This post develops further ideas raised in my previous post where
this research topic was introduced. This
research is aimed at exploring the relationship to consumption among fans of
Azam FC, a new football club whose business roots and attitude towards
consumption is evident in the clubs slogan, “Better Team Better Products”. Exploring the experiences of supporters of
Azam FC is intended to contribute to debates concerning the increased
neoliberalisation of football globally, and neoliberalisation more broadly,
where consumption is viewed as the only operable mode of living (Giroux,:
Neoliberalism redefined). Following Dubai's article (2010) looking at the
different ways in which commerialisation is experienced in the beautiful game,
the hegemonic dominance of neoliberalism globally is disrupted, and instead the
importance of locating specific sites spatially and temporally is emphasised.
Recurrent visits to a local tawi (branch) of Azam supporters in Mbagala, the area of Dar es
Salaam where the football club is based, has been the main method by which I’ve
attempted to gain a better understanding of how fans themselves conceptualise
their support and related consumption. This tawi
began eight years ago, therefore coinciding with the founding of the team
itself, and is called Mpira Taamula (Specialist
Football). An understanding of the greater football landscape in Tanzania has
also informed my research, and the experiences of Azam FC supporters can be
compared and contrasted with those of Simba Sports Club, an older and more established
club also based in Dar es Salaam.
Azam supporters express pride in their team for bringing mabadiliko (change) to football in
Tanzania. Due to capital provided by Bakhresa Group, of which Azam is the
signature brand, the team has their own sports complex, including stadium, training
academy, residence for players and more. This situation is contrasted with that
of Simba and Yanga, who despite their large national fan bases and historic
identity do not have the same resources. Furthermore the football club
positions itself outside the migogoro
and ujanja (conflicts and shrewdness)
associated with these larger clubs, which due to their national identities have
close political ties: as Kadugula states “ushabiki ambao umeenea kila pembe ya
nchi – viongozi wa serikali na wa vyama vya siasa” (support which spreads to
every horn of the country – the leaders of government and of political parties)
(2014: 106). Their position outside of this traditional rivalry and its
embedded political connection, as well as their financial stability means that
Azam “wanajitegemea” (are self-dependent), and regardless of political or
economic instability “hawatetelezi” (they don’t falter).
This financial stability and Azam’s status as a profitable
business make the club attractive to supporters, who are disillusioned with
the problems facing Simba and Yanga, and the mazingira mabaya – troubling environment – facing the nation as a
whole. Many lament the current situation as the mwanya (gaps) whereby money passes through, perhaps informally,
have been “filled up” (zimezibwa), thus
diminishing the mzunguko
(circulation) of capital. Interestingly, this language of the mzunguko of money is the same language
used by Azam supporters when they describe their purchasing of Azam products as
a means to “contribute” (kuchangia) towards
the football. For example, Polopera who is the vice chairman (mwenyekiti msaidizi) of Mpira Taaluma explains how if he buys the
soft drink Azam Cola from his local shop, the shop owner then finishes his
stock quicker and replenishes it at Azam headquarters, thus contributing money
in an indirect way (mzunguko) to
Azam, and finally into the football club. Importantly, the movement of money is
not direct (as the local shopkeeper is implicated), and not only is Polopera
contributing to his football club but also the general circulation of money
in his local environment.
This example demonstrates the relationship to consumption among
fans of Azam FC, who view their consumption of Azam products as a means to
contribute (kuchangia) to the both
their club and the circulation (mzunguko)
of money. Consumption is rationalised as a means to support the Azam jamii (community) and the local network.
I would argue that this supports the argument that by locating specific sites
spatially and temporally, the hegemonic dominance of neoliberalism is
challenged, as rather than consumption being negatively viewed as the only
operable mode of living it is also shown to effects on the environment which
are positively theorised by the actors involved. Ultimately it becomes clear that rather than treating the increased commercialisation in global football as
a homogenous project we must also take account of the way it is “embraced and
negotiated across local landscapes” (Dubai, 2010: 124).
It is often said in explanation of the growing support for
Azam FC that the supporters are given incentives to switch alliances away from
Simba and Yanga. The members of the tawi Mpira
Taaluma explain that people approach their tawi in expectation of such
benefits and leave disappointed when this isn’t the case. They say that
those who remain have upendo (love) of
the club and believe that their job is to support, not to expect benefits. The
tawi itself is located on the site of a wood workshop, however only once have I
visited the tawi on a day when they were employed with work. The workers themselves
blame the hali ya Magufuli (situation
of Magufuli), the country's current president. The benefits they do receive for their continued support for the
club are an allocation of free tickets and the occasional distribution of Azam products
at matches (water, soft drinks). Despite
their difficult personal situation and continued support they don’t expect
benefits from the large company, and instead praise them because they do not
falter (hawatelelezi) like themselves
and many others, including Simba and Yanga, in the current economic climate.
This post has intended to outline some areas of interest
within my research topic, and with only two weeks remaining time is very
limited to conduct interviews/follow up leads further. Therefore I will be focusing
on following up the issues raised in this post, and concentrating on the
aforementioned tawi.
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