historical and philosophical point of view. The paper is divided into three sections. The first section of the paper presents two principally different forms or models of focus in sport competitions – focus on physical excellence or focus on game. The dialectic discourse regarding these two approaches to physical activity is even more interesting due to the fact that these two models take precedence over one another depending on context. In the second section of the paper, the focus shifts to theendemic phenomenon of the Ancient Greek Olympic Games, where the topic is discussed from the perspective of philosophy with frequent historical reflections on the necessary specifics, which observeman as a physical-psychological-social-spiritual being. In the third section of this paper, the authors choose to use the thoughts and sayings of the great philosopher Plato to indicate how much this philosopher wasactually interested in the relationship between soul and body, mostly through physical exercise and sport, because it seems that philosophers who came after him have not seriously dealt with this topic in Plato’s way, although they could.
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PLEKET, H. W. "The Olympic Games in antiquity." European Review 12, no. 3 (July 2004): 401–13. http://dx.doi.org/10.1017/s1062798704000341.
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The Olympic Games are an invention of the ancient Greeks. They were held in Olympia in a quadrennial rhythm, without interruption for ca. 1200 years. Compared with the modern Olympics, the ancient programme was small: running events (over several distances), the pentathlon, and the so-called ‘heavy’ events: wrestling, boxing and pankration. Various equestrian events (with and without chariots) completed the programme. This programme is discussed with the athletes, their social background and ideology. Although in ancient Olympia a wreath of olive-leaves – a forerunner of our modern gold medal – was the first and only prize, there was no amateurism in Greek athletics. Olympic athletes happily participated in highly rewarding money games both before and after the Olympics. Money was not despised; abuse of money, in the form of Wine, Women and Song was criticized, but some athletes, then as now, were unable to resist the temptations of life.
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Girginov, Vassil, and Jim Parry. "Chapter 2 - THE ANCIENT OLYMPIC GAMES." Routledge Online Studies on the Olympic and Paralympic Games 1, no. 11 (January 2012): 16–34. http://dx.doi.org/10.4324/978-0-415-346047.ch002.
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Stoiljković, Sofija. "Olympic entertainer." Metodicka praksa 26, m. br. (2023): 228–43. http://dx.doi.org/10.5937/metpra2302228s.
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Daily practice shows that educators, teachers, and children find it interesting to jointly organize sports events and competitions that they call "small Olympics, athletic Olympics - in the world of competition and the like". For example, similar to this was the final event of preschoolers in the primary school "Mladost" from Belgrade in June 2023. It is interesting to emphasize that before the new era, the Olympiads represented a unit of measure of 4 years between two Olympic Games. The Summer Olympic and Paralympic Games will be held in Paris in 2024. This paper is intended, primarily for those who are interested in the Olympic Games as the largest sports competition in the world, which is held every four years. In this paper, all members of one family can find something interesting, both the youngest and the oldest. The purpose of this paper is to acquaint readers of different ages with the origin of the Olympic Games, both ancient (Olympia before the new era) and these modern (renewed) ones that were created inspired by the ancient Olympic Games. This paper can serve as a good starting point, primarily for educators, but also for teachers, for planning project and teaching activities on the topic of the Olympic Games, sports competitions, mythology, winter and summer sports, Paralympic competitions, various symbols that are dominant before some planetary events in the near future such as the Olympic Games in Paris in 2024, as well as nations, continents and cities that at least briefly unite the idea of the Olympic Games.
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Shvetsova, A. V., and Yu A. Fomin. "Professionalism and Amateurism in Modern Olympic Sports." Humanities and Social Sciences. Bulletin of the Financial University 12, no. 1 (February 9, 2022): 139–44. http://dx.doi.org/10.26794/2226-7867-2022-12-1-139-144.
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The Olympic Games were not the only major sporting event in ancient Greek civilisation. The Nemean, Pythian and Isthmian Games were held simultaneously. After the revival of the Olympic Games in 1896, modern Olympic sport has passed a difficult, albeit not so long-term path. But even earlier, around the middle of the XIX century, professional sports began to form in the developed countries of Europe and the United States. The appearance of professional athletes, both in the ancient world and in modern history, was essentially the result of those significant changes that occurred in the economic, social and political aspects of human life at the stages of its development and the evolution of sports competitions. It can be argued that professional sports (both in ancient and modern times) arose as a particular human activity, the content of which was sports. However, the problem of amateurs and professionalism in modern Olympic sports and the Olympic movement was one of the most significant in the context of introducing Olympic ideals into the life of society, solving the problem of “fair play” and allowing athletes to participate in major international competitions (Olympic Games, World Championships, etc.).
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WEILER, INGOMAR. "The predecessors of the Olympic movement, and Pierre de Coubertin." European Review 12, no. 3 (July 2004): 427–43. http://dx.doi.org/10.1017/s1062798704000365.
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Coubertin's contribution to the revival of the Olympic Games and the widespread opinion that the modern Games were ‘a French invention’ should be placed in their broad historical context. There are several arguments for and against the assumption that he was the founder, or ‘father’, of the modern Olympics and the Olympic movement. The historical development of the Olympic ideas since the time of Humanism will be discussed, along with the Renaissance and the various attempts to organize Olympic Games before 1896, with a further emphasis on the importance of Neo-Humanism and classical scholarship in Europe in the 18th and 19th centuries, in order better to understand ancient Greek athletics. Finally Pierre de Coubertin's concept of the Olympic Games and the contributions of the young Greek nation for the rebirth of the famous ancient games after the War of Independence will be analysed.
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J Papagelopoulos, Panayiotis, Andreas F Mavrogenis, and Panayotis N Soucacos. "Doping in Ancient and Modern Olympic Games." Orthopedics 27, no. 12 (December 1, 2004): 1226–31. http://dx.doi.org/10.3928/0147-7447-20041201-05.
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Hughson, John. "Re-uniting Sport and Art: The Potential of Olympic Posters." Physical Culture and Sport. Studies and Research 50, no. 1 (December 1, 2010): 60–65. http://dx.doi.org/10.2478/v10141-010-0030-0.
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Re-uniting Sport and Art: The Potential of Olympic PostersBaron Pierre de Coubertin, founder of the Modern Olympic Games, envisioned the Olympic occasion as being about more than sport. He regarded the underlying idea of the Olympic Games, Olympism, as a ‘cult of humanity’, concerned with the pursuit of excellence in both sport and art. The presentation examines how Olympic posters have been, and may continue to be, used to carry on de Coubertin's ambition for the marriage of sport and art in modern times. A case is made for viewing the Olympic poster as an object with aesthetic worth and thus apart from its instrumental purpose as a ‘promotional vehicle for Olympic Games’. Problematic questions, such as whether or not Olympic posters can be viewed in detachment from the political regimes that effectively endorse them, are addressed in the discussion.
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Radchenko, L. O., B. M. Yermolova, and I. M. Krol. "The cultural and educational heritage of the ancient Greek Olympic Games is an element of the humanitarian development of modern society." Scientific Journal of National Pedagogical Dragomanov University. Series 15. Scientific and pedagogical problems of physical culture (physical culture and sports), no. 10(170) (October 20, 2023): 124–27. http://dx.doi.org/10.31392/npu-nc.series15.2023.10(170).26.
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Ancient Greek civilization has had a more significant impact on the life of the modern world than any other. This is due to the fact that the ideals and values underlying the ancient Greek civilization, as history has shown, are eternal and attractive to mankind, and its achievements in various fields of activity were outstanding. One of the most striking examples of the preservation of the ancient Greek heritage and its penetration into modern life is the Olympic Games. Purpose: to highlight the place and role of the cultural and educational heritage of the ancient Greek Olympic Games in the process of humanitarian development of modern society by developing a model of the cultural and educational heritage of the Games. Research methods: theoretical analysis and synthesis of scientific and methodological literature, synthesis, interviews with experts (n=54). Results. The developed model includes the following elements: subjects and objects of the cultural and educational heritage of the Games; mechanisms and forms of heritage preservation, main functions. The model allows to get a comprehensive picture of the place, role and importance of the ancient Greek Olympic Games for modern society; to draw parallels between the social needs, traditions, beliefs of the ancient Greeks and representatives of the modern world, to trace and realize the connection between generations, to assess the role of the Olympic movement in the life of the world community in different periods of history, which, in turn, contributes to the humanitarian development of both individuals and society as a whole.
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Cho, Esther. "Olympics and International Sports Law Research Guide." Legal Information Management 12, no. 2 (June 2012): 92–97. http://dx.doi.org/10.1017/s1472669612000291.
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AbstractThe Olympic Games are the world's most recognised international sporting event alongside the FIFA World Cup. Started in ancient Greece, the Olympic Games were revived in modern times in 1896 and occur every four years. This article, by Esther Cho, discusses how to research the structure and legal aspects of the Olympic Movement. It also encompasses the general array of international sports law resources connected to the Olympic Movement.
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Kouřil, Jiří. "“Olympism“ and Olympic Education in Greek Antiquity." Studia sportiva 13, no. 1 (June 27, 2019): 74–84. http://dx.doi.org/10.5817/sts2019-1-8.
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This paper deals with basic points which comprise Olympic and “sport“ education in the Greek antiquity. Until the emergence of professionalism in ancient athletics was the essence of "sport" education and Olympism the areas known as free “sport“, nudity, construction of “sports“ buildings, organizing of many games and relation of society to the Olympic winners as well as leading the citizens to cultural and philosophical ideals. The education itself to the Olympic Games and “sport“ had an important role in ancient Greece. Victory in the Panhellenic Games was very important not only for the victors as individuals, but also for their lineage and the city-state. Each victor entered the next level, which was close to the heroes and gods. They acquired semi-divine status and the homages for them by all society and mainly by the city-states were greatly important for cultural outputs and conception of all society. The influence of victors on youth was huge and this influence was one of the most important educational parts of all ancient Greek culture. The winners of great Panhellenic Games, especially the winners of the Olympic Games or περιοδονῑκοι (periodonikoi), were the best role models with big cultural power and the best examples for youth. Successes of ancient athletes supported sport education of young Greek boys, thus also the military training and this conception created better warriors and defenders of the city-states.
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Włodarczyk, Arkadiusz, and Mateusz Rozmiarek. "Games in the Accademia Arcadia as a Legacy of the Olympic Idea between the Seventeenth and the Eighteenth Centuries." European Review 28, no. 4 (March 17, 2020): 587–98. http://dx.doi.org/10.1017/s1062798720000186.
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In the seventeenth and eighteenth centuries a specific type of games took place in the Roman Academy of Arcadia. These games were a major cultural event in the academy and were a type of poetry competition which, in many aspects, was similar to the ancient Olympic Games. Therefore, they are a perfect example of the heritage of the Olympic spirit of the given era.
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Cohal, Dumitru Cătălin. "The History of Pentathlon Competitions." International conference KNOWLEDGE-BASED ORGANIZATION 25, no. 2 (June 1, 2019): 234–39. http://dx.doi.org/10.2478/kbo-2019-0087.
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Abstract The Pentathlon is a combined athletic discipline of the ancient Olympic Games. A detailed exploration of the ancient Olympic competitions in general and of the pentathlon, in particular, allow us to discover1200 years of sport history. The spectacle of the pentathlon contest, the method of determining a winner, the order of the five disciplines is simply fascinating. The modern Olympic Games redefined the pentathlon among the Olympic disciplines. Under the name of the modern pentathlon, it gradually regained its fame won in antiquity. The military pentathlon is a variant of the modern pentathlon deployed within the military organization and is considered the king of military sports. The evolution of the modern battlefield, strongly influenced by the modern combat technique, will surely change the pentathlon contest register. Even if respect for the Olympic spirit is desired, the pentathlon must take into account the evolution of the contemporary society to keep its attractiveness.
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Bothe, Lauren. "The 1972 Olympic Games: Utilizing posters for positive propaganda." Visual Inquiry 11, no. 1 (May 1, 2022): 15–24. http://dx.doi.org/10.1386/vi_00067_1.
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In 1972, worldwide political unrest caused major national division among nations. With the Olympics on the horizon, the games committee had made it their mission to use this event to promote worldwide unity and peace. 1972 marked the first time Germany had hosted the Olympic Games since the Second World War, which put Germany in the unique position to use this event to express a new more peaceful identity. One way that the Olympic committee decided to promote their new vision of Germany was through a heavy narrative between sports and art. They pursued this goal by commissioning several notable artists to complete works for this particular year, most notably Josef Albers and Jacob Lawrence. This year allowed for a new age of Olympic art as the Olympic committee intentionally sought out relevant artists to help design the promotional art for the games. This essay discusses how Germany strategically choose these specific artists to share how the Olympics were moving from traditional advertising to fine art, and how they used these artworks as propaganda to better shape the perception of Germany.
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CROWTHER, NIGEL. "The state of the modern Olympics: citius, altius, fortius?" European Review 12, no. 3 (July 2004): 445–60. http://dx.doi.org/10.1017/s1062798704000377.
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Baron Pierre de Coubertin purported to follow the traditions of the ancient Olympic Games, but adapted them to fit his own political, social, and sporting conceptions. From their very beginning, the modern Games have had aspirations that have extended beyond sport. After brief comments on corruption, philosophy of life, and spectacle, this essay examines the Olympic Games in terms of amateurism and professionalism; winning and the joy of participation; nationalism and ultra-nationalism; the medal count; war, violence, and peace; performance-enhancing drugs; women and minorities; and the Americanization of the Games.
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Simandiraki, Anna. "Minoan archaeology in the Athens 2004 Olympic Games." European Journal of Archaeology 8, no. 2 (2005): 157–81. http://dx.doi.org/10.1177/1461957105066938.
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The Athens 2004 Olympic Games presented an opportunity for Greece to celebrate its ancient traditions and modern organizational skills. The organizers used archaeology as theory, iconography, idealism and so on. They particularly focused on Classical antiquity, when the Games were at their height before their modern revival. This article, however, will examine the use of Minoan archaeology. I argue that, although there is no archaeological evidence to connect Minoan archaeology to the original Olympic Games, the modern Greek national narrative adapted it to the current national image of the Olympic Games. I analyse this phenomenon by deconstructing some of its processes, taking Crete as a case study. I also highlight broader issues, concerning the instrumentality of the public domain in the shaping of cultural heritage.
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Pavliuk, Olena, and Oleksandr Brusak. "Winners of the Olympic Games of the Second Half of the Twentieth Century: History and Modernity of Luhansk Region." Bulletin of Luhansk Taras Shevchenko National University 2, no. 2 (340) (2021): 225–31. http://dx.doi.org/10.12958/2227-2844-2021-2(340)-2-225-231.
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The article presents little-known facts about the achievements of the winners of the Olympic Games of Luhansk region in the second half of the twentieth century. Historical data provided an opportunity to fully explore sports traditions and in the historical context to mention the famous names of participants and winners of the Olympic Games of Luhansk region. In the course of the research it was established that the starting point for the Luhansk region at the Olympic Games can be considered Rome, where Valery Brumel won the first medal. It is proved that Luhansk region is famous for its ancient sports traditions. The names of participants and prize-winners of the Olympic Games of our region are known all over the world. They won gold, silver and bronze medals at the Olympic Games. It is established that the golden pages in the annals of sports of the Luhansk region were written by participants and prize-winners of the Olympic Games. Most of our compatriots continued their sports activities as coaches. It was found that Luhansk region actively involves the younger generation in the implementation of all-Ukrainian NOC projects and implements its own activities, such as «Brain Ring – Luhansk Olympic» or cognitive quiz «Sports Country» among preschools in the region. Despite all the difficulties – the difficult situation in Luhansk region and around the world, Luhansk region has a glorious Olympic tradition. The training base in Kreminna is described, where many Olympic champions and sports stars have been preparing and continue to train for their Olympic triumphs in different years. It is established that now the representatives of Luhansk region have won 3 Olympic licenses to participate in the XXXII Olympic Games in Tokyo – two in diving and one in gymnastics.
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Škoda, Zdeněk. "Art competitions at the Olympic Games 1912-1948 and the Czechoslovak participation." Studia sportiva 14, no. 1 (September 1, 2020): 42–46. http://dx.doi.org/10.5817/sts2020-1-5.
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The article deals with the art competitions that appeared on the program of modern Olympic Games between 1912 and 1948. It reveals the philosophical background of their existence within the Summer Olympics and their relation to the idea of kalokagathia. The article describes the reasons for their origin and how the founder of the modern Olympic movement Pierre de Coubertin succeeded in pushing this idea forward. There were five artistic disciplines: fine arts, music, sculpture, literature, and architecture. I will briefly introduce the history of art competitions in chronological order, show how their popularity gradually increased but I will also reveal the reasons the art competitions were removed from the program of the Olympic Games in the 1950s of the 20th century. Czech and Czechoslovak artists were frequent participants in the competitions. Except for Antwerp 1920 and Amsterdam 1928, they represented Czechoslovakia in large numbers until the time of the first Olympic Games after World War II in London 1948. In total, works by more than 50 Czechoslovak artists were presented and some were remarkably successful. Two composers Josef Suk and Jaroslav Křička and a sculptor Jakub Obrovský were even awarded Olympic medals in the 1930s. We will take a closer look at these achievements and present their works. The article aims to present a lesser known but important place of art competitions in the history of the modern Olympic movement and to recall the achievements of Czech and Czechoslovak artists.
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Daichendt, G. James. "A short reflection on Olympic art." Visual Inquiry 11, no. 1 (May 1, 2022): 63–65. http://dx.doi.org/10.1386/vi_00071_1.
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Olympic art has been just as central to the modern games as sport itself. Originally intended to be a competition, art in the Olympics has shifted purposes through the years and eventually became a tool for interpretation, celebration and communication about the sport and the unique cultural contexts in which they are held. A number of modern and contemporary notables have contributed artwork in the twentieth century and one of the most notable examples was modern artist Robert Rauschenberg’s (1925–2008) poster for the 1984 Olympics held in Los Angeles, CA, entitled ‘Star in Motion’.
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Milián, Marvin R. "Time, space and art: The Olympic poster and the chronotope." Visual Inquiry 11, no. 1 (May 1, 2022): 7–13. http://dx.doi.org/10.1386/vi_00066_1.
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The visual aesthetic of the Olympic Games fuses time and space into the commodification of sport and culture. Rarely does poster art function beyond commodity and advertising. Spanning over a hundred years, the Olympics has adopted the poster as an artefact of the games, documenting the event’s spirit in concert with the essence of the host city. The union of time and space functioning under one aesthetic device, the poster, brings forth Mikhail Bakhtin’s revolutionary theory of the chronotope that the Russian philosopher and critic exposed in language and literature. This article will look at the poster not as evidence of the commodification of sport but as a dialogic medium of time and space. By investigating the nuance of typography and visual aesthetics of Olympic poster art concerning the chronotope, the poster elevates beyond advertising tool performing as a form of artistic dialogue within the culture. This novel interpretation of the Olympic poster as a dialogic exponent of the chronotope will reimagine Olympic art as temporally communitive. Specific poster examples will compose a conversation that reflects a nexus of time and space. Revolving around the intertextual temporality of Bakhtin’s chronotope, the Olympic poster comes to life.
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Oliveira, Marcelo Alberto de, Jefferson Campos Lopes, Ricardo João Sonoda-Nunes, and Abel Aurélio Abreu Figueiredo. "The sportivization process of a martial art: the karate." Revista de Artes Marciales Asiáticas 14, no. 2s (November 18, 2019): 59. http://dx.doi.org/10.18002/rama.v14i2s.5999.
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<div><p>This study addresses the historical trajectory of karate, particularly in relation to the processes that favored its inclusion as one of the five modalities that will debut at the 2020 Olympic Games in Tokyo, Japan. The literature review was the methodology used in this research. Several attempts and efforts were identified to enable karate to join as a sport in the Olympic Games. It was concluded that the agents (federation leaders, presidents, coaches and athletes), along with institutions (clubs, companies, government, among others) were involved in a process that aimed to meet the requirements of the International Olympic Committee. Thus, it is possible to observe various transformations in the development of this modality that gave shape to what karate has today, which has made it a rookie modality being conditioned by market interests.</p></div>
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Dubinsky, Yoav. "Analyzing the Roles of Country Image, Nation Branding, and Public Diplomacy through the Evolution of the Modern Olympic Movement." Physical Culture and Sport. Studies and Research 84, no. 1 (December 1, 2019): 27–40. http://dx.doi.org/10.2478/pcssr-2019-0024.
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AbstractSince the Ancient Greek athletics and through the revivals of the Olympic Movement and the first modern Olympics in Athens in 1896, countries, cities and governments have sought to take advantage by hosting Olympic Games and other sport events. The purpose of this study is to analyze the different facets of country image through the evolution of the Olympic movement. Countries and governments used and will continue to use the Games to renovate infrastructure, build new facilities, expose local products and new technologies, leverage tourism, improve the local and international political and social image, promote tourism and show superiority on the sports field that will enable them to try and reach their economic, political and social goals. The article is significant as it analyzes how countries, cities, communities, and other pressure groups used the Olympic Games, since the revival of the Olympic Movement in the late 19th century, the new traditions after World War I, the political era after World War II and during the Cold War, the commercialized era and the legacy-oriented era in early 21st century.
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Crowther, N. "The Salt Lake City Scandals and the Ancient Olympic Games." International Journal of the History of Sport 19, no. 4 (December 2002): 169–78. http://dx.doi.org/10.1080/714001796.
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Sesé, José María. "Los juegos olimpicos de la antigüedad (The ancient olympic games)." Cultura_Ciencia_Deporte 3, no. 9 (November 1, 2008): 201–11. http://dx.doi.org/10.12800/ccd.v3i9.166.
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Papantoniou, G. "Religiosity as a main element in the ancient Olympic Games." Sport in Society 11, no. 1 (January 2008): 32–43. http://dx.doi.org/10.1080/17430430701717665.
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van Wijngaarden, Gert Jan. "De druk van te hoge verwachtingen." Lampas 54, no. 2 (January 1, 2021): 230–48. http://dx.doi.org/10.5117/lam2021.2.004.wijn.
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Abstract The pleasant, quiet archaeological site of Olympia appears a far cry from the fame of the ancient Olympic Games, or from the spectacle of the modern variety. In this article, I discuss the end of ancient Olympia and the gradual re-emergence of the archaeological site. After Olympia was abandoned in early Byzantine times, its location was no longer remembered. However, its fame remained, partly through translations of ancient texts, notably Pausanias, partly through the revival of the Olympic Games in the 19th century. Early modern travelers and the French scholars who worked at the site as part of the Expedition de la Morée hoped that the site could fulfill their high expectations, in particular with regards to ancient sculpture. As the excavations continued, since 1875 as part of the research program of the German Archaeological Institute, the buried remains have revealed a different material reality. As a result of the combination of continuous research and restoration up until the present day the site of Olympia now provides an independent view on the past.
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Mijatović, Slađana, Violeta Šiljak, and Vladan Vukašinović. "Appearance of the Olympic Idea in Civil Gymnastic and other Sporting Societies and Clubs in Serbia." Physical Education and Sport Through the Centuries 3, no. 2 (December 1, 2016): 17–23. http://dx.doi.org/10.1515/spes-2016-0011.
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SummaryThe idea of revival of the Olympic Games appeared much before its realization, but creation of the possibilities to reintroduce the Games was closely related to development of modern sport. The first mentioning and proposals originated from the works of the Humanists in 15th and 16th century and in the thirties of the 19th century some practical attempts were made for their revival.The aim of the paper was to determine the time when the first ideas on Olympism appeared in Serbia in civil gymnastic and other sporting societies and clubs. Historical method was used in the paperFor a long period Serbia was cherishing and developing traditional forms of competitions and tournaments but organized forms of physical exercises of citizens appeared only in the mid-19th century when the first private schools for physical exercises were established in many towns of the Principality of Serbia. Therefore, these private schools and the civil gymnastic societies were places where modern sport and the Olympic ideal were gladly accepted and further developed. Thus, it is understandable why, at the time of realization of the idea on revival of Ancient Olympic Games, those societies and clubs used the expression: Olympic competitions for their sporting events, besides they already used names: popular festivals or chivalry competitive plays.In the mid-19th century the Olympic idea took roots also in the Principality and later in the Kingdom of Serbia. Namely, before the revival of the Olympic Games in Athens and before the term „Olympic“ became more significant in reporting from sporting events, the competitions in Serbia had been announced as „Olympic festivities“ although they were not directly linked to the aforementioned Games in Greece.
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Miller, Peter J. "The Archaeology of Hellenism: Olympia and the Presence of the Past." Journal of Olympic Studies 5, no. 1 (May 1, 2024): 1–24. http://dx.doi.org/10.5406/26396025.5.1.01.
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Abstract Olympia holds a central place in conceptions of modern sport, Hellenism, and the Olympic Games. This article traces the concurrent development of the site and Panhellenism and Hellenism through its landscape, built environment, and its reception over the past 3,000 years. By tying together Pierre de Coubertin's Olympism to the physical landscape of ancient Olympia, this article argues that the site itself has contributed, through multiple permutations and through several key changes in the early Iron Age, Roman period, and nineteenth century to the global Hellenism that is at the foundation of the modern Olympic Games.
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Moormann, Eric. "De Olympische Spelen van 1936 en de Duitse aanspraken op het antieke Griekenland." Lampas 54, no. 2 (January 1, 2021): 270–95. http://dx.doi.org/10.5117/lam2021.2.006.moor.
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Abstract The modern Olympic Games started with a modest, but international event in Athens in 1896, the result of a long preparation process launched by Baron De Coubertin. Some ancient elements were included, but as a whole these and subsequent Olympics were purely modern manifestations. Several classical references in the modern games were only introduced in the 1936 games which took place in a sinister Nazi Berlin. Here the organizers, in the context of a temporarily international and ‘open to the world’ national socialism, connected classical antiquity to contemporary ideology and instrumentalized ancient body culture as expressions of the ideology of Aryanism and German superiority. These claims of the Nazi games on antiquity form the subject of this contribution.
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Gvozdeva, Tatiana Borisovna. "Juniors age categories of athletes at the Panathenaic Games." RUDN Journal of World History 14, no. 3 (December 15, 2022): 243–56. http://dx.doi.org/10.22363/2312-8127-2022-14-3-243-256.
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The article is devoted to some aspects of ancient athletics of the classical period. The author traces the history of the formation of the Olympic Games program and its influence on the programs of Pan-Hellenic and local Games. The popularity of the Pan-Hellenic Games led over time to the complication of the program and an increase in the number of athletes participating in the games, for whom different age classification systems were developed. At the Olympic and Pythian Games, all athletes were divided into two age groups: paides and andres, whereas at the Isthmian and Nemean Games there were three age groups of athletes: paides, ageneioi and andres. The author explores the history of the Panathenaic Games in Athens, which are often called the “fifth” Panhellenic Games. The article shows that the program of the Panathenaic Games, on the one hand, was created on the basis of the programs of the Olympic and Pythian Games, on the other hand, it differed from it in that it included a number of competitions in which only Athenians could take part. The author shows that both the competitions “only for Athenians” and the introduction of younger age groups of athletes created more opportunities for local athletes to succeed at the Panathenaic Games and thus contributed to the development of athletics in Athens.
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Enya, Marjorie. "Book Review: 'Olympic philosophy: the ideas and ideals behind the ancient and modern Olympic Games'." Olimpianos - Journal of Olympic Studies 4 (2020): 1–4. http://dx.doi.org/10.30937/2526-6314.v4.id103.
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Reid, Heather L. "Olympic Sacrifice: A Modern Look at an Ancient Tradition." Royal Institute of Philosophy Supplement 73 (August 21, 2013): 197–210. http://dx.doi.org/10.1017/s135824611300026x.
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The inspiration for this paper came rather unexpectedly. In February 2006, I made the long trip from my home in Sioux City, Iowa, to Torino, Italy in order to witness the Olympic Winter Games. Barely a month later, I found myself in California at the newly-renovated Getty Villa, home to one of the world's great collections of Greco-Roman antiquities. At the Villa I attended a talk about a Roman mosaic depicting a boxing scene from Virgil's Aeneid. The tiny tiles showed not only two boxers, but a wobbly looking ox. ‘What is wrong with this ox?’ asked the docent. ‘Why is he there at the match?’ The answer, of course, is that he is the prize. And the reason he is wobbly is because the victor has just sacrificed this prize to the gods in thanksgiving, by punching him between the eyes. A light went on in my head; I turned to my husband and whispered, ‘Just like Joey Cheek in Torino.’ My husband smiled indulgently, but my mind was already racing. I realized that by donating his victory bonus to charity, Cheek had tapped into one of the oldest and most venerable traditions in sport: individual sacrifice for the benefit of the larger community. It is a tradition that derives from the religious function of the ancient Olympic Games and it deserves to be revived the modern world.
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Guangyu, Liu. "On New Media Art, Its Development and Achievement in China." Revista ICONO14 Revista científica de Comunicación y Tecnologías emergentes 12, no. 2 (July 1, 2014): 168–80. http://dx.doi.org/10.7195/ri14.v12i2.718.
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This essay is aimed to introduce the development status of the new media art in China; the author gave its definition based on his own understanding and observation, which included various forms. Moreover, the developing environment of the new media art in the world is presented systematically in the essay. The author combed the art history and technology history which are closely connected with the birth of the new media art. China has achieved many accomplishments in new media art forms, such as the successful hosting of 2008 World Olympic Games and 2010 World expo. In the opening ceremony of 2008 World Olympic Games, interactive art, installation art and virtual space are in perfect use. Especially, “scroll” has combined all the above technological methods into display, which brought about stunning sensory impact to the audiences. After two years, Shanghai was the focus of the world, 242 countries and international organizations that have attended 2010 Shanghai World expo. The new media art forms are bloomed and flourished, China pavilion’s Qingming Riverside was endowed with new vitality via these new art media forms.
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Foster, Carl, Cristina Cortis, and Andrea Fusco. "Exercise Evaluation and Prescription." Journal of Functional Morphology and Kinesiology 6, no. 1 (March 23, 2021): 31. http://dx.doi.org/10.3390/jfmk6010031.
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Ever since the farm boy, Milo of Crotone, lifted a growing bullock every day, to become the strongest man in the world, and six-time champion of the ancient Olympic Games, we have known about the principle of progression of exercise training [...]
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Pletnikov, Vladimir. "Olympic Games of Ancient Greece and sport: analysis of the differences." Socium i vlast, no. 1 (2018): 127–33. http://dx.doi.org/10.22394/1996-0522-2018-1-127-133.
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Patay-Horváth, András. "Greek Geometric Animal Figurines and the Origins of the Ancient Olympic Games." Arts 9, no. 1 (February 11, 2020): 20. http://dx.doi.org/10.3390/arts9010020.
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According to the prevailing scholarly opinion, Geometric bronze animal figurines found at Olympia represent cattle and horses which were put under the protection of the divinity in this form. This view is challenged here for various reasons including literary testimony and comparisons with contemporary shrines containing similar dedications (especially Kato Syme on Crete). This paper argues that the bovines depicted were feral, and the figurines were offered by foreign aristocrats visiting the sanctuary especially for the sake of hunting these animals. Similarly, the horse figurines are interpreted as depicting feral equines, which were presumably captured and taken away by the visitors. After examining the cultic regulations related to the Olympic Games (timing, crowns, exclusion of married women and the penteteric periodicity), it is suggested that excessive hunting led to the extinction of some game animals and thus to a radical shift in the cult practice and ultimately resulted in the introduction of athletic events, i.e., in the Olympic Games.
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Fitch, Ken. "Glucocorticoids at the Olympic Games: state-of-the-art review." British Journal of Sports Medicine 50, no. 20 (July 29, 2016): 1267. http://dx.doi.org/10.1136/bjsports-2016-096664.
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Christesen, Paul, and Zara Martirosova-Torlone. "The Olympic Victor List of Eusebius: Background, Text, and Translation." Traditio 61 (2006): 31–93. http://dx.doi.org/10.1017/s0362152900002853.
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Sometime around 400 BC Hippias of Elis assembled the first cumulative list of victors in the Olympic Games. In the centuries that followed the victor list was regularly updated and widely circulated. The enduring popularity of Olympic victor lists, which the Greeks called Olympionikai, was due to the fact that, by the fourth century BC, numbered Olympiads and the names of Olympic stadion victors became a standard means of identifying individual years. (The stadion, a footrace over a distance of roughly 200 meters, was the signature event of the ancient Olympics.) The Olympic victor list thus became a basic chronological referent that was used by Greeks across much of the Mediterranean basin.
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Polidoro, J. Richard, and Uriel Simri. "The Games of 676 BC a Visit to the Centenary of the Ancient Olympic Games." Journal of Physical Education, Recreation & Dance 67, no. 5 (June 1996): 41–45. http://dx.doi.org/10.1080/07303084.1996.10607397.
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