To assert that English football is a kind of performance art is, at first glance, to risk ridicule—or at least the throwing of half-time over-priced, under-tasty pies. But in Theatre of Feet: Football as Performance Art, cultural theorist and centre-back Dr. Lionel Pym mounts a deft case that the beautiful game is, in fact, the most durational, populist, and emotionally calibrated performance medium of our time.
Far from a mere provocation, Pym’s thesis is rooted in decades of interdisciplinary scholarship, touching on the biomechanics of gesture, the semiotics of collective yearning, and—most originally—the dramaturgy of injury time. For him, football is not like performance art; it is performance art, complete with its own choreographic grammar, spatial tensions, and audience participation rituals.
The book opens with a scholarly deep-dive into the origins of football as a ritualised village spectacle. In a particularly dazzling chapter, “From Mud to Meaning: Folk Memory and the Halftime Pint,” Pym traces football’s lineages not only to medieval folk games, but to Jacobean theatre and continental processional drama. “The crowd is not an audience,” he writes, “but a choir of conditional belief. It chants. It curses. It reenacts ecstasy and grief on command.”
But the book’s centrepiece is its analytic pivot: a re-reading of key matches as site-specific performances. The 1966 World Cup Final becomes, in Pym’s hands, “an operatic pageant of national becoming.” Eric Cantona’s kung-fu kick is likened to Viennese Actionism (“albeit in Selhurst Park”). And a detailed analysis of Wayne Rooney’s 2004 metatarsal injury is rendered as a meditation on fragility and narrative tension worthy of Dame Ethel Paragon.
There is mischief, yes, but also genuine acuity. In a chapter titled “The Flop: Simulated Collapse and the Politics of Gravity,” Pym examines the phenomenon of diving as a kind of embodied fiction—a simultaneous invitation and betrayal of belief. “To dive is to gesture towards death and resurrection within the confines of the pitch. It is camp, tragic, tactical. It is Yves Klein with shin pads.”
Stylistically, the prose is lush, aphoristic, and sometimes joyfully baroque. One suspects that Pym has spent time in both libraries and locker rooms. He is equally at ease citing Barthes, Bergkamp, and Butoh in a single footnote, and he’s not afraid to call a nil-nil draw “a durational epic of Beckettian restraint.”
Some readers may find the tone occasionally grandiose. There are moments—such as the assertion that the zonal marking system is “an epistemological rejection of Cartesian individuality”—that threaten to collapse under the weight of their own metaphors. But even then, one senses that Pym is winking beneath his replica shirt.
More profoundly, Theatre of Feet challenges its reader to reconsider the hierarchies we place between cultural forms. Why should a game viewed by billions be considered “low,” while an art installation involving soil, bones, and obscure Lithuanian vowels be “high”? As Pym suggests, perhaps both are expressions of the same human compulsion: to watch, to hope, to gasp, and—most importantly—to gather.
In the end, the book does not argue that football should replace art, but rather that it already is art, hiding in studded boots. Whether you’re a scholar of live art, a football obsessive, or merely curious about what connects a Saturday match at Craven Cottage to the Gesamtkunstwerk, Theatre of Feet will leave you thoughtful and amused.