Journal articles: 'Masculinity studies'

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Pinto, Samantha. "Masculinity studies." Arts and Humanities in Higher Education 10, no. 1 (February 2011): 23–30. http://dx.doi.org/10.1177/1474022210389575.

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Gray, Kishonna L. "Masculinity Studies." Feminist Media Histories 4, no. 2 (2018): 107–12. http://dx.doi.org/10.1525/fmh.2018.4.2.107.

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Gardiner, Judith Kegan. "Masculinity's Interior: Men, Transmen, and Theories of Masculinity." Journal of Men's Studies 21, no. 2 (April 1, 2013): 112–26. http://dx.doi.org/10.3149/jms.2102.112.

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Parlow, Susan B. "Masculinity as a Center, Centered Masculinity." Studies in Gender and Sexuality 12, no. 3 (July 2011): 213–20. http://dx.doi.org/10.1080/15240657.2011.585921.

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Yaeger, Dylan A. "Directions for the Study of Masculinity: Beyond Toxicity, Experience, and Alienation." British Journal of American Legal Studies 9, no. 1 (May 29, 2020): 81–113. http://dx.doi.org/10.2478/bjals-2020-0005.

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AbstractThe relationship between the law and masculinity has not been as thoroughly examined as the relationship between the law and feminism or, more generally, between the law and gender. Yet, the reach of masculinity stretches deep into the very fiber of the law. Masculinity has for too long served as an invisible bedrock on which the law founded both its substance and method. The struggle for formal equality during the last half century sought the elimination of the masculinist bias, but has only exposed the extent of the entrenchment. The popular idea is that the law exists in a removed and exalted position where it sits in judgement of a pre-existing and fully formed masculinity. Indeed, much of the internal coherence of the law is premised on the integrity of the subject and the propagation of sexual difference. Thus, the law is precluded from acknowledging or engaging with its own productive power and vacuously characterizes itself as a neutral arbiter. Today, while significant changes occur in sex and sexuality, the study of masculinity appears theoretically stagnant.Part I of this paper distinguishes between masculinity studies and the men's movement and explains the relationship of each to feminist theory. Part II looks at how the power of the law works and how masculinity studies is an effective tool to help understand how that power manifests and is employed. Part III examines the relationship between feminist legal theory and masculinity studies with a particular focus on two areas where I view masculinity studies as having successfully employed insights from feminist theory. Finally, Part IV considers four areas where I suggest masculinity studies could better incorporate certain insights from feminist theory, which would result in a more rigorous understanding of the relationship among power, masculinity, and law, and point masculinity studies in a more nuanced direction. To advance this critique, the paper analyzes underlying arguments that support the power of law based in classic liberal political theory. It employs recurrent critiques of the law, and of liberalism more generally, found in Feminist Legal Theory, Critical Race Theory, Queer Theory, and Critical Legal Studies to reveal the law as always already intertwined with masculinity.

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Hennen, Peter, Rachel Adams, and David Savran. "The Masculinity Studies Reader." Contemporary Sociology 32, no. 3 (May 2003): 337. http://dx.doi.org/10.2307/3089183.

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Amar, Paul. "Middle East Masculinity Studies." Journal of Middle East Women's Studies 7, no. 3 (2011): 36–70. http://dx.doi.org/10.2979/jmiddeastwomstud.7.3.36.

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Hobbs, Alex. "Masculinity Studies and Literature." Literature Compass 10, no. 4 (March 19, 2013): 383–95. http://dx.doi.org/10.1111/lic3.12057.

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Seymour, Kate. "Imprisoning masculinity." Sexuality and Culture 7, no. 4 (December 2003): 27–55. http://dx.doi.org/10.1007/s12119-003-1017-3.

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Rodino-Colocino, Michelle, Lauren J. DeCarvalho, and Aaron Heresco. "Neo-Orthodox Masculinities on Man Caves." Television & New Media 19, no. 7 (June 1, 2017): 626–45. http://dx.doi.org/10.1177/1527476417709341.

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Male exclusive spaces enable and dismiss discussion of misogynist violence, as they did during the 2017 U.S. presidential election. In the decade and a half prior, men-only, homosocial, domestic “man caves” became a cultural trend. Given man caves’ popularity and potential to enable patriarchal oppression, we ask: what do man caves suggest about masculinity’s vitality in an era wherein patriarchy reigns, but challenges to hegemonic masculinity are evident? To answer, we textually analyze Man Caves, DIY (Do-It-Yourself) cable channel’s renovation reality show. From a feminist perspective, we examine how Man Caves constructs “neo-orthodox masculinity,” our term for masculinity that recovers and challenges old forms of masculine capital. Through mutually contradictory themes, Man Caves makes over masculinity in ways that respond to feminism as a movement to end patriarchy. We conclude by considering how feminist anger, hope, and activism may exploit the vulnerabilities that neo-orthodox masculinity highlights.

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Carman, Jon-Michael. "Abimelech the manly man? Judges 9.1-57 and the performance of hegemonic masculinity." Journal for the Study of the Old Testament 43, no. 3 (March 2019): 301–16. http://dx.doi.org/10.1177/0309089217720620.

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Feminist readings have long noted the gender anxiety present in the closing portion of Judges 9.1-57 where, in his last moments, Abimelech implores his armor bearer to cut him down lest he be remembered as a man killed by a woman. Utilizing Abimelech’s dying, gendered fear as a point of departure, the present study undertakes a ‘masculinist’ reading of Judges 9.1-57, exploring the ways in which Abimelech’s anxiety regarding his status as a ‘true man’ are present in the narrative. Adopting a model of idealized Hebrew masculinity derived from David Clines’ seminal work on David and augmented by recent scholarship on masculinity readings and the Hebrew Bible, the analysis demonstrates that Abimelech is a ‘subordinate’ male desperately seeking to act as a ‘hegemonic’ male. Ultimately, however, Abimelech’s performance of idealized masculinity falls short as he fails in the categories of martial prowess, wise and persuasive speech, and peer to peer bonding.

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Glancy, Jennifer A. "Unveiling Masculinity." Biblical Interpretation 2, no. 1 (1994): 34–50. http://dx.doi.org/10.1163/156851594x00033.

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AbstractMark's account of the execution of John the Baptist offers an occasion to raise questions about understandings of gender both in the ancient world and today. Whether or not Mark demonizes women and their capacity for power may be an undecidable question; we can more certainly establish that modern readers have offered interpretations molded by their own fears about female subjectivity. These assumptions have equally infected scholarly and popular interpretations, obscuring the boundary between the two. This paper pursues two major lines of inquiry. First, it explores assumptions about gender, especially masculinity, that shape Mark 6:17-29. Second, it highlights tendencies in late nineteenth and twentieth century thinking about gender to show how these tendencies overdetermine readings of the Markan text.

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Hirsch, Dafna, and Dana Grosswirth Kachtan. "Is “Hegemonic Masculinity” Hegemonic as Masculinity? Two Israeli Case Studies." Men and Masculinities 21, no. 5 (March 3, 2017): 687–708. http://dx.doi.org/10.1177/1097184x17696186.

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In this article, we consider Connell’s theory of masculinity through a phenomenon we encountered in our respective research projects, one focusing on the construction of masculinity among early Zionist ideological workers and the other focusing on present-day military masculinities and ethnicity in Israel. In both contexts, a bodily performance which marks the breach of “civilized behavior” is adopted in order to signify accentuated masculinity. In both, a symbolic hierarchy of masculinities emerges, in which Arabs—and in the case of Golani soldiers, also “Arab Jews,” that is, Jews who descended from Arab countries—are marked as more masculine than hegemonic Ashkenazi men (i.e., men of European descent). Thus, while our case studies support Connell’s argument that masculinity may be practiced in various ways, the hierarchical relationship between masculine styles appears to be more multilayered than Connell’s theory suggests. We connect the tension between masculine status, understood as a location within a symbolic hierarchy of masculinities, and social status in our case studies to the contradiction at the heart of modern masculinity. We argue that in order to account for this tension, which may arise in specific interactional contexts, we need a concept of masculinity as a cultural repertoire, of which people make situated selections. The repertoire of masculinity is where the elements and models that organize both masculine practice and perceptions concerning masculinity are stored. While selections from the repertoire of masculinity cannot be conceived as voluntary, the conventional nature of cultural repertoires allows for some leeway in the selections that people make. Hence, it allows for a more flexible relationship between social positions and masculine styles.

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Sen, Sanghita. "Indian Masculinity: An Important Intervention in Gender and Masculinity Studies." Anthropological Quarterly 91, no. 3 (2018): 1105–18. http://dx.doi.org/10.1353/anq.2018.0051.

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Gottzén, Lucas, and Ulf Mellström. "Changing and globalising Masculinity Studies." NORMA 9, no. 1 (January 2, 2014): 1–4. http://dx.doi.org/10.1080/18902138.2014.892267.

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Mohr, Sebastian. "The biopolitics of masculinity (studies)." NORMA 14, no. 4 (October 2, 2019): 199–205. http://dx.doi.org/10.1080/18902138.2019.1689473.

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Michasiw, Kim. "Camp, Masculinity, Masquerade." differences 6, no. 2-3 (July 1, 1994): 146–73. http://dx.doi.org/10.1215/10407391-6-2-3-146.

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Adams, R. "MASCULINITY WITHOUT MEN." GLQ: A Journal of Lesbian and Gay Studies 6, no. 3 (January 1, 2000): 467–78. http://dx.doi.org/10.1215/10642684-6-3-467.

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Morris, Edward W., and Kathleen Ratajczak. "Critical Masculinity Studies and Research on Violence Against Women: An Assessment of Past Scholarship and Future Directions." Violence Against Women 25, no. 16 (November 12, 2019): 1980–2006. http://dx.doi.org/10.1177/1077801219875827.

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This article investigates the role of critical masculinity theory on the field of violence against women (VAW). We conduct a meta-analysis to discern which theories of masculinity have been used within the journal Violence Against Women over the past 25 years. This search revealed that many articles use masculinity concepts but do not always articulate explicit theories of masculinity. We review hegemonic masculinity and male peer support, two of the most commonly used theories of masculinity and violence. We then discuss new developments within masculinity scholarship, including theories of manhood acts, inclusive masculinity, and hybrid masculinity, and consider how these perspectives can enhance the already robust scholarship on masculinity and VAW.

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Franco, Bibiana Edivey Castro, and Jaime Alberto Carmona Parra. "Masculinity in Universities: State of the Art." Masculinities & Social Change 10, no. 1 (February 21, 2021): 77. http://dx.doi.org/10.17583/mcs.2021.5487.

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This article provides the result of a review of existing masculinity research within the university context. The objective of the present study was to determine the topics of analysis, characteristics, and tendencies of recent studies in this field. A search was performed in Scopus and Ebsco, using the search terms: masculinity and university students, which yielded 72 studies for analysis. The most commonly-explored topics among the investigations reviewed were as follows: the construction of masculinity, masculine social norms and gender stereotypes, romantic relationships, masculinity and health, attitudes toward sexual minorities and their effects, masculinity and violence, and masculinity and alcohol consumption. It was concluded that the shaping of masculinity in the university environment is a complex experience, influenced by the intermixing of traditional masculinity and vested with cultural, social, historical, and personal factors.

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Kidd, Bruce. "Sports and masculinity†." Sport in Society 16, no. 4 (May 2013): 553–64. http://dx.doi.org/10.1080/17430437.2013.785757.

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Levant, Ronald F. "The Masculinity Crisis." Journal of Men’s Studies 5, no. 3 (February 1997): 221–31. http://dx.doi.org/10.1177/106082659700500302.

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Ward, Graham. "Theology and Masculinity." Journal of Men's Studies 7, no. 2 (January 1, 1999): 281–86. http://dx.doi.org/10.3149/jms.0702.281.

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Stanley, Timothy. "Punch-Drunk Masculinity." Journal of Men's Studies 14, no. 2 (January 1, 2006): 235–42. http://dx.doi.org/10.3149/jms.1402.235.

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Waling, Andrea. "Rethinking Masculinity Studies: Feminism, Masculinity, and Poststructural Accounts of Agency and Emotional Reflexivity." Journal of Men’s Studies 27, no. 1 (June 27, 2018): 89–107. http://dx.doi.org/10.1177/1060826518782980.

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The past decades have seen a broadening of critical masculinity studies, where terms like the metrosexual, and frameworks like hegemonic masculinity have become staples in the study of men. Although helpful, such terms denote a categorical experience that is either taken up or rejected by men. If rejected, new identities and forms of masculinity emerge to explain away what men are doing and feeling regarding their masculine identity, with little reflection on the question of men’s agency. Drawing from feminist accounts of agency and emotional reflexivity, this article provides an overview of how categorical analyses have become embedded within the study of masculinity, and how they continue to paint masculinity as a static and fixed entity despite their attempts to theorize its fluid multiplicity. In this work, I challenge men and masculinity scholars to return our analytical gazes to our descriptions of masculinity, and encourage the return to feminist theorizing.

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Alexander, Susan M., and Katie Woods. "Reality Television and the Doing of Hyperauthentic Masculinities." Journal of Men’s Studies 27, no. 2 (September 20, 2018): 149–68. http://dx.doi.org/10.1177/1060826518801529.

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This study examines American masculinity as constructed in 136 reality television programs airing between 1948 and 2016 with an all-male or predominately male cast. We argue that televised reality programs reveal a new form of hegemonic American masculinity, namely, hyperauthentic masculinity. Hyperauthentic masculinity appears to be grounded in essential male traits, but is rather a reflexive process allowing White male viewers to imagine (re)creating a White male utopia in which they have economic and cultural dominance. Unlike previous studies that claim that reality television allows men to escape into a frontier masculinity of the past, we argue these programs encourage White men today to actively do masculinity and, more important, to believe doing hegemonic masculinity is desirable and worth fighting for.

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Fine, Leigh E. "The McElroy Brothers, New Media, and the Queering of White Nerd Masculinity." Journal of Men’s Studies 27, no. 2 (August 21, 2018): 131–48. http://dx.doi.org/10.1177/1060826518795701.

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Nerd masculinity is in the midst of a cultural rebirth. Podcasters the McElroy Brothers—Justin, Travis, and Griffin—are exemplars of how nerds queer contemporary masculinity discourse. Their podcasts’ multidimensional characters, bodily practices, and inclusive language reconstruct a nerd masculinity that does not pine for hegemonic masculinity as nerd media of the past. However, while the Brothers’ performance of masculinity may illuminate new frontiers for the inclusion of gender and sexual diversity, it yet retains an inextricable connection to their Whiteness. Thematic analysis of 41 episodes across three of the McElroy’s properties shows how the Brothers reconceptualize nerd masculinity while highlighting their lack of transformative attention to matters of race.

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Messner, Michael A. "Men Studying Masculinity: Some Epistemological Issues in Sport Sociology." Sociology of Sport Journal 7, no. 2 (June 1990): 136–53. http://dx.doi.org/10.1123/ssj.7.2.136.

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This paper evaluates a growing genre of studies of masculinity and sport. It is argued that sport sociology, like sociology in general, has become more gender conscious but not necessarily more feminist. Feminist critiques of objectivism and value-free sociology and feminist calls for a values-based feminist standpoint are discussed. Two responses to feminism by male scholars—antifeminist masculinism and profeminism—are discussed and critically analyzed. Finally, it is argued that studies of masculinity and sport are more likely to tell a true story if they are grounded in an inclusive feminism, which utilizes multiple standpoints that take into account the intersections of class, race, gender, and other systems of domination and subordination.

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Samuel, Geoffrey. "Islamic piety and masculinity." Contemporary Islam 5, no. 3 (June 29, 2011): 309–22. http://dx.doi.org/10.1007/s11562-011-0163-x.

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Singh, Sukhdev. "Nāgaraka in the Kāmasūtra: An Introduction to Masculinity in Early India." Masculinities & Social Change 10, no. 1 (February 21, 2021): 54. http://dx.doi.org/10.17583/mcs.2021.5933.

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The idea of masculinity is malleable in the Kāmasūtra. This study pinpoints the factors that build or refashion masculinity. It hinges on the economic stability or declination, and undergoes changes accordingly. This study suggests that economic declination might create a category of service providers, for instance, the veśyā, sub-Nāgaraka and the tṛtīyā prakṛti, or third nature, person who corroborate malleability and fluidity of masculinity. This study also suggests that idea of masculinity is disturbed when females enter the masculine domain of kāma-related knowledge. Overall, kāma is not exclusively concerned with masculinity.

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Springer, Kristen W., and Dawne M. Mouzon. "One Step Toward More Research on Aging Masculinities: Operationalizing the Hegemonic Masculinity for Older Men Scale (HMOMS)." Journal of Men’s Studies 27, no. 2 (October 28, 2018): 183–203. http://dx.doi.org/10.1177/1060826518806020.

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Extensive research has documented how hegemonic conceptions of masculinity shape men’s behaviors, beliefs, and health. However, most research focuses on younger men and most datasets of aging adults do not include measures of masculinity. This two-pronged omission renders older men relatively invisible. Part of the reason for this invisibility is the lack of reliable, validated measures of masculinity applicable to aging men. In this project, we document, describe, and validate an eight-item hegemonic masculinity measure administered to more than 1,000 older men (~65 years old). Multivariate analyses predicting gender-typed hobbies consistently validate this Hegemonic Masculinity for Older Men Scale (HMOMS), pointing to the HMOMS as an exciting new option for further exploring the nuances and correlates of masculinity ideals among aging men.

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Igaeva, K. V., and N. V. Shmeleva. "Typology of masculinity in fashion studies." Vestnik of Minin University 7, no. 2 (June 7, 2019): 15. http://dx.doi.org/10.26795/2307-1281-2019-7-2-15.

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Plain, Gill. "Masculinity Studies and Feminist Theory (review)." MFS Modern Fiction Studies 49, no. 2 (2003): 396–98. http://dx.doi.org/10.1353/mfs.2003.0034.

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Hall, Donald E. "THE END(S) OF MASCULINITY STUDIES." Victorian Literature and Culture 28, no. 1 (March 2000): 227–37. http://dx.doi.org/10.1017/s106015030028114x.

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IN THE NEAR DECADE SINCE Herbert Sussman published this journal’s last review essay on the study of masculinities (in VLC 20 from 1992), we in the U.S. have engaged in a heated national debate over “gays in the military,” have participated in a wonderfully perverse (to my mind) public discussion on whether or not oral sex is really “sex,” have seen a muscle-bound ex-wrestler elected governor of Minnesota and a cross-dressing “bisexual” basketball player make national sports headlines for his skills on the court and in front of the makeup mirror. Issues of masculinity — specifically, issues of self-control, proper and improper forms of male self-expression, and the importance (or lack thereof) of traditional adult male “role models” for youth — have been raised by or figured in all of these controversies. Frankly, I have loved the 1990s, have found it a time of enormously entertaining and productive social, cultural, and, yes, scholarly confusion and dynamism. At its best, the decade saw the tackling of some of the most profound issues imaginable regarding the intertwined nature of identity, performance, and politics. At its worst, of course, it simply saw the rehashing of dreary, formulaic answers to some of the toughest questions it dared to pose (a media-encouraged policy of “Oh, ask, please ask, . . . but first let’s promise not to tell each other anything that we don’t particularly want to hear”).

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Mellström, Ulf. "The current predicament of masculinity studies." NORMA 14, no. 1 (January 2, 2019): 1–2. http://dx.doi.org/10.1080/18902138.2019.1587236.

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Rodriguez, Nelson M. "Queering the Course of Masculinity Studies." Journal of Curriculum and Pedagogy 4, no. 2 (December 2007): 107–12. http://dx.doi.org/10.1080/15505170.2007.10411654.

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Buick, Stephen, and Bruce R. Smith. "Shakespeare and Masculinity." Sixteenth Century Journal 34, no. 1 (April 1, 2003): 247. http://dx.doi.org/10.2307/20061373.

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Vassiliadou, Dimitra. "Masculinity on Stage." Aspasia 13, no. 1 (March 1, 2019): 12–30. http://dx.doi.org/10.3167/asp.2019.130104.

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Based on some forty duels that took place in Athens between 1870 and 1918, this article examines the different connotations middle-class dueling assumed in the political culture of the period. Drawing on newspaper articles, monographs, domestic codes of honor, legal texts, and published memoirs of duelists, it reveals the diversified character of male honor as value and emotion. Approaching dueling both as symbol and practice, the article argues that this ritualistic battle was imported to Greece against a background of fin de siècle political instability and passionate calls for territorial expansion and national integration. The duel gradually became a powerful way of influencing public opinion and the field of honor evolved into a theatrical stage for masculinity, emanating a distinct glamor: the glamor of a public figure who was prepared to lay down his life for his principles, his party, the proclamations he endorsed, and his “name.”

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O’Loughlin, Julia I., Daniel W. Cox, John S. Ogrodniczuk, and Carl Andrew Castro. "The Association Between Traditional Masculinity Ideology and Predictors of Military to Civilian Transition Among Veteran Men." Journal of Men’s Studies 28, no. 3 (March 15, 2020): 318–38. http://dx.doi.org/10.1177/1060826520911658.

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Although there is ample evidence that endorsement of traditional masculinity ideology may negatively affect veteran men’s military to civilian transition, it remains unclear which specific facets of traditional masculinity are most likely to impede successful transition to civilian life. To better understand the association between traditional masculinity ideology and veteran transition, this study sought to examine the relationship between five facets of traditional masculinity ideology (restrictive emotionality, avoidance of femininity, toughness, dominance, and self-reliance) and four factors associated with difficult veteran transition (posttraumatic stress disorder [PTSD], depression, perceived social support, and alcohol-related problems) in ( N = 289) veteran men. Results indicate that restrictive emotionality was the most significant contributing facet of traditional masculinity ideology to PTSD, depression, and perceived social support, whereas avoidance of femininity was the masculinity facet most significantly associated with alcohol-related problems. Theoretical and clinical implications are discussed.

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Larson, Jennifer. "Paul's Masculinity." Journal of Biblical Literature 123, no. 1 (2004): 85. http://dx.doi.org/10.2307/3268551.

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Huggins, Mike. "“Manufactured” Masculinity." Journal of Sport History 39, no. 1 (April 1, 2012): 147–56. http://dx.doi.org/10.5406/jsporthistory.39.1.147.

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Briggs, Will. "‘A Man's Gotta Do What a Man's Gotta Do?’: The Criticism of Hegemonic Masculinity in Judges 19.1–20.7." Journal for the Study of the Old Testament 42, no. 1 (September 2017): 51–71. http://dx.doi.org/10.1177/0309089216670550.

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This article contributes to the growing conversation surrounding masculinity in the Hebrew Bible by examining the Levite's performance of masculinity in Judg. 19.1–20.7. It critiques the dominant conception of ideal, or hegemonic, masculinity within the Hebrew Bible in two stages. First, it portrays the Levite's attempts to navigate the competing demands for the behavior of a hegemonic male as ultimately leading to the tragic, outrageous death of the pilegesh. Second, it depicts the Levite's subsequent successful performance of hegemonic masculinity as causing the tragic, outrageous events following the Levite's departure from the narrative. Thus, Judg. 19.1–20.7 joins other biblical texts in attempting to renegotiate the conception of hegemonic masculinity in the Hebrew Bible.

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Drianus, Oktarizal. "HEGEMONIC MASCULINITY: Wacana Relasi Gender dalam Tinjauan Psikologi Sosial." Psychosophia: Journal of Psychology, Religion, and Humanity 1, no. 1 (October 24, 2019): 36–50. http://dx.doi.org/10.32923/psc.v1i1.867.

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Today, the world is languishing in a patriarchal structure. This patriarchal domination not only harms women, but also men, children, the elderly, and marginalized groups. Gender mainstreaming extends its studies not only to femininity but to parenting (motherhood and fatherhood), early childhood. In addition, gender also extends to the realm of masculinity or male studies. In this case, the psychology of gender underlines this phenomenon with hegemonic masculinity discourse. Masculinity is seen from the dominance of the spaces of life both public and private. This paper examines the ideology of hegemonic masculinity as the most desirable theoretical response to Critical Men Studies (CSM). This elaboration of the Hegemonic Masculinity concept is useful as a 'binocular tool' that is operational for empirical studies of masculinity.

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Srivastava, Sanjay. "Modi-Masculinity." Television & New Media 16, no. 4 (April 6, 2015): 331–38. http://dx.doi.org/10.1177/1527476415575498.

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Wickman, Jan. "Masculinity and female bodies." NORA - Nordic Journal of Feminist and Gender Research 11, no. 1 (January 2003): 40–54. http://dx.doi.org/10.1080/08038740307272.

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Antoniou, M. "Book Review: Female Masculinity." Feminist Theory 1, no. 3 (December 1, 2000): 381–82. http://dx.doi.org/10.1177/146470010000100313.

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Asikainen, Susanna. "The Masculinity of Jeremiah." Biblical Interpretation 28, no. 1 (March 12, 2020): 34–55. http://dx.doi.org/10.1163/15685152-00281p03.

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Abstract Although the majority of the Hebrew Bible prophets are men, their masculinity has rarely been examined. This article analyzes the masculinity of Jeremiah vis-à-vis traditional hegemonic ideals of masculinity. These ideals include sexual, physical, and inner strength as well as authority and persuasive speech. The book of Jeremiah values these traditional ideals but Jeremiah himself is not a hegemonically masculine man. He does not exhibit sexual strength since he is not married and has no children. He lacks masculine authority when he does not succeed in persuading his opponents. Whereas God shows masculine physical strength, Jeremiah does not defend himself against his opponents. Jeremiah also lacks inner strength when he complains to God in his so-called confessions.

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Allan, Jonathan A. "Masculinity as cruel optimism." NORMA 13, no. 3-4 (April 17, 2017): 175–90. http://dx.doi.org/10.1080/18902138.2017.1312949.

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de Boise, Sam. "Editorial: is masculinity toxic?" NORMA 14, no. 3 (July 3, 2019): 147–51. http://dx.doi.org/10.1080/18902138.2019.1654742.

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Armengol, Josep M. "Past, Present (and Future) of Studies of Literary Masculinities: A Case Study in Intersectionality." Men and Masculinities 22, no. 1 (March 12, 2019): 64–74. http://dx.doi.org/10.1177/1097184x18805552.

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Abstract:

This article offers an overview of studies of literary masculinities. After tracing their origins and development within the broader field of masculinity studies, it continues by illustrating the present applications of masculinity studies to literary criticism, ranging from studies of female to “ethnic” (i.e., both white and non-white) masculinities in literature, among others. This article concludes by showing that, as in the case of masculinity studies in general, current studies of literary masculinities could and should continue to draw on critical insights from intersectionality, as illustrated by rereading Douglass’ autobiographical slave (1845). Narrative from the perspective of both masculinity and whiteness studies.

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Journal articles on the topic 'Masculinity studies'

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