Cameron Friend
M.Div
George W. Truett Seminary
Baylor University
July 1st 2016
94 of the 96 Offenders of Domestic Violence in the NFL since 2000 are Black Men
On July 14, 2015, sports writer Stephen A. Smith hosted the ESPN television show “First Take” alongside of Skip Bayless. On this particular day the two men were responding to the allegations of domestic abuse made against Greg Hardy, who was soon to be employed as a defensive end for the Dallas Cowboys. Hardy’s ex-girlfriend, Nicole Holder, said that Hardy assaulted and threw her onto a couch covered in automatic weapons and ammunition. Smith noted that the allegations against Hardy were expunged because the plaintiff (Holder) never showed up to her court date for unspecified reasons. The defendant (Hardy) may have avoided facing any jail time but the rest of the NFL powers-at-be thought Hardy to be guilty. Even though Hardy played in the 2015 season, he has since been ostracized from the NFL. It was not, however, Smith’s response to Greg Hardy’s situation that mortified me; rather, it was a staggering statistic he shared in light of this case: “94 of the 96 men arrested for domestic violence in the NFL since 2000 are black men.” Domestic violence is a learned action for many of the 94 African-American NFL athletes who have participated in domestic violence. This paper will argue that the three most contributing factors to their behavior are their perspective family systems, cultural assumptions of objectivity through urban media and the learned culture of masculinity in football. To begin, it needs to be understood that there are a wide range of demographics when evaluating statistics on domestic violence but available data shows that there are similar contributing factors that lead to domestic violence. One of these data centers is called ‘the Domestic Shelter’ and it is an organization that offers resources to victims and seeks to educate those affected by domestic violence. Their data suggests that there is a higher prevalence of intimate partner violence among minorities that seem to be related to risk factors such as unemployment, education, pregnancy, cohabitation of unmarried partners, substance abuse and economics. This research can also be supported through anecdotal examples of (some alleged) domestic violence through NFL players such as Ray Rice, Greg Hardy, Santonio Holmes, Ray McDonald, Brandon Marshall, Daryl Washington, Dez Bryant, Erik Walden and others. The National Institute of Alcohol Abuse conducted a 12-month survey and they found that 30-40% of the men who committed violence against their partners were drinking at the time of the event (as opposed to 27% to 34% of the women), which is understandable because alcohol serves as a disinhibitor for normal human consciousness. What is clear is that both Ray Rice and Janay Palmer have suffered due to their actions (with the onus of the fault being on Rice) and Rice can no longer find a job in the NFL.
The alleged perpetrators of domestic violence named in the previous paragraphs all were of African-American descent. While the numbers of domestic violence in the NFL are somewhat skewed due to the fact that around 70% of the players in the NFL are African-American , it is still obscenely high for 94 of the past 96 cases of domestic violence to involve African-American men. Is it possible that what we see is a direct response to the culture of sport that the Western world has created? As a whole, NFL players have a much lower arrest rate than the rest of the United States, but this information further supports the necessity of this paper. According to the numbers we have examined so far, it would seem that an overwhelming majority of the players who represent the NFL are men of high character and an overwhelming majority of the African-American men in the NFL are model citizens. Nonetheless, there exists an outlier of testosterone-charged men who find themselves unable to work through their issues without resorting to violence, particularly in the African-American culture. As an African-American man, who played football at an elite level, it is difficult to type these letters because of the way I have been objectified in my own life due to my ethnicity and size . To have such a blatant example of contextual violence that is, in this case, exemplary of my culture’s understanding of the self, others, and sport is heartbreaking.
Consequently, though, it is my duty as a Christian, theologian, preacher and an African-American to evaluate this issue from a theological and social perspective. We are examining the formation of the African-American in the sport of football to see if this lends itself to the high number of African-American cases of domestic violence in the NFL. In his book Sport Violence and Society, Kevin Young states,
How strongly dominant codes of masculinity insert themselves into different sports and sports cultures varies, but it is clear that numerous sports contain what one calls ‘patriarchal dividends’ for both males who are willing to dominate others through force, and ‘sacrifice their body’ in order to win and be considered part of the group.
Young identifies that there are certain sports that have a higher tendency towards violence outside of the sports context due to the culture that has been cultivated in order to permeate a mindset of controlled violence amongst its participants. The culture of football is both pro-violence and pro-conditioning in that in infuses the nature of the sport with what it values to be “masculine,” which then creates a dissonance between objective morality and subjective ideology. Sports is a “right of passage” for many youths in the United States, but it can be said that no “right of passage” is as compelling as football is for the African-American inner-city child. In the previous paragraphs it was mentioned that there can be a correlation between social class (economics, education and incarceration) and domestic violence. If there is a connection, then the cause of this cultural phenomenon did not begin in the NFL or even in the NCAA. More precisely, this “culture of dominance” began during youth football while the mind was still being shaped.
According to the Developmental Standards Project at Ball State University, the Formal Operational Stage of Human Development begins at 11 years old and continues into the age of 15. At this stage of the development, the person begins to reason differently and can now think in abstract terms as opposed to concrete ones alone. Additionally, the adolescent can now think about the world in hypothetical terms and he or she has enough early life experiences to picture the ideal life he or she would like to pursue. This is a fascinating portion of human cognitive development and it helps to illuminate the crucial role of learning in the adolescent’s formation of identity. According to the Project done by Ball State, “It is important for teachers, parents, and other influential people in adolescents’ lives to understand these different stages to be able to provide the appropriate learning tools.” As with most scientific data on adolescence, the research is intended for academic purposes, but it serves the point of this paper well. During the formative years of an adolescent, sports maintains a crucial role in self-identification. For many African-Americans in the urban context, however, it means much more. For young African-American football players, being an elite athlete is the difference between having a prosperous future and “making it” as opposed to deciding whether or not to sell drugs. Due to long-standing systemic social circumstances, this is the reality of many minority children in the United States .
Pastoral care to the 94 of the 96 will mean that we must be able to work through our own cultural assumptions while helping the perpetrator and the victim to work through their own in a theologically driven manner. The issue of domestic violence in the NFL, as highlighted by Stephen A. Smith, is not a cultural problem for every athlete, but it does seem to be that during the formative years of an urban African-American’s life adolescent’s life they are exposed to a culture that allows him or her to see him/herself as the “center of their universe.” In the book Kingdom Ethics by Glen H. Stassen and David P. Gushee the state the following concerning character ethics as a way of reasoning, “To counter the corrosive force of modern atomistic individualism, all ethicists are arguing that we need to focus not only on right and wrong decisions but on what shapes the character of those who make the decisions and do the actions.” Further along, Stassen and Gushee argue that character is not only formed by self-made individuals, but also by the shaping, encouragement, and corrective influence of the community around a person. Both the community and the individual are participants in the larger narrative of cultural history. So, it can be discerned that domestic violence is not merely a momentary practice, but also a learned practice of engagement.
For the sake of this paper, we are not exploring the themes of masculinity in the western world or the American understanding of the self that exist in an ‘I-It’ relationship . Many children, in the urban African-American context are raised in single parent households, which lends to the inability of some to experience a healthy family system. While there are many single-parent adults who take great care of their children, there are also others who fail to foster a healthy atmosphere that speaks of “I” and “Thou. ” Violence towards another person, one will argue, is just as much of a learned condition as it is a result of sin in the human heart. It is likely that many of the participants of domestic violence have experienced it as an observer or participant over the course of their lives.
Much of the music to which young people listen lends to the self’s relationship to the world around it as “I-It.” For example, in hip-hop song below, the man’s relationship with the woman is based on property or entertainment rather than communion. Here is a portion of the song “I need a Freak” by Too Short:
I need a freak, here what I say. I need a freak, to get me through the day. I need a freak, so I can swerve. I need a super freak, to calm my nerves (1997, Royalty Network Music Publishing Ltd.)
If we analyzed the theology of the “self” in this song, we might say that it is teaching the listeners to devalue the personhood of the woman because the male voice is speaking about the opposite sex in the same manner one would speak about a pharmaceutical drug. Meaning that the man is engaging in intercourse for the sole fact of increasing his self-esteem while robbing the woman of hers. The purpose of his companionship with another woman would be to ease the stress of his own life in such a way that prevents him from having to invest in a long-term committed relationship with this particular person. He is teaching his young listeners that this is the manner in which men and women were created to live. This way of thinking allows men to take what they want from women (on the basis of status, money, attractiveness, physical stature, personality, language, etc.) without dealing with the headaches of having to engage with her affect their sexual excursion.
There are many songs , like the one mentioned above, that teach men (and women) to view the other person as an asset. The message of this music in contrary to the Imago Dei purpose of human relationship. The Imago Dei insist that we are made in the image of God and have been called to be in relationship with Him. As children, people learn these cultural messages actively and subconsciously as they form their own identities. When these messages are combined with the culture of violence, dominance and masculinity in football specifically in the urban context, is it all that shocking to think that the western world has created a culture of men who find themselves striking the women in their lives? This is not to say that the actions of these individuals are acceptable, but it is intended to bring honesty and clarity to the issue of domestic violence in the present context.
Domestic violence is a pastoral care issue not only because of the damage it does to the victims and their families, but also because this is a learned behavior on the part of the perpetrator. Grace is needed for both the one who causes the affliction and those who suffer the damages. In 2 Corinthians 5 Paul says,
So from now one we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer. Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ.
Paul is affirming to the Corinthians that God has tasked the Christians with a ministry of reconciliation that is holistically redeeming for all who believe. Therefore, it is of first importance to remember that the main duty of the Christian is to be a vessel of the Holy Spirit in the world. For the sake of pastoral care we must hone the ability to discern what is inherently true and what is the consequence of the social context. Effective pastoral caregiving is theologically driven and contextually applied to ensure that the truth of the Gospel is articulated in a right and just way. We must remember that for the 94 of the 96 perpetrators of domestic violence in the NFL who were African-American, it needs to be understood that there are cultural practices and assumptions that must be addressed when offering pastoral care to these men. Much of what we think about ourselves is based upon culture, and when we become Christians we should be working to distinguish between what is truly of Christ and what is derivative of our particular culture. Using objective morality works to some extent, but what I may decipher as righteous in my context could be different than someone from another context. Thus, the level ground for us all is the work of Christ in the world and it is upon that foundation that we should offer pastoral care to those who partake in domestic violence.
Practically speaking, what are some ways that we might offer pastoral care to 1 of the 94 African-American perpetrators of domestic violence? First, we must be aware of our own cultural assumptions and must be willing to lay our assumptions at the cross. Theologically this begins in Luke 9:23 when Jesus says, “If anyone would come after me, he must deny himself and take up his cross daily and follow me.” Effective pastoral caregiving is dependent upon one’s ability to forsake their own cultural barriers. Pastoral caregivers must be aware of their own perceptions in order to ensure that they may offer the best care possible to those who are in need. In order to lead others to a place of repentance and restoration, one must first be willing to concede that he or she is in daily need of the grace of God.
Next Jesus says, “For whoever wants to save his life will lose it but whoever loses his life for me will save it. What good is it for a man to gain the world but forfeit his self?” Pastoral care in situations of domestic violence is a unique opportunity because the people involved have their own spiritual and contextual formation as well. For the person ravaged by the consequences of domestic violence, how could they know that there is redemption for them unless it is first offered to them? An African-American man playing in the NFL who has been taught his theology of women and the body by artists such as Too Short, 50 Cent, Snoop Dogg, and 2 Chainz will not be fully aware that there is a song of reconciliation sung in the Scriptures . If their family systems have never included a Christ-fearing male who honors and loves the women in his life, how could he fully know the value of true fellowship with a person of the opposite sex
Once again, pastoral care to the 94 of the 96 will mean that we must be able to work through our own cultural assumptions while helping the perpetrator and the victim to work through their own in a theologically driven manner. This process is not an easy one by any step of the imagination, but it is a required process what will involve patience from both parties.
Bibliography
1. Young, Kevin. Sports Violence and Society. Routledge: Taylor and Francis Group, New York, New York, 2012. Page. 162-163.
2. Stassen, Glen H. & Gushee, David P. Kingdom Ethics: Following Jesus in a Contemporary Context, InterVarsity Press, 2003.
3. http://fivethirtyeight.com/datalab/the-rate-of-domestic-violence-arrests-among-nfl-players/
4. http://klhemmelgar2.iweb.bsu.edu/edpsych251/251/styled-6/index.html
5. m.norwichbulletin.com/article/20160426/OPINION/160429646
6. http://thinkprogress.org/health/2014/09/26/3571723/domestic-violence-long-term-effects/
7. http://www.cbssports.com/nfl/news/woman-alleges-greg-hardy-threw-her-on-couch-covered-in-guns/
8. http://pubs.niaaa.nih.gov/publications/arh25-1/58-65.htm
M.Div
George W. Truett Seminary
Baylor University
July 1st 2016
94 of the 96 Offenders of Domestic Violence in the NFL since 2000 are Black Men
On July 14, 2015, sports writer Stephen A. Smith hosted the ESPN television show “First Take” alongside of Skip Bayless. On this particular day the two men were responding to the allegations of domestic abuse made against Greg Hardy, who was soon to be employed as a defensive end for the Dallas Cowboys. Hardy’s ex-girlfriend, Nicole Holder, said that Hardy assaulted and threw her onto a couch covered in automatic weapons and ammunition. Smith noted that the allegations against Hardy were expunged because the plaintiff (Holder) never showed up to her court date for unspecified reasons. The defendant (Hardy) may have avoided facing any jail time but the rest of the NFL powers-at-be thought Hardy to be guilty. Even though Hardy played in the 2015 season, he has since been ostracized from the NFL. It was not, however, Smith’s response to Greg Hardy’s situation that mortified me; rather, it was a staggering statistic he shared in light of this case: “94 of the 96 men arrested for domestic violence in the NFL since 2000 are black men.” Domestic violence is a learned action for many of the 94 African-American NFL athletes who have participated in domestic violence. This paper will argue that the three most contributing factors to their behavior are their perspective family systems, cultural assumptions of objectivity through urban media and the learned culture of masculinity in football. To begin, it needs to be understood that there are a wide range of demographics when evaluating statistics on domestic violence but available data shows that there are similar contributing factors that lead to domestic violence. One of these data centers is called ‘the Domestic Shelter’ and it is an organization that offers resources to victims and seeks to educate those affected by domestic violence. Their data suggests that there is a higher prevalence of intimate partner violence among minorities that seem to be related to risk factors such as unemployment, education, pregnancy, cohabitation of unmarried partners, substance abuse and economics. This research can also be supported through anecdotal examples of (some alleged) domestic violence through NFL players such as Ray Rice, Greg Hardy, Santonio Holmes, Ray McDonald, Brandon Marshall, Daryl Washington, Dez Bryant, Erik Walden and others. The National Institute of Alcohol Abuse conducted a 12-month survey and they found that 30-40% of the men who committed violence against their partners were drinking at the time of the event (as opposed to 27% to 34% of the women), which is understandable because alcohol serves as a disinhibitor for normal human consciousness. What is clear is that both Ray Rice and Janay Palmer have suffered due to their actions (with the onus of the fault being on Rice) and Rice can no longer find a job in the NFL.
The alleged perpetrators of domestic violence named in the previous paragraphs all were of African-American descent. While the numbers of domestic violence in the NFL are somewhat skewed due to the fact that around 70% of the players in the NFL are African-American , it is still obscenely high for 94 of the past 96 cases of domestic violence to involve African-American men. Is it possible that what we see is a direct response to the culture of sport that the Western world has created? As a whole, NFL players have a much lower arrest rate than the rest of the United States, but this information further supports the necessity of this paper. According to the numbers we have examined so far, it would seem that an overwhelming majority of the players who represent the NFL are men of high character and an overwhelming majority of the African-American men in the NFL are model citizens. Nonetheless, there exists an outlier of testosterone-charged men who find themselves unable to work through their issues without resorting to violence, particularly in the African-American culture. As an African-American man, who played football at an elite level, it is difficult to type these letters because of the way I have been objectified in my own life due to my ethnicity and size . To have such a blatant example of contextual violence that is, in this case, exemplary of my culture’s understanding of the self, others, and sport is heartbreaking.
Consequently, though, it is my duty as a Christian, theologian, preacher and an African-American to evaluate this issue from a theological and social perspective. We are examining the formation of the African-American in the sport of football to see if this lends itself to the high number of African-American cases of domestic violence in the NFL. In his book Sport Violence and Society, Kevin Young states,
How strongly dominant codes of masculinity insert themselves into different sports and sports cultures varies, but it is clear that numerous sports contain what one calls ‘patriarchal dividends’ for both males who are willing to dominate others through force, and ‘sacrifice their body’ in order to win and be considered part of the group.
Young identifies that there are certain sports that have a higher tendency towards violence outside of the sports context due to the culture that has been cultivated in order to permeate a mindset of controlled violence amongst its participants. The culture of football is both pro-violence and pro-conditioning in that in infuses the nature of the sport with what it values to be “masculine,” which then creates a dissonance between objective morality and subjective ideology. Sports is a “right of passage” for many youths in the United States, but it can be said that no “right of passage” is as compelling as football is for the African-American inner-city child. In the previous paragraphs it was mentioned that there can be a correlation between social class (economics, education and incarceration) and domestic violence. If there is a connection, then the cause of this cultural phenomenon did not begin in the NFL or even in the NCAA. More precisely, this “culture of dominance” began during youth football while the mind was still being shaped.
According to the Developmental Standards Project at Ball State University, the Formal Operational Stage of Human Development begins at 11 years old and continues into the age of 15. At this stage of the development, the person begins to reason differently and can now think in abstract terms as opposed to concrete ones alone. Additionally, the adolescent can now think about the world in hypothetical terms and he or she has enough early life experiences to picture the ideal life he or she would like to pursue. This is a fascinating portion of human cognitive development and it helps to illuminate the crucial role of learning in the adolescent’s formation of identity. According to the Project done by Ball State, “It is important for teachers, parents, and other influential people in adolescents’ lives to understand these different stages to be able to provide the appropriate learning tools.” As with most scientific data on adolescence, the research is intended for academic purposes, but it serves the point of this paper well. During the formative years of an adolescent, sports maintains a crucial role in self-identification. For many African-Americans in the urban context, however, it means much more. For young African-American football players, being an elite athlete is the difference between having a prosperous future and “making it” as opposed to deciding whether or not to sell drugs. Due to long-standing systemic social circumstances, this is the reality of many minority children in the United States .
Pastoral care to the 94 of the 96 will mean that we must be able to work through our own cultural assumptions while helping the perpetrator and the victim to work through their own in a theologically driven manner. The issue of domestic violence in the NFL, as highlighted by Stephen A. Smith, is not a cultural problem for every athlete, but it does seem to be that during the formative years of an urban African-American’s life adolescent’s life they are exposed to a culture that allows him or her to see him/herself as the “center of their universe.” In the book Kingdom Ethics by Glen H. Stassen and David P. Gushee the state the following concerning character ethics as a way of reasoning, “To counter the corrosive force of modern atomistic individualism, all ethicists are arguing that we need to focus not only on right and wrong decisions but on what shapes the character of those who make the decisions and do the actions.” Further along, Stassen and Gushee argue that character is not only formed by self-made individuals, but also by the shaping, encouragement, and corrective influence of the community around a person. Both the community and the individual are participants in the larger narrative of cultural history. So, it can be discerned that domestic violence is not merely a momentary practice, but also a learned practice of engagement.
For the sake of this paper, we are not exploring the themes of masculinity in the western world or the American understanding of the self that exist in an ‘I-It’ relationship . Many children, in the urban African-American context are raised in single parent households, which lends to the inability of some to experience a healthy family system. While there are many single-parent adults who take great care of their children, there are also others who fail to foster a healthy atmosphere that speaks of “I” and “Thou. ” Violence towards another person, one will argue, is just as much of a learned condition as it is a result of sin in the human heart. It is likely that many of the participants of domestic violence have experienced it as an observer or participant over the course of their lives.
Much of the music to which young people listen lends to the self’s relationship to the world around it as “I-It.” For example, in hip-hop song below, the man’s relationship with the woman is based on property or entertainment rather than communion. Here is a portion of the song “I need a Freak” by Too Short:
I need a freak, here what I say. I need a freak, to get me through the day. I need a freak, so I can swerve. I need a super freak, to calm my nerves (1997, Royalty Network Music Publishing Ltd.)
If we analyzed the theology of the “self” in this song, we might say that it is teaching the listeners to devalue the personhood of the woman because the male voice is speaking about the opposite sex in the same manner one would speak about a pharmaceutical drug. Meaning that the man is engaging in intercourse for the sole fact of increasing his self-esteem while robbing the woman of hers. The purpose of his companionship with another woman would be to ease the stress of his own life in such a way that prevents him from having to invest in a long-term committed relationship with this particular person. He is teaching his young listeners that this is the manner in which men and women were created to live. This way of thinking allows men to take what they want from women (on the basis of status, money, attractiveness, physical stature, personality, language, etc.) without dealing with the headaches of having to engage with her affect their sexual excursion.
There are many songs , like the one mentioned above, that teach men (and women) to view the other person as an asset. The message of this music in contrary to the Imago Dei purpose of human relationship. The Imago Dei insist that we are made in the image of God and have been called to be in relationship with Him. As children, people learn these cultural messages actively and subconsciously as they form their own identities. When these messages are combined with the culture of violence, dominance and masculinity in football specifically in the urban context, is it all that shocking to think that the western world has created a culture of men who find themselves striking the women in their lives? This is not to say that the actions of these individuals are acceptable, but it is intended to bring honesty and clarity to the issue of domestic violence in the present context.
Domestic violence is a pastoral care issue not only because of the damage it does to the victims and their families, but also because this is a learned behavior on the part of the perpetrator. Grace is needed for both the one who causes the affliction and those who suffer the damages. In 2 Corinthians 5 Paul says,
So from now one we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer. Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ.
Paul is affirming to the Corinthians that God has tasked the Christians with a ministry of reconciliation that is holistically redeeming for all who believe. Therefore, it is of first importance to remember that the main duty of the Christian is to be a vessel of the Holy Spirit in the world. For the sake of pastoral care we must hone the ability to discern what is inherently true and what is the consequence of the social context. Effective pastoral caregiving is theologically driven and contextually applied to ensure that the truth of the Gospel is articulated in a right and just way. We must remember that for the 94 of the 96 perpetrators of domestic violence in the NFL who were African-American, it needs to be understood that there are cultural practices and assumptions that must be addressed when offering pastoral care to these men. Much of what we think about ourselves is based upon culture, and when we become Christians we should be working to distinguish between what is truly of Christ and what is derivative of our particular culture. Using objective morality works to some extent, but what I may decipher as righteous in my context could be different than someone from another context. Thus, the level ground for us all is the work of Christ in the world and it is upon that foundation that we should offer pastoral care to those who partake in domestic violence.
Practically speaking, what are some ways that we might offer pastoral care to 1 of the 94 African-American perpetrators of domestic violence? First, we must be aware of our own cultural assumptions and must be willing to lay our assumptions at the cross. Theologically this begins in Luke 9:23 when Jesus says, “If anyone would come after me, he must deny himself and take up his cross daily and follow me.” Effective pastoral caregiving is dependent upon one’s ability to forsake their own cultural barriers. Pastoral caregivers must be aware of their own perceptions in order to ensure that they may offer the best care possible to those who are in need. In order to lead others to a place of repentance and restoration, one must first be willing to concede that he or she is in daily need of the grace of God.
Next Jesus says, “For whoever wants to save his life will lose it but whoever loses his life for me will save it. What good is it for a man to gain the world but forfeit his self?” Pastoral care in situations of domestic violence is a unique opportunity because the people involved have their own spiritual and contextual formation as well. For the person ravaged by the consequences of domestic violence, how could they know that there is redemption for them unless it is first offered to them? An African-American man playing in the NFL who has been taught his theology of women and the body by artists such as Too Short, 50 Cent, Snoop Dogg, and 2 Chainz will not be fully aware that there is a song of reconciliation sung in the Scriptures . If their family systems have never included a Christ-fearing male who honors and loves the women in his life, how could he fully know the value of true fellowship with a person of the opposite sex
Once again, pastoral care to the 94 of the 96 will mean that we must be able to work through our own cultural assumptions while helping the perpetrator and the victim to work through their own in a theologically driven manner. This process is not an easy one by any step of the imagination, but it is a required process what will involve patience from both parties.
Bibliography
1. Young, Kevin. Sports Violence and Society. Routledge: Taylor and Francis Group, New York, New York, 2012. Page. 162-163.
2. Stassen, Glen H. & Gushee, David P. Kingdom Ethics: Following Jesus in a Contemporary Context, InterVarsity Press, 2003.
3. http://fivethirtyeight.com/datalab/the-rate-of-domestic-violence-arrests-among-nfl-players/
4. http://klhemmelgar2.iweb.bsu.edu/edpsych251/251/styled-6/index.html
5. m.norwichbulletin.com/article/20160426/OPINION/160429646
6. http://thinkprogress.org/health/2014/09/26/3571723/domestic-violence-long-term-effects/
7. http://www.cbssports.com/nfl/news/woman-alleges-greg-hardy-threw-her-on-couch-covered-in-guns/
8. http://pubs.niaaa.nih.gov/publications/arh25-1/58-65.htm
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