Advances in communication and transport also led to developments within sport and leisure, the advent of the steam train making possible the development of seaside resorts such as Bournemouth.
The overriding criticism of the theory is that it neglects any conflictual nature of the transformation and assumes willing modification of popular recreation, with little struggle. The need to implement new laws, such as the Riot Act of 1715 preventing large public gatherings, may suggest otherwise. Furthermore the theory may focus too greatly on the actions of the ruling and upper-classes. Lastly the theory largely ignores gender relations and the differing impacts of males and females.
Marxist theory however, addresses the impact of industrialisation with regard to how new forms were shaped out of various class-cultural conflicts from 1750/80 to the 1840's. It focuses on the assumption that at the time of industrialisation, certain empowered social groups shaped and controlled the sporting cultures of the masses to suit their own motives. Whilst once the masses defined their own working schedules and were motivated by survival, in the factories the workers' motivation was different and maximum productivity was no longer their objective. Thus the motivations of the agent, the worker, and the principle, the entrepreneur, were at odds. Therefore the power-elite required a tool with which to instil a work discipline and control and motivate workers. Similarly in these industrial areas, large sums had been invested into commercial ventures and with the high population density, raucous behaviour posed the threat of capital damage. Consequently the power-elite felt the need to control such behaviours and events of the French revolution likely did nothing to settle their concerns. The church played its own coercive part in this process as it too was concerned with the excesses and church absenteeism associated with popular recreation.
