If I asked you to describe some of the qualities the best athletes and sporting identities possess, what words would spring to mind?
Hard-working, courageous, dedicated, confident, determined…
How about magical?
On many occasions, some of Australia’s premier athletic talent have been labelled with that term, ‘magical’.
While the label is in no way malicious, it can rob an Indigenous player of true praise, as their talents are often misinterpreted to be instinctive or innate.
A few examples include Richmond’s Daniel Rioli, whose play was likened to magic many times on a variety of media platforms over the course of the AFL Finals Series.
His four-goal breakout performance in the preliminary final caused commentator Luke Darcy to exclaim, “Wow, Daniel Rioli, a touch of absolute magic.”
While the premiership star’s Goal of The Year achievement will forever contain the line: “we’ve just witnessed some magic there.”
Leila Gurruwiwi, host of the Marngrook Footy Show shares some of the stereotypes that Indigenous AFL players face.
“There’s this perception that all Indigenous people have some sort of magical flair that helps them with their ability to play AFL football,” says Gurruwiwi.
“It can put an unnecessary pressure on Indigenous players to be ‘magical’, to play like Cyril Rioli or Michael Long or Eddie Betts. Not every Indigenous player plays the same way. But I think people can have a perception that every indigenous player will be like that.”
Eddie Betts’ name has almost become synonymous with the term ‘magic’ in recent years.
His performance in the 2017 AFL grand final, was no different.
Betts wins a free kick in the forward 50. Immediately commentator Bruce McAvaney questions, “what does he do from here, the magician?”
Just one of the many examples of his talent being regarded as a supernatural ability.
Just two games later for Betts in Round 2 of the 2018 season, McAvaney makes a similar comment.
“Eddie’s done some good things tonight. But the magic is missing at the moment for Eddie.” McAvaney said, in the last quarter of the grand final rematch between Adelaide and Richmond.
Betts had 20 disposals for the game, while failing to hit the scoreboard in the victory.
The creative small forward is known for kicking what seem like the impossible goals.
After multiple 50 plus goal seasons, a rarity for some key power forwards, Betts will go down as one of the greatest small forwards in the history of the game.
Betts highlighted in a video package how he kicks some of his most impressive goals from the boundary line. He explains his technique in the video below.
The definition of the term ‘magic’ is ‘the power of apparently influencing events by using mysterious of supernatural forces.’
There’s nothing magical about Eddie Betts’ impressive techniques as he credits training and practice for his goal kicking abilities.
But this label of being ‘magical’ leans to the idea of him just showing up on game day to make goals appear from thin air.
Nick Apoifis, lecturer at the University of New South Wales (UNSW) at the School of Social Sciences, notes that this seems to be a common occurrence with Indigenous Australians.
“You don’t really see it as much with non-Indigenous players … we usually tend to celebrate how hard they worked,” Apoifis said.
Apoifis is an author of ‘Noble Athlete, Savage Coach: How Racialised Representations of Aboriginal Athletes Impede Professional Sport Coaching Opportunities for Aboriginal Australians‘.
“What we started looking at was the way in which certain athletes are represented. This led us to the discussion of an innate sporting ability among Aboriginal athletes,” says Apoifis.
“If you’re a young aboriginal kid and you’re looking for role models, you have very few role models that are politicians, doctors or lawyers. Certainly, there are, absolutely. But it’s much more likely that your role model is going to be an athlete so that is why you’re more predisposed to come into sports.”
For example, four of the eight Aboriginal and Torres Strait Islander Australians of the Year have been sportspeople.
Apoifis highlights how this stereotype runs far deeper than just the media coverage of Indigenous athletes.
“It revolves around this idea of positional segregation. Where a player is assumed to be better at certain positons based on their ethnicity or ‘race’,” says Apoifis.
‘Noble Athlete, Savage Coach’ highlights that the commentary surrounding speed, flair and ‘magic’ as qualities of an indigenous athlete in team sports can lead to the perception that they are suited to positions characterised by pace, trickery and spontaneity, rather than those that utilise leadership acumen and intellectual skill.
Apoifis also notes the case of former rugby league player Ellery Hanley, who played for the Balmain Tigers.
“They use to call him the ‘Black Pearl’, and there were signs and banners that fans would put up saying ‘black magic’.
“They were trying to celebrate the player but underlying that is this thing that it (Hanley’s talent) is innate,” says Apoifis.
Gurruwiwi highlights how the term ‘black magic’ has not always been used for praise.
“If you look up the connotation of ‘black magic’ it’s actually seen as a bad thing … I find it quite interesting that it’s kind of been put on the flipside and now seen as a good thing,” says Gurruwiwi.
‘Race, Sport and British Society’ details the origins of Hanley’s ‘Black Pearl’ nickname.
“A nickname that neatly defines both his otherness (his rarity, the fluke nature of the black rugby league player) … the nickname is expressive of Hanley’s unique abilities and at the same time expressive of the colour of his skin.
“If you’re saying to someone that you are innately good, what you are actually also doing is denying the immense amount of training and commitment that these athletes have put in. The hours and hours of training to get to that elite level.
“What we’re not discussing is the Aboriginal players that didn’t make it … We only look at the ones that did make it.” says Apoifis.
Some Indigenous AFL players have embraced the ‘magic’ label.
Swans premiership star Michael O’Loughlin released a children’s book with Adam Goodes titled ‘Kicking Goals with Goodesey and Magic.’
However, former Melbourne forward Liam Jurrah asked not to be referred to as the ‘Walpiri Wizard‘ in the same manner that Demons supporters had nicknamed fellow Indigenous star Jeff Farmer.
“I think it’s really each to their own,” says Gurruwiwi.
User
Roar Rookie
If it's worth anything I've played with many brother boys who tagged themselves with the term magic. It's part of the vernacular in footy and far from anything racist.
Hamish Wiltshire
Guest
That is incorrect Dave, the NTFL season runs during the wet. So if anything there is just as much wet weather footy, and definitely more monsoonal footy played!
I ate pies
Guest
My example wasn’t from the NT. They lead the same lifestyle and do the same training as us where I come from.
dave
Guest
A lot of indigenous footy played in the territory so less wet weather football than the southern states. Could be one reason the indigenous seem to have higher percentage of players producing the magic. On a side note what about Brazillian soccer vs English soccer? You would have to say the Brazilians are more likely to produce something magic. Is it because the English play in wet conditions or because the majority of English have more opportunities in life.Where a majority of Brazilians soccer may be their best chance to support their family and have to do magic things to stand out from the crowd.
Paul D
Roar Guru
+1
Don Freo
Guest
Magic comment.
Leonard
Guest
"Personally I think there is something a bit different about the way indigenous players play" - such an opinion could invite the usual labelling of "Racist!", and a viral storm of vicious insult in cyberstan. In reality, different ethnicities (can't use 'races' any more!) have evolved different physical features and characteristics over several millennia which were evolutionarily beneficial for group survival: think of the Eskimo in their sub-Arctic habitat, the Dinka in the Upper Nile, and the indigenous people of the Andean Alto Plano - all have distinct physical characteristics which have been honed by an unmotherly Nature from generation to generation during several millennia. Could there have been similar factors in the physical evolution of several isolated groups of humanity over the last 40 or so thousand years? BTW, I have the same problem with 'miracle' ('It was a miracle that they were rescued in time') and 'miraculous' ('Their survival during the firestorm was miraculous') - it often disses the heroic efforts of SES volunteers and paramedics. They survived because of people's heroism and the immutable laws of physics.
Slane
Guest
When I was diggin in the N.T. and outback S.A. there would often be a group of 5 to 15 indigenous kids kicking the footy around while their parents oversaw our dig site. When I was at school we would play 'Marker's Up' at lunch time. The indigenous kids at my dig site would play a free-for-all. That is, the person who has the ball gets chased and tackled by all the other kids who don't have the ball. This is something we would do at footy training maybe once or twice a year. The indigenous kids I saw were playing it for hours a day almost every day. Everytime i see Cyril, Daniel or Willie evading a tackle at full speed I am reminded of those kids running around being chased by the pack.
Pope Paul VII
Guest
There is a great skit in "Black Comedy" where a posh school has given a scholarship to an indigenous kiddie, sight unseen, to boost their footy team. To the school's horror he is a complete unco and doesn't like footy. To top it off he's brilliant scholar. His dad can't bare the shame.
Macca
Guest
This seems to be what "free the nipp !e" is to feminism.
Percho
Guest
Darren Jarman had a video released called "Jarman Magic", because he did arsey stuff and made it look easy. With regards to Rioli and Betts, isn't it a similar thing? They make incredibly difficult plays look easy... I think there is definitely insidious racism within the AFL, don't get me wrong, but I think that cordoning off the term "magic" as an example of it is a stretch. It's also a clear sign of confirmation bias to suggest that Liam Jurrah asked not to be nicknamed the "Walpiri Wizard" because of the "Wizard" part of the name... You clearly haven't asked him, but if the reason he didn't like it was because it made special reference to his indigenous heritage, then surely it would be because of the word "Walpiri", not "Wizard". This piece needed more balanced research into how the term "magic", and other supernatural terms, have featured in the common descriptions of non-indigenous players' career in the AFL, to create a more objective reference point. Suggesting that it's exclusively used to describe indigenous players, but not even mentioning it's use for non-indigenous players, demonstrates confirmation bias in your writing.
Paul D
Roar Guru
Because it’s two separate arguments. One is well-paid successful indigenous athletes complaining about labels, the other is about improving the lot of indigenous people who are the bottom of the demographic dungheap in almost every category Really the only thing they have in common is their skin colour. Also, I’m yet to meet anyone who’s been gestating at a university in recent years who has the common sense and lack of emotional triggers to actually have a realistic and sensible discussion about aboriginal issues in this country. I will tell you now there is a huge undercurrent of passive, bordering on subconsciously active resistance to government schemes and benefits from indigenous people. It’s difficult to explain – Nicolas Rothwell for the Oz used to write some really good pieces on this matter. Think of it as a sort of subconscious realisation on the part of indigenous people that the government is responsible for the historical mistreatment of them, and their current plight, and that the best way to stick it up the government is to deliberately abuse and waste programs aimed at turning things around. My dad told me how they had to fit metal cages over the solar panels they were fitting to roofs to provide solar hot water (as no-one ever paid a power bill on Mornington) as otherwise the local kids would smash them up by throwing boulders at them. Wanton destruction and misuse of public funds, sort of an economic guerrilla resistance. It’s very common and very prevalent, even at a subconscious level. That’s a whole another issue though.
Dalgety Carrington
Roar Guru
There's no denying that language can be hugely powerful and can seriously impact our thinking, particularly when it merges with our prejudices (political parties started tapping into language specifics back in the 90's for example). Sure we don't want to overplay it, but it's not about the word itself, but the associated stereotype. What's the big deal with exploring that? The fact that it's a bit jarring can be problematical as it gets peoples hackles up, but really if we open our minds just a little bit we get the chance to click your brain into gear and think beyond our own perspectives. Why can't we have both a discussion of what stereotypes might be flagged by a word like magic and also what we can do to help improve quality of life?
Don Freo
Guest
Darrell Baldock.
Dalgety Carrington
Roar Guru
I'm pretty sure the issue around using the term "magic" was raised by indigenous players first.
Paul D
Roar Guru
Without going into it too much I was in a relationship with an indigenous guy for some years - some of the stuff I saw and witnessed going on in terms of contempt for each other in his extended family is unprintable and uncomfortable to relate. My father spent 5 years working up at Mornington Island during the mid-2000's doing FIFO repairs and upgrades to public housing, after he retired as a school principal in his mid-50's and went back to his first love in carpentry. Some of the stories he told me of what he witnessed and saw in terms of behaviour and habits is truly awful. Almost a sociopathic view towards their fellow man at times up there. It is hard to avoid generalising in some sense having seen so much of the same sort of thing. The main thing I think that is important to emphasise is the breakdown of the family unit - in the absence of support at home, and no protection from other adults in other households, it's not surprising at all that many indigenous youths are already experiencing massive problems that should be the domain of adults, at ages as young as 10, 11 and 12. Taking a realistic assessment of the situation, the people involved and determining on respectful, responsible practical solutions is the key to making progress on this issue. It should not be surprising to anyone that there is a massive gulf in difference of opinion between people like the Larissa Behrendts of the world, dispensing mockery and PC statements on twitter from her ivory tower at Sydney tech, and someone like Bess Price, who has been immersed in what is really happening out in the communities for decades, and who supports intervention and action.
Nick
Guest
Yes and no. It could be said to be in line with a pattern of language sometimes used in a racist way, but I think it’s speaks more to a subconscious perception of worth.
I ate pies
Guest
Fantastic post Paul. This focus on words and the like really is skipping around the real issues. I think it's deliberate to an extent, because it's easy. Have a watch of the Top End league on NITV - there's lots of Aboriginal players who play with flair; it's a great league to watch. I've seen this in other parts of the country too.
I ate pies
Guest
The did no more practice than we did. Maybe it was a cultural thing, and they played like that because they players around them played like that, I don't know. They were certainly more willing to baulk, do u-turns, run with the ball, kick bananas etc. I'm not saying that the all played like that; just more of them did than the white blokes.
Paul D
Roar Guru
See, I personally believe stuff like this is a distraction from achieving real outcomes. I get the author’s point, it’s almost like those things…microaggressions or whatever they call them, loaded words where perhaps when you reflect on it there is a predisposition to assume that indigenous players have some innate talents or abilities that other players don’t have, a sort of black magic if you will. Perhaps this is driven by the fact they punch way above their demographic weight in terms of how many are on AFL lists. Alternatively it could be derived from their early days of playing, in an unstructured environment where it’s all about instincts and flashy showboating – pulling off crazy high-risk high-yield moves at the G in front of 90,000 people is eminently possible if you’ve been doing it for years at the oval back home. I know I’m stereotyping in making the claims above right now. It’s so ironic really, and makes it very difficult to grapple with an issue like this because it’s almost impossible to write on it without dwelling at least at some point on preconceptions. For me, I’ve never associated the word magic with lazy training – I will admit that I have felt in the past that some indigenous players are more prone to soft tissue injuries, but that had more to do with a lengthy conversation I had with my old PT some years ago, when he was explaining his time in the NRL and how predisposed to soft tissue injuries and knocks the polynesian players were genetically. If I have this view it’s because I think they put their bodies under tremendous strain – you only need to look at how quick Cyril Rioli goes from stationary to full tilt to understand why his hammies might be feeling the pinch at times. Having prenatural speed and agility can cut both ways. On the whole I think the debat should be less about words like ‘magic’ being used, and more to do with why indigenous people have such high rates of incarceration, mortality, and gonnorrhea. But that’s probably not a fashionable topic for discussion at the UNSW.