Zeitschriftenartikel: „Chinese masculinities“

1

Williams, Bryn. „Chinese Masculinities and Material Culture“. Historical Archaeology 42, Nr. 3 (September 2008): 53–67. http://dx.doi.org/10.1007/bf03377099.

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2

Jenkins, Tim. „Book Review: Chinese femininities/Chinese masculinities: a reader“. Progress in Development Studies 4, Nr. 2 (April 2004): 155–56. http://dx.doi.org/10.1191/1464993404ps084xx.

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3

Jiang, Jiani, Bruce A. Huhmann und Michael R. Hyman. „Emerging masculinities in Chinese luxury social media marketing“. Asia Pacific Journal of Marketing and Logistics 32, Nr. 3 (20.11.2019): 721–45. http://dx.doi.org/10.1108/apjml-07-2018-0256.

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Purpose The purpose of this paper is to investigate masculinity in Chinese social media marketing for global luxury fashion brands through two studies. Design/methodology/approach Study 1 compares physical characteristics of males in visually oriented US (Instagram) and Chinese (Weibo) social media posts promoting global luxury fashion magazine brands (e.g. Vogue, Cosmopolitan, GQ and Esquire). Study 2 examines the prevalence of and Chinese consumers’ responses (reposts, comments and likes) to different masculinities depicted in luxury fashion brand-sponsored Weibo posts. Findings Male portrayals for Chinese audiences feature more characteristics associated with emerging East Asian hybrid masculinities – “Little Fresh Meat” (LFM) and “Old Grilled Meat” (OGM) – than associated with global or regional hegemonic masculinity (i.e. the scholarly Wén and action-oriented Wu). Wén remains common in social media posts for luxury fashion goods, but LFM and OGM engender more consumer responses. Practical implications Chinese luxury fashion marketing depicts masculinity more similarly to other East Asian marketing than to Western marketing. Some luxury fashion brands are struggling for acceptance among Chinese youth. Luxury fashion marketers should incorporate hybrid rather than hegemonic masculinities to prompt more favorable responses among Chinese consumers, especially younger female target markets. Originality/value Growing female occupational and consumer power and shifting male employment from blue-collar to white-collar jobs have influenced media portrayals of masculinity. Social media marketing for luxury fashion brands demonstrates the prevalence and appeal of hybrid masculinities in China.

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4

_, _. „Representation of Diasporic Chinese Wen Masculinities in A Native of Beijing in New York and A Free Life“. Journal of Chinese Overseas 14, Nr. 1 (23.04.2018): 5–21. http://dx.doi.org/10.1163/17932548-12341365.

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Abstract This article mainly draws on Kam Louie’s wen/wu paradigm of Chinese masculinities and R. W. Connell’s concept of hegemonic masculinity to examine the representation of diasporic Chinese wen masculinities in the popular Chinese television drama A Native of Beijing in New York and Ha Jin’s novel A Free Life. The article argues that the two texts suggest there is no monolithic and static diasporic masculinity among contemporary immigrant Chinese wen men in the US; rather, immigrant Chinese wen men are constantly negotiating, forming and performing their diasporic masculinity according to their specific financial conditions, personal aspirations, as well as the economic situations in China.

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5

Zhang, Xiaoxiao. „Narrated oppressive mechanisms: Chinese audiences’ receptions of effeminate masculinity“. Global Media and China 4, Nr. 2 (16.04.2019): 254–71. http://dx.doi.org/10.1177/2059436419842667.

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Masculinities are widely believed to be oppressive mechanisms for men, but a detailed, systematic picture of these concrete mechanisms is largely lacking. The present analysis of audience reception illustrates four oppressive mechanisms of effeminate-masculinity acting on straight men: normative conceptualization, emotional distancing, discursive stigmatization, and behavioral punishment. The sub-dimensions of these four oppressive mechanisms are also discussed, particularly emotional aversion, patriarchal contempt, stigmatic labeling, essentialist classification, and isolation. Moreover, the symbolic codes of hegemonic masculinity and effeminate masculinity in the Chinese context are explicated. Based on the analysis, flight from the feminine is the core characteristic of Chinese hegemonic masculinity and the source of discrimination against effeminate masculinity. These oppressive mechanisms found in the Chinese context can enrich understanding of the broad literature on masculinities. It is highly possible that the narrated mechanisms also exist in the reception of masculinities in other cases. The clear pattern found in the present case, therefore, is meaningful and relevant for future studies.

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6

Hird, Derek. „Moral Masculinities: Ethical Self-fashionings of Professional Chinese Men in London“. Nan Nü 18, Nr. 1 (01.11.2016): 115–47. http://dx.doi.org/10.1163/15685268-00181p05.

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Through qualitative interviews and examination of textual sources, this essay investigates the gendered, class and cultural subjectivities of transnational, highly-educated Chinese men living and working in London. Narrative analysis of the interviews of two participants suggests that they exhibit hybrid “bricolage masculinities,” which incorporate elements from Western educational and corporate cultures, and also appropriate concepts and practices from the Confucian tradition of moral self-cultivation. A discussion of contemporary texts that support the revival of Confucian masculinities illuminates the discursive context in which the participants’ ethical self-fashionings take place. The study argues that the cosmopolitan yet culturally embedded masculinities of the participants are suggestive of how professional Chinese men, as they step onto the world stage, seek to insert themselves more advantageously into local and global power relations of gender, class and nation.

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7

Lowe, John, Máirtín Mac an Ghaill und Chris P. Haywood. „The Cultural (Re)production of Masculinities“. Asian Journal of Social Science 44, Nr. 4-5 (2016): 600–625. http://dx.doi.org/10.1163/15685314-04404007.

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In Asian societies, the framing of contemporary masculinities and femininities remains under-theorised. This article critically examines the interplay between schooling, Indonesian Chinese ethnicity and the (re)production of male entrepreneurial masculinities manifested in teenage boys’ sexual/gender subjectivities and identity formation. The qualitative data obtained from an anonymous Chinese-Christian majority international school in Indonesia’s capital city, Jakarta, illustrate how patrimonial practice, in conjunction with repudiations and identifications in an elite educational environment shape gender and specific ways of being male that also “speak” Chineseness. This exploratory case study aims to contribute a theoretically-led empirical intervention which locates Chinese ethnicity and masculinity within their socio-cultural schooling specificities as a prelude to discussing new directions for researching gendered ethnicity and education in Indonesia.

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8

Yiu Fai Chow. „Martial Arts Films and Dutch–Chinese Masculinities“. China Information 22, Nr. 2 (Juli 2008): 331–59. http://dx.doi.org/10.1177/0920203x08091549.

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9

Louie, Kam. „Chinese Femininities/Chinese Masculinities: A Reader. Susan Brownell , Jeffrey N. Wasserstrom“. China Journal 50 (Juli 2003): 167–68. http://dx.doi.org/10.2307/3182265.

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10

Chow, Yiu Fai. „Book review: Chinese Masculinities in a Globalizing World“. China Information 29, Nr. 3 (November 2015): 402–4. http://dx.doi.org/10.1177/0920203x15611873b.

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11

Weiss, Amanda. „New masculinities in Chinese and Japanese combat films“. Asian Cinema 25, Nr. 2 (01.10.2014): 165–82. http://dx.doi.org/10.1386/ac.25.2.165_1.

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12

Zhou, Zhiqiu Benson. „(Un)Naturality and Chinese queer masculinities on Ailaibulai“. Feminist Media Studies 20, Nr. 4 (18.05.2020): 565–81. http://dx.doi.org/10.1080/14680777.2020.1754634.

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13

Millington, Brad, Patricia Vertinsky, Ellexis Boyle und Brian Wilson. „Making Chinese-Canadian masculinities in Vancouver's physical education curriculum“. Sport, Education and Society 13, Nr. 2 (Mai 2008): 195–214. http://dx.doi.org/10.1080/13573320801957095.

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14

Lean, Eugenia. „Theorising Chinese Masculinity: Society and Gender in China. By Kam Louie. [Cambridge: Cambridge University Press, 2002. 239 pp. ISBN 0-521-80621-6.]“. China Quarterly 175 (September 2003): 832–34. http://dx.doi.org/10.1017/s0305741003260471.

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In his introduction to Theorising Chinese Masculinity, Kam Louie rightly points out that while a great deal has been written on the topic of femininity in China, the study of masculinity remains remarkably untouched. A few historical and literary studies have started to appear, but next to nothing has been done to “systematically conceptualize the theoretical underpinning of Chinese masculinities in general terms” (p. 3).

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15

Jianxin, Liu. „Blogging Chinese new masculinities: An analysis of a Chinese A-list personal blog“. Journal of Media and Communication Studies 6, Nr. 2 (28.02.2014): 32–42. http://dx.doi.org/10.5897/jmcs2013.0371.

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16

Song, Geng. „Masculinizing Jianghu Spaces in the Past and Present: Homosociality, Nationalism and Chineseness“. NAN Nü 21, Nr. 1 (18.06.2019): 107–29. http://dx.doi.org/10.1163/15685268-00211p04.

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Abstract Jianghu (rivers and lakes) refers to the imagined spatial arena in Chinese literature and culture that is parallel to, or sometimes in a tangential relationship with, mainstream society. Inhabited by merchants, craftsmen, beggars and vagabonds, and later bandits, outlaws and gangsters, the jianghu space constitutes an interesting “field” (to borrow Pierre Bourdieu’s term) that produces alternative subjectivities in traditional Chinese culture. In most representations, jianghu is primarily a homosocial world of men, which honors masculine moral codes. By tracing changes of jianghu spaces over time, this paper attempts to set the spatial politics of masculinity in Chinese culture in a historical context. It unravels its dynamic interrelations with the tropes of class and nation, from the hosting of outlaws in the traditional masterpiece Shuihu zhuan (Water margin) to the resurgence of jianghu images and imaginaries as a symbol of Chineseness in post-socialist film and television. It argues that the widely referenced relationship between civil (wen) and martial (wu ) values in imperial China describes only gentry-class masculinities. By contrast, jianghu spaces lie at the margins of society and so invite an alternative conceptualization of lower-class masculinities. In contemporary China, jianghu has come to symbolize a new mode of Chinese masculinity in the global age. It can refer not only to fictional spaces in the martial arts genre, but also to social spaces that cement the “Chinese-style” relationships and networks needed for success in the reform market.

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17

Kong, Travis S. K. „Romancing the boundary: client masculinities in the Chinese sex industry“. Culture, Health & Sexuality 17, Nr. 7 (17.02.2015): 810–24. http://dx.doi.org/10.1080/13691058.2015.1004197.

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18

Hird, Derek. „Book Review: Masculinities in Chinese History, written by Bret Hinsch“. Nan Nü 16, Nr. 2 (16.12.2014): 376–80. http://dx.doi.org/10.1163/15685268-00162p10.

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19

Geng Song. „Chinese Masculinities Revisited: Male Images in Contemporary Television Drama Serials“. Modern China 36, Nr. 4 (15.04.2010): 404–34. http://dx.doi.org/10.1177/0097700410368221.

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20

Zhao, Jing Jamie. „A splendid Chinese queer TV? “Crafting” non-normative masculinities in formatted Chinese reality TV shows“. Feminist Media Studies 16, Nr. 1 (22.12.2015): 164–68. http://dx.doi.org/10.1080/14680777.2016.1120486.

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21

Zhang, Jing, und Katherine R. Allen. „Constructions of Masculinity and the Perception of Interracial Relationships Among Young Male Chinese International Students and Scholars in the United States“. Journal of Family Issues 40, Nr. 3 (05.11.2018): 340–62. http://dx.doi.org/10.1177/0192513x18809751.

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Relocating to the United States influences the perceptions of Chinese men on manhood and their attitudes toward interracial relationships between Chinese women and American men. In this study, we examined how the intersection of gender and race in a cross-cultural context shaped constructions of masculinity of young male Chinese international students and scholars, and how racialized masculinity experiences influenced their relationships with women and with peer U.S. men. We interviewed 18 Chinese men (Mean age = 26.06 years, range = 20-30) and used thematic analysis to analyze in-depth interview data. We found that some men adopted flexible, protective, and diverse strategies to reclaim their masculinity by reconciling American and Chinese masculinities. Others felt degraded and took a negative attitude toward the interracial relationship between Chinese women and American men. Despite the influence of cross-cultural contexts, the Chinese patriarchal Confucian tradition exerted a strong influence on participants’ masculinity construction.

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22

Hiramoto, Mie. „Don’t think, feel: Mediatization of Chinese masculinities through martial arts films“. Language & Communication 32, Nr. 4 (Oktober 2012): 386–99. http://dx.doi.org/10.1016/j.langcom.2012.08.005.

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23

Hinsch, Bret. „Chinese Masculinities in a Globalizing World, written by Kam Louie, 2015 and Changing Chinese Masculinities: From Imperial Pillars of State to Global Real Men, edited by Kam Louie, 2016“. Nan Nü 18, Nr. 2 (20.02.2016): 367–71. http://dx.doi.org/10.1163/15685268-00182p07.

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24

Louie, Kam. „Masculinities and Minorities: Alienation in “Strange Tales from Strange Lands”“. China Quarterly 132 (Dezember 1992): 1119–35. http://dx.doi.org/10.1017/s0305741000045562.

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This article uses the 14 stories from “Strange Tales from Strange Lands” (Yixiang yiwen) by Zheng Wanlong to discuss the problematic relationship between depictions of primitivism and the search for essential Chineseness within what has become known as “root-seeking literature” (xungen wenxue). It shows that the dichotomous relationship between primitivism and Han civilization presented by Zheng reflects an alienated notion of essential Chineseness and human existence. Since Mao's death, Chinese intellectuals have expressed concern about the emergence of a “faith crisis” and described younger people as the “lost generation.” The article reveals that one stream of root-seeking literature, in its attempts to mitigate this crisis, has instead reflected and indeed perpetuated it.

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25

Louie, Kam. „Popular Culture and Masculinity Ideals in East Asia, with Special Reference to China“. Journal of Asian Studies 71, Nr. 4 (November 2012): 929–43. http://dx.doi.org/10.1017/s0021911812001234.

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This paper argues that the new forms of communication have had a major impact on gender and sexual ideologies and practices across East Asia. In particular, it focuses on the impact that the new media had on Chinese masculinities in the post-Mao years, a period that coincided with the “Asian economic miracle” and the rise of China. This was also the time when women's studies became well established in the West and men's studies was becoming increasingly prominent in the academic arena. But throughout this time, research into Asian men has been very limited, although Asian women have been voluminously described, analyzed, and publicized. Men's studies scholars such as R. W. Connell were well aware that a large proportion of the world's men did not receive any attention in gender studies and that this neglect was a serious problem in the field. In the first article in the inaugural issue of Men and Masculinities, he called for a more global understanding of the world gender order (Connell 1998).

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26

Yu, Junwei. „Be a Sedentary Confucian Gentlemen: The Construction of Anti-Physical Culture by Chinese Dynasts using Confucianism and the Civil Service Examination“. Physical Culture and Sport. Studies and Research 51, Nr. 1 (01.06.2011): 80–90. http://dx.doi.org/10.2478/v10141-011-0004-x.

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Be a Sedentary Confucian Gentlemen: The Construction of Anti-Physical Culture by Chinese Dynasts using Confucianism and the Civil Service ExaminationAlthough there has been a growing body of research that explores Chinese masculinities within imperial China, the connection between masculinity and physical culture has been neglected. In this article, the author argues that Chinese emperors used Confucianism and the civil service examination (keju) to rule the country, and at the same time, created a social group of sedentary gentlemen whose studiousness and bookishness were worshiped by the public. In particular, the political institution of keju played a crucial role in disciplining the body. Behavior that did not conform to the Confucian standards which stressed civility and education were considered barbaric. As a result, a wen-version of masculinity was constructed. In other words, an anti-physical culture that strengthened the gross contempt towards those who chose to engage in physical labor.

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27

Kozar, Seana. „Paperback “Haohan” and Other ‘Genred Genders’: Negotiated Masculinities among Chinese Popular Fiction Readers“. Ethnologies 19, Nr. 1 (1997): 35. http://dx.doi.org/10.7202/1087647ar.

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28

V.S. Chin, Grace. „Masculinities and the Brunei Chinese “Problem”: The Ambivalence of Race, Gender, and Class in Norsiah Haji Abd Gapar’s Pengabdian“. Southeast Asian Review of English 59, Nr. 2 (02.01.2023): 176–204. http://dx.doi.org/10.22452/sare.vol59no2.22.

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The identity and position of the Chinese are problematic in Brunei Darussalam, where the primary identity of the Malays as “authentic” natives and citizens is upheld by the state ideology of Melayu Islam Beraja (Malay Islamic Monarchy; henceforth MIB). MIB moreover warns of the threat posed by the difference of non-Malays, in this case, the Chinese, while noting their potential contributions to social and economic development. Brunei’s ambivalent treatment of the Chinese Other is reflected in the Malay novel Pengabdian (“Submission,” 1987). Authored by Brunei’s most famous woman writer, Norsiah Abd Gapar, Pengabdian employs the strategies of stereotyping and idealising to produce an MIB-compliant narrative in which the dangers posed by difference, specifically represented by Chinese masculinity, are erased while Brunei Malay masculinity is defended as the hegemonic ideal through the trope of conversion. Using Connell’s theory of masculinities in relation to the strategies of stereotyping and idealising, this article examines how the representations of Brunei Chinese men engage the intersections of race, gender and class that undergird ethnic identities as well as citizenship in Brunei. In so doing, my analysis considers why the Chinese are still treated with such ambivalence and unease, and what this means for interethnic relations on the ground.

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Lim, Wesley, und Michelle H. S. Ho. „Hyperathletic Artistry: Nathan Chen and Yuzuru Hanyu Performing Asian Masculinities“. Dance Research 41, Nr. 1 (Mai 2023): 1–18. http://dx.doi.org/10.3366/drs.2023.0387.

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The Chinese American skater Nathan Chen and the Japanese skater Yuzuru Hanyu have demonstrated what we call a ‘hyperathletic-artistic turn’: recognizing an almost superhuman, quad-jumping ability along with an equally developed artistic side. This article closely analyses their 2018 Olympic season performances exploring costuming, music, dance choreography, and jumping ability. While Chen's balletic and dancerly choreography – a ‘return of the dancer’ aesthetic – maintains an individualistic maverick instead of commercially recognisable macho hypermasculinity, Hanyu's ‘soft masculine queer turn’ draws from the queer costuming and mannerisms of Johnny Weir and the confidence of Evgeni Plushenko. Through their performances and choreography, we argue that Chen and Hanyu importantly carve out emerging artistic forms of East Asian and Asian-American masculinities in the predominantly white sport of figure skating. These skaters are part of a driving force in an East Asian turn in men's figure skating.

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Shen, Lisa Chu. „Masculinities and the Construction of Boyhood in Contemporary Chinese Popular Fiction for Young Readers“. Lion and the Unicorn 44, Nr. 3 (2020): 221–41. http://dx.doi.org/10.1353/uni.2020.0025.

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31

Steinmüller, Hans. „Moskowitz, Marc L.: Go Nation. Chinese Masculinities and the Game of Weiqi in China“. Anthropos 110, Nr. 2 (2015): 646–47. http://dx.doi.org/10.5771/0257-9774-2015-2-646.

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32

Liu, Fengshu. „Chinese Young Men’s Construction of Exemplary Masculinity: The Hegemony of Chenggong“. Men and Masculinities 22, Nr. 2 (17.03.2017): 294–316. http://dx.doi.org/10.1177/1097184x17696911.

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Using interviews with twenty-five male Beijingers in their final year of upper secondary school, this article shows that their construction of masculinities in all cases revolves around the importance of chenggong (outstanding accomplishment). They perceived chenggong as a prerequisite for the “the good life,” “the good person,” and “the good man.” But striving for chenggong entails much personal cost. Chenggong’s strong assertion by all these young men, notwithstanding intragroup differences, may indicate its contemporary hegemonic status. Suggested explanations are: the general importance of exemplary norms in China, the influence of neoliberalism and consumerism (and the attendant individualism) in post-Mao China, and their being “only children” from urban and mostly middle-class background; in particular, there is the competitive advantage which men derive from their prospective chenggong in a marriage market where a strong hypergamy norm for women is combined with a discourse of “natural sex differences” and notorious sex ratio imbalances.

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Ganapathy, Narayanan, und Lavanya Balachandran. „“Racialized masculinities”: A gendered response to marginalization among Malay boys in Singapore“. Australian & New Zealand Journal of Criminology 52, Nr. 1 (09.04.2018): 94–110. http://dx.doi.org/10.1177/0004865818768675.

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While social disorganization and anomie theories are generally employed to explain the disproportionate representation of racial minorities in the offending population, such perspectives often fail to address the intersectionalities of class, race, religion, gender, and historicity that structurally marginalize the Malay youth in Singapore. This article hence adopts a neocolonial criminological approach in explaining racial disparity in crime, particularly how the Malay youth establish their dominance in gangs through hyper- and exaggerated forms of masculinity. Drawing on interviews with Singaporean Malay and Chinese individuals who were current and former gang members, this study shows that Malay youth tended to exhibit a blended masculinity comprising “Malayness” and “Chineseness” to compensate for their marginal status, highlighting their agentic capacity in strategically tapping upon an inventory of race resources to negotiate their gendered identities and attain status and economic mobility in the illegitimate society.

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Wei, Wei. „Masculinities on transnational journeys: sexual practices and risk management among male Chinese immigrants to Canada“. Culture, Health & Sexuality 19, Nr. 6 (10.10.2016): 680–94. http://dx.doi.org/10.1080/13691058.2016.1237673.

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35

Greene, Maggie. „Go Nation: Chinese Masculinities and the Game of Weiqi in China by Moskowitz, Marc L“. Twentieth-Century China 40, Nr. 1 (2015): 80–82. http://dx.doi.org/10.1353/tcc.2015.0015.

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36

Mao, Aimei, und Joan L. Bottorff. „A Qualitative Study on Unassisted Smoking Cessation Among Chinese Canadian Immigrants“. American Journal of Men's Health 11, Nr. 6 (27.01.2016): 1703–12. http://dx.doi.org/10.1177/1557988315627140.

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It is well-known that majority of smokers worldwide quit smoking without any assistance. This is even more evident among Chinese smokers. The aim of this qualitative study was to explore how Chinese Canadian immigrant men who smoked cigarettes perceived smoking cessation aids and services and how they used any form of the smoking cessation assistance to help them quit smoking. The study was conducted in British Columbia, Canada. Twenty-two Chinese immigrants were recruited by internet advertisement and through connections with local Chinese communities. Ten of the 22 participants were current smokers and the other 12 had quit smoking in the past 5 years. Data were collected using semistructured interviews. Although all participants, including both the ex-smokers and current smokers, had made more than one quit attempt, they rarely used cessation aids or services even after they had immigrated to Canada. The barriers to seeking the cessation assistance were grouped into two categories: practical barriers and cultural barriers. The practical barriers included “Lack of available information on smoking cessation assistance” and “Difficulty in accessing smoking cessation assistance,” while cultural barriers included “Denial of physiological addiction to nicotine,” “Mistrust in the effectiveness of smoking cessation assistance,” “Tendency of self-reliance in solving problems,” and “Concern of privacy revelation related to utilization of smoking cessation assistance.” The findings revealed Chinese immigrants’ unwillingness to use smoking cessation assistance as the result of vulnerability as immigrants and culturally cultivated masculinities of self-control and self-reliance.

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Wang, Y. Yvon. „Heroes, Hooligans, and Knights-Errant: Masculinities and Popular Media in the Early People’s Republic of China“. Nan Nü 19, Nr. 2 (29.01.2017): 316–56. http://dx.doi.org/10.1163/15685268-00192p04.

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This article is an exploration of media and gender in urban and peri-urban China during the 1950s and early 1960s – specifically, the persistent trope of the “hooligan,” or liumang. Since at least the late imperial period, Chinese authorities had feared unmarried, impoverished, rootless men as the main source of crime, disorder, and outright rebellion. Yet such figures were simultaneously celebrated as knights-errant for their violent heroism in cultural works of enormous popularity across regions and classes. As the ruling Chinese Communist Party attempted to reshape society and culture after 1949, it condemned knight-errant tales and made hooliganism a crime. At the same time, the state tried to promote a new pantheon of vigilante-like men in the guise of revolutionary heroes. But the state’s control over deeply rooted cultural markets and their products was incomplete. Moreover, the same potent tools that had empowered the Party, in particular its rhetoric of revolutionary subjectivity and its harnessing of modern media technologies, were open as never before to being adopted by the very targets of its efforts at control and censure. Marginal masculinity in the early PRC, though in many ways continuous with that in China during the previous decades and centuries, marked a new epoch: men and boys deemed hooligans were able to speak out and defend themselves as heroes.

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Gong, Yuan. „Online discourse of masculinities in transnational football fandom: Chinese Arsenal fans’ talk around ‘gaofushuai’ and ‘diaosi’“. Discourse & Society 27, Nr. 1 (05.10.2015): 20–37. http://dx.doi.org/10.1177/0957926515605964.

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39

Xiao, Suowei. „The “Second-Wife” Phenomenon and the Relational Construction of Class-Coded Masculinities in Contemporary China“. Men and Masculinities 14, Nr. 5 (28.06.2011): 607–27. http://dx.doi.org/10.1177/1097184x11412171.

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In this article, the author takes a relational approach to examining the construction of class-coded forms of masculinity in contemporary China. Drawing upon ethnographic data and documentary research on thirty-one second-wife ( er nai/yiih naaih) arrangements of Chinese men (long-term, quasi-marital arrangements between a married man and an economically dependent woman), the author highlights women’s contribution in men’s articulation and negotiation of gender and class identities. Specifically, the author illustrates the multiple ways that second wives perform “gender labor” for their male partners and the differentiated meanings that women’s labor has taken on for workers and business elites. This article critiques the individual-centric approach to gender and argues that class-coded masculinities are constructed through interactions, relationships, and the labor of women.

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Peng, Altman Yuzhu, Zhen Troy Chen und Shuhan Chen. „A wen-wu Approach to Male Teenage Chinese Sports Fans’ Heteronormative Interpretation of Masculinity“. Feminist Review 134, Nr. 1 (Juli 2023): 69–85. http://dx.doi.org/10.1177/01417789231155896.

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This article analyses how performatively heteronormative, male teenage Chinese fans consume sports games through the prism of masculinity, using secondary school students’ engagement with the NBA (National Basketball Association) as a case study. Drawing on focus groups of twenty-three participants, we discover that male teenage sports fans constantly evoke elite NBA athletes as male ideals to define a desirable, heteronormative wen-wu masculinity specific to the post-reform era. In this process, they often engage in a double-standard practice, manifesting as their appropriation of the CP (coupling) rhetoric to ‘ship’ athletes and their problematisation of heterosexual women and LGBTQ fans’ similar usage of it. This double-standard practice constitutes an attempt to monopolise the interpretation of masculinity both within and outside of the sporting context. It sheds light on the heteronormative male cohort’s rejection of alternative masculinities, underscoring how aspects of gender politics unfolding in wider society are reflected in China’s teenage sports fandom.

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Chen, Siyu. „Negotiating masculinities through the game of distinction - a case study of MOBA gamers at a Chinese university“. Asian Anthropology 15, Nr. 3 (September 2016): 242–59. http://dx.doi.org/10.1080/1683478x.2016.1228182.

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Peng, Yinni. „The Cosmopolitan Dream: Transnational Chinese Masculinities in a Global Age ed. by Derek Hird and Geng Song“. China Review International 24, Nr. 3 (2017): 209–12. http://dx.doi.org/10.1353/cri.2017.0052.

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Hinsch, Bret. „Go Nation: Chinese Masculinities and the Game of Weiqi in China, written by Marc L. Moskowitz, 2013“. Nan Nü 20, Nr. 2 (03.01.2019): 364–66. http://dx.doi.org/10.1163/15685268-00202p19.

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Rømer Christensen, Hilda. „Is the Kingdom of Bicycles Rising Again?“ Transfers 7, Nr. 2 (01.06.2017): 1–20. http://dx.doi.org/10.3167/trans.2017.070202.

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This article focuses on new types of cycling in postsocialist China, especially mountain and sports biking, and on the particular entanglements of gender and class brought with them. The shift in mobility and biking from the Mao era to the postsocialist China is analyzed in the contexts of cultural-analytical notions of global assemblages and gendered interpellations. Based on Chinese newspaper materials and fieldwork in Beijing and Shanghai, the article examines the social and gendered implications of the new biking cultures. These new biking practices mainly interpellate new middle-class men and masculinities as part of an exclusive leisure culture. If the “Kingdom of the Bicycles” is going to rise again, there is a need for a broader scope that addresses access for all, including women and families, as smart bikers, as well as biking as a daily mode of transportation.

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Leung, Lai Ching, Kam Wah Chan und Kin Yuen Tam. „Reconstruction of Masculine Identities Through Caring Practices: The Experiences of Male Caregivers in Hong Kong“. Journal of Family Issues 40, Nr. 6 (07.01.2019): 764–84. http://dx.doi.org/10.1177/0192513x18823820.

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The purpose of this study was to explore from a gender perspective how masculinities might be reworked into identities of care through men taking on the role of family caregiver. A qualitative method was adopted for this research. Twenty Chinese men in Hong Kong who were the main caregivers in their families were invited for in-depth interviews to understand their views on caring and their experiences as caregivers. We identified four types of male caregiver: (a) conforming caregivers, (b) traditional caregivers, (c) transitional caregivers, and (d) transforming caregivers. Based on our findings, we argue that when men engage in caring, changes can occur in their perceptions of the value of care, their relationships with family members, and their male identities. The involvement of men in caring may lead to social change for men and transform gender relations.

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Hinsch, Bret. „The Cosmopolitan Dream: Transnational Chinese Masculinities in a Global Age, edited by Derek Hird and Geng Song, 2018“. Nan Nü 21, Nr. 1 (25.06.2019): 179–82. http://dx.doi.org/10.1163/15685268-00211p18.

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Su, Lezhou, und Derek Hird. „Conflicting Masculinities in Ha Jin’s Waiting: Talented Scholars and Ruthless Men of Action in China’s Mao and Post-Mao Eras“. NAN NÜ 23, Nr. 1 (16.08.2021): 110–36. http://dx.doi.org/10.1163/15685268-02310014.

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Abstract As a highly acclaimed novel for which Ha Jin won the U.S. National Book Award in 1999, Waiting covers the period from the early 1960s to the early 1980s, encompassing the Cultural Revolution through the early reform era. Its oft-noted central concern is the suppression of emotional life, and by extension humanity, in the totalitarian climate of Mao’s regime. This article offers a new reading, which foregrounds the novel’s use of masculinities as a central theme and driver of the plot. Through the prism of Kam Louie’s wen-wu (literary accomplishment – military prowess) dyad, this study focuses on Ha Jin’s critique of the socialist-era trajectories of two historically prominent Chinese male character types: the intellectually-oriented man of book learning and the physically-driven man of action. It shows how Waiting illuminates the conditions underlying a pervasive social and psychological paralysis of male intellectuals and the contrasting empowerment of a predatory class of nouveau riche entrepreneurs.

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Hann, Rachel. „Transgendering-assemblages: Sin Wai Kin’s trans techniques and acts of boybanding“. Critical Studies in Fashion & Beauty 15, Nr. 1 (01.06.2024): 75–97. http://dx.doi.org/10.1386/csfb_00073_1.

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This article investigates the artist Sin Wai Kin’s (單慧乾) speculative approach to drag through the prism of ‘transgendering-assemblages’. Influenced by the assemblage theory of Manuel DeLanda and Jasbir Puar, I propose that transgendering-assemblages actualize the properties of transness (Marquis Bey) through particular trans techniques (Grace E. Lavery). I introduce Sin’s more-than-human trans techniques, from make-up to costume, and approach to nonbinary storytelling to investigate identity assemblages more broadly. With explicit attention to their engagement with Chinese opera and Taoism, the speculative boyband in Sin’s Turner Prize nominated work It’s Always You (2021) prompts my proposal for ‘boybanding’ as a technique for investigating identity assemblages. The final section is focused on the genderings of East Asian masculinities in Sin’s work to argue how all gender-assemblages are also ‘racializing assemblages’ (Alexander G. Weheliye). I conclude with a provocation on what assemblage as a nonbinary concept (defined by what it does rather than what it is) can offer studies of gender.

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Davin, Delia. „Chinese Femininities, Chinese Masculinities: A Reader. Edited by Susan Brownell and Jeffrey N. Wasserstrom. [Berkeley, CA: University of California Press, 2002. xiv+460 pp. £40.00; $60.00. ISBN 0-520-21103-0.]“. China Quarterly 173 (März 2003): 214–51. http://dx.doi.org/10.1017/s0009443903250129.

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This compilation will be welcomed by all who teach courses on gender, women or the family in Chinese society. Edited by the anthropologist Susan Brownell and the historian Jeffrey Wasserstrom, the book offers a series of carefully paired essays on male and female issues that explore the historical and cultural construction of sex and gender in Chinese society.

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Chiang, Howard. „Masculinities in Chinese History. By Bret Hinsch. Lanham, Md.: Rowman & Littlefield, 2013. viii, 200 pp. $75.00 (cloth); $27.95 (paper).“ Journal of Asian Studies 74, Nr. 1 (Februar 2015): 196–97. http://dx.doi.org/10.1017/s0021911814001855.

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