Coalter (2012) and Hylton et al. (2001) discussed that sport has been linked to evangelical preaches that participating will teach you “lessons for life” or “build character”. This logic has been used by the new labour government to use these attributes to help tackle social exclusion, mainly aimed “at-risk” youth (Collins et al, 1999). One of the main criticisms of this approach is that the aims and objectives of “Sport for social change” programmes are not realistic enough and more needs to be done in measure in the social process of participating in these programmes (Nichols and Taylor, 1996), and (Sandford et al, 2006). When reviewing sport for social change development programmes, Morris et al (2003) discovered that there seems to be a belief that any social programme in place is better than no programme at all. They also added that the programs that were in place did not have “a good relationship between program conception, delivery and desired outcomes”. Pawson and Tilley (1997) discussed how a sport practitioner...
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...f the programme, such as the relationships built between the practitioner and the participant (Adams and Harris, 2014). There has also been a reflection on the importance of a sustainable programme in order to satisfy key stakeholders of the programme (Houlihan and Green, 2010). Also, there has been a critique of a “Community Innovation Project”, Sports Fusion, and there has been a comparison between the literature presented and the actions of the programme. Overall, the programme needs to look into the how and why the programme is affecting the participants, through a more qualitative monitoring and evaluation. Finally, the programme needs to look deeper into how it can make itself more sustainable by investing more time in communicating with partners of the programme, and to plan a more appropriate way for the programme to continue after they finish their project.
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