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Journal articles on the topic 'Western masculinity'
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1
Green, David. "What Men Want? Initial Thoughts on the Male Goddess Movement." Religion and Gender 2, no. 2 (February 19, 2012): 305–27. http://dx.doi.org/10.1163/18785417-00202007.
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This article examines the sociological dynamics of a number of contemporary Pagan men who venerate goddesses. Rejecting both mythopoetic and normative Western social constructions of masculinity, the Male Goddess Movement (MGM) equates social problems with traits usually associated with masculinity such as aggression and competitiveness. The MGM is built around the interiorization of the female antitype as a form of liberation from these dogmas of masculinity. In this respect ritual practice centred on Goddesses becomes of central importance to the performance of non-essentialized and enchanted forms of masculinity. This interiorization and ritualization has importance for both theory and practice. In sociological terms the MGM marks a new form of gendered religious practice which deliberately resists epistemological labels such as ‘modern’ or ‘postmodern’. Within Contemporary Paganisms it marks a new second wave of masculinist consciousness which, contrary to mythopoetic constructions of masculinity, seeks to dismantle essentialist forms of gender difference.
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Pelayo Sañudo, Eva. "NEVER-AGING STORIES: AGE, MASCULINITY AND THE WESTERN MYTH IN THE ELECTRIC HORSEMAN." Revista de Estudios Norteamericanos, no. 24 (2020): 181–201. http://dx.doi.org/10.12795/ren.2020.i24.09.
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According to Gabriela Spector-Mersel there are no cultural models for old men, in comparison to the easily available scripts in early and middle adulthood. As such, this is a considerably unsettling phase of negotiation for men as they need to (re)define their identity and their sense of masculinity particularly when aging. The masculinity embodied by the cowboy prototype certainly fits this model that sees masculinities as a “temporal script” (67). In the classic 1979 movie The Electric Horseman, directed by Sydney Pollack, the factor of age runs as a subtext that not only informs masculine identity but also takes on a broader significance to express an important cultural transformation. Instead of simply focusing on the effects of the passing of time for an individual man, the film explores the changes in US society through one of its most celebrated cultural icons, the cowboy. To analyze Sonny Steele’s distinctiveness within hegemonic ageless narratives in The Electric Horseman, this article will set him alongside two archetypal figures of the genre of the western: the cowboy and the horse, which serves as a key vehicle of the character’s own exalted masculinity. This critical approach shows how the prevailing model of youthful or ageless masculinity in cowboy stories can thus be challenged.
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Sul, Hea-sim. "The Major Agendas for Western Masculinity Studies." Gender and Culture 10, no. 2 (December 31, 2017): 7–44. http://dx.doi.org/10.20992/gc.2017.12.10.2.7.
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Cook, Ian. "Western Heterosexual Masculinity, Anxiety, and Web Porn." Journal of Men's Studies 14, no. 1 (October 1, 2005): 47–63. http://dx.doi.org/10.3149/jms.1401.47.
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Spector-Mersel, Gabriela. "Never-aging Stories: Western Hegemonic Masculinity Scripts." Journal of Gender Studies 15, no. 1 (March 2006): 67–82. http://dx.doi.org/10.1080/09589230500486934.
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Jarman-Ivens, Freya. "Book Review: Masculinity and Western Musical Practice." Men and Masculinities 15, no. 3 (July 25, 2012): 336–39. http://dx.doi.org/10.1177/1097184x12438770.
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Hiramoto, Mie. "Wax on, wax off: mediatized Asian masculinity through Hollywood martial arts films." Text & Talk 35, no. 1 (January 1, 2015): 1–23. http://dx.doi.org/10.1515/text-2014-0028.
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AbstractThis paper examines the mediatization of Asian masculinity in representative Hollywood martial arts films to expose the essentialism on which such films rely. Asian martial arts films are able to tap into viewers’ familiarity with idealized images of Asian masculinity; such familiarity is an essential part of the pleasure provided by these films and hence of their economic success. This study focuses on non-Asian (that is, western) protagonists’ appropriation of Asian masculinity because it succinctly encapsulates precisely how western hegemonies co-opt and commodify Asian-ness for their own purposes. Such appropriation is a use of intertextuality that not only allows western viewers to easily access a simplified model of Asian masculinity, but also allows them to reference earlier works to further facilitate the mediation and mediatization of Asian masculinity. This is a process which continues to Other and exoticizes Asian identities, even as it ostensibly carves out a niche for Asian bodies and identities in the institution of the film industry.
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Hall, Matthew. "The man problem: destructive masculinity in Western culture." NORMA 12, no. 2 (April 3, 2017): 176–79. http://dx.doi.org/10.1080/18902138.2017.1313506.
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Doroholschi, Claudia Ioana. "Masculinity, Parody and Propaganda in the “Transylvanians” Trilogy." Gender Studies 19, no. 1 (December 1, 2020): 90–108. http://dx.doi.org/10.2478/genst-2021-0006.
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Abstract The article focuses on the successful series of Red Westerns/Easterns produced in Romania in the late 1970s and early 1980s, known as the “Transylvanians” trilogy. The article will look at the films in the specific context of the period, one characterized by the increasingly idiosyncratic evolution of the Romanian communist regime and by growing economic difficulties, and will examine the way in which the films construct models of masculinity at the intersection between three different types of masculine models: those of the American Western (whether adopted or parodied), those of traditional Romania (such as the idealized, wise peasant), and masculine typologies derived from communist propaganda. I will argue that the films skillfully balance the tension between a critique of American models, in the face of which Romanian models emerge as superior, and legitimizing themselves as well as relying heavily in their entertainment value on the very models of the American Western they are supposed to subvert.
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Igaeva, Ksenia V., and Natalia V. Shmeleva. "Transformation of Masculinity in the Russian Cinema." Observatory of Culture 18, no. 2 (May 31, 2021): 140–48. http://dx.doi.org/10.25281/2072-3156-2021-18-2-140-148.
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The article discusses the issues of gender identity and the crisis of masculinity in the Soviet and post-Soviet cinema in comparison with Western films. Social instability becomes the basis for rethinking cultural identity and expanding the typology of masculinity. This imbalance is most clearly visible in the cinema, which is a beneficial environment for actualizing problematic socio-cultural issues and forming some gender stereotypes and normative behaviors that later enter everyday reality. Following the West, the Russian cinema also focuses on the substantive side of the concept of “masculinity”, which is based on the specifics of national identity, traditional goals and social foundations. It is significant that the hegemonic masculinity characteristic of the Western cinema was not basically common in the Soviet era, whose masculinity model was the image of a leader, a worker, and, in the post-war period, a front-line soldier. The collapse of the Soviet Union and the beginning of capitalist relations in Russia caused the overthrow of former cultural values and the crisis of Soviet identity. The suppression of the male characters’ “sensitivity” was replaced by a total emancipation and sexuality, which can be witnessed in the abundance of scenes of a sexual nature in the films of the 1990s. However, in the post-Soviet cinema, the focus on the values of Western culture, in which a crisis of masculinity was already evident, stimulated the interest in the Russian image of masculinity, which initially manifested itself in romanticizing the image of a “fair gangster,” and later — in the appeal to traditional Russian and Soviet heroes. Since the 2010s, the glorification of the Russian criminal past has declined, opening the space for the emergence of new types of Russian masculinity. The general context of these transformations is represented by the changes of masculinity from the Soviet traumatic, through the post-Soviet (crisis) to the contemporary one.
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Alharbi, Sarah A. H., Iris J. Holzleitner, S. Adil Saribay, Benedict C. Jones, and Anthony J. Lee. "Does Self-rated Attractiveness Predict Women’s Preferences for Facial Masculinity? Data From an Arab Sample." Adaptive Human Behavior and Physiology 7, no. 2 (March 8, 2021): 105–13. http://dx.doi.org/10.1007/s40750-021-00163-7.
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Abstract Objectives Because more attractive women may be better able to attract and/or retain masculine mates, many researchers have proposed that women who consider themselves to be more physically attractive will show stronger preferences for men displaying masculine facial characteristics. Empirical evidence for this putative association between women’s self-rated attractiveness and preference for facial masculinity has come almost entirely from studies of Western women. Thus, we investigated whether this pattern of results also occurs in a sample of non-Western women. Methods We investigated the relationship between self-rated attractiveness and facial-masculinity preferences in a sample of Arab women (N = 281). Facial-masculinity preferences were assessed from attractiveness judgments of masculinized versus feminized versions of face images. Results By contrast with previous findings for Western women’s self-rated attractiveness, we observed no compelling evidence that Arab women who considered themselves to be more attractive showed stronger preferences for masculine men. Conclusions Our results suggest that previously reported associations between self-rated attractiveness and masculinity preferences might be somewhat culture specific, potentially reflecting cultural differences in typical mating strategies.
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Ulmer, Jesse Gerlach. "Shane and the Language of Men." arcadia 53, no. 1 (June 4, 2018): 72–88. http://dx.doi.org/10.1515/arcadia-2018-0005.
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AbstractJane Tompkins has argued that a deeply conflicted relationship exists between men and language in the Western. Deploying too much language emasculates Western heroes, men who privilege action over talk. For support, Tompkins turns to a number of moments in Shane, the 1953 film adaptation of the 1949 novel of the same title by Jack Schaefer. Tompkins argues that the film constructs a model of masculinity that wholly rejects language, a move that is destructive and exploitative to self and others. However, a close reexamination of the novel reveals a model of masculinity that is more positive and flexible towards language and gender than Tompkins’s views on the Western suggest. A close rereading of the novel shows that men in Westerns do not always use talk and silence to subjugate women and others, and that the valuing of language over action does not always end in violence or exploitation. Furthermore, the film adaptation of the novel will be examined, a work that occupies a more cherished place in American culture than the novel, a situation that is the reverse of traditional cultural hierarchies in which the literary source material is privileged over the film adaptation. Ultimately, the novel and film are engaging in different ways, yet Schaefer’s novel, rather than being relegated to middle school literature classrooms, rewards serious critical and scholarly attention, particularly in the context of the film adaptation and critical discourse on the representation of masculinity in the Western.
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Campbell, Neil. "“Walking into the World of the Western”: David Michôd’s „The Rover” as Australian Post-Western." Studia Filmoznawcze 38 (June 21, 2017): 45–58. http://dx.doi.org/10.19195/0860-116x.38.4.
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This article argues that David Michôd’s The Rover is a“post-Western” film in the sense that it utilizes Western tropes to explore the consequences of settler-colonialism in aglobal context. Whilst “remembering” the US Western its use of its attributes helps analyze family, land-use, capitalism, masculinity and loss in atransnational, globalized world.„WCHODZĄC W ŚWIAT WESTERNU” — ROVER DAVIDA MICHÔDA JAKO AUSTRALIJSKI POSTWESTERNArtykuł przekonuje, że film Davida Michôda The Rover jest z gatunku postwesternu w tym sensie, iż wykorzystuje westernowe toposy w celu zbadania konsekwencji osadnictwa kolonialnego w kontekście ogólnoświatowym. Jeśli się pamięta amerykański western, zastosowanie jego cech pomaga w analizie rodziny, gospodarowania ziemią, kapitalizmu, męskości i utraty w ponadnarodowym, zglobalizowanym świecie. Przeł. Kordian Bobowski
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SPALLACCI, ARNALDO. "Sport, masculinity and gender relations." Baltic Journal of Health and Physical Activity 12, Special Issue 1 (November 30, 2020): 12–21. http://dx.doi.org/10.29359/bjhpa.12.spec.iss1.02.
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The ideological and cultural approach towards sport has changed over time and must be linked with the changes in gender relations especially in the Western society. Therefore, the present paper brings to attention the relationship between men and exercise and discusses sport as an important practice for the cultural and physical construction of masculinity. The paper is a narrative analysis of the concept of sport and its socio-cultural significance over time, all presented in the context of gender relations. The analysis is based on information from European documents regarding sport and on statistical data at European level regarding the engagement of men and women in physical activities, with special attention paid to the case of Italy. Over time, the construction of masculinity has been subjected to many changes especially in Western Europe. Mainly, the transition was from the traditional dominant male figure, to the “new man”, interested in health and self-care. The social significance of sport has changed and participation in physical activity is no longer seen as a typical masculine practice being widely open to women as well. In this context, gender relations changed and masculinity now implies new dimensions.
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Peek, Wendy Chapman. "The Romance of Competence: Rethinking Masculinity in the Western." Journal of Popular Film and Television 30, no. 4 (January 2003): 206–19. http://dx.doi.org/10.1080/01956050309602857.
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Tsang, Gabriel F. Y. "Korean Men in Western film festival: The representation of filmic masculinity in five South Korean award – winning films." Science & Technology Development Journal - Social Sciences & Humanities 2, no. 3 (May 18, 2019): 5–13. http://dx.doi.org/10.32508/stdjssh.v2i3.492.
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Masculinity is volatile, subject to representation. It is both personal and collective, interchanging with historical and cultural dynamics. This essay holds a focus on Korean masculinities represented in five award-winning South Korean films. In both diachronic and international perspectives, it differentiates between ideal, real and filmic masculinities, illuminating that ancient and modern Korean masculinities do not purely stick to a fixed, expected and shared ideology. There are variations in response to personal intention, nationhood and cultural globalization. The main argument of this essay is that conventional regulation is not the sole source to influence masculinity representation. Even violation of idealized manhood could deliver a sense of masculinity. Extending this argument to the concern with international film marketing, this essay questions about whether diversification of gender features would blur Korean masculinity and create new gender identification.
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Lapanun, Patcharin. "Masculinity, Marriage and Migration." Asian Journal of Social Science 46, no. 1-2 (2018): 111–31. http://dx.doi.org/10.1163/15685314-04601006.
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This article reviews the literature on masculinity and marriages, focusing on Thai women-farang (Caucasian) men marriages and how these relationships have been conceptualised. The review highlights the shift from emphasising the political, economic and international-relations dimensions that determine marriages to agency analysis, in which individual choices are informed by local and Western cultures/norms, global opportunities and local constraints. While studies have focused on women and their agency, men’s experiences are only beginning to emerge in recent scholarship, indicating both the negotiation and vulnerability of farang men coming from a more advantageous position. Studies of Thai-farang marriages have often centred on the presence of American troops in Thailand during the Vietnam War (1965–1975), while ignoring those that date back centuries. I posit that the history of transnational marriage should be considered in terms of changing structural conditions and that the balance between structural- and agency-centred explanations must be recognised.
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Poiger, Uta G. "A New, "Western" Hero? Reconstructing German Masculinity in the 1950s." Signs: Journal of Women in Culture and Society 24, no. 1 (October 1998): 147–62. http://dx.doi.org/10.1086/495322.
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Igaeva, Ksenia. "Transformations of Hegemonic Masculinity and Functions of Female Images in Contemporary Western Films." Logos et Praxis, no. 4 (April 2020): 78–83. http://dx.doi.org/10.15688/lp.jvolsu.2020.4.7.
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The controversy about modern transformations of consumer society typically is not related to gender studies. At the same time, the spread of mass culture in the consumer society has had a significant impact on the redistribution of gender roles. Gender studies have long been dominated by the study of women's history through criticism of hegemonic masculinity as a system for the distribution of social roles, and economic inequality was only their derivative. Moreover, starting from the first decade of the XXI century, many researchers appear (M. Kimmel, S. Bordeaux, S. Robinson) striving to move away from the established tradition. Thus, according to modern researchers, the concept of "hegemonic masculinity" is controversial. However, it is generally well established in gender studies to describe the power of middle-class white men, their everyday behavior, and normative representations in culture. The purpose of this article is to identify the feedback – the growing influence of the consumption laws, as well as the consumer culture formed on their basis, on the distribution of gender roles in popular Western cinema, which is both a representation and a reinforcement of normative models of social behavior. In modern cinema, the image of a man belonging to the hegemonic type of masculinity undergoes several stylistic changes that allow preserving the former normative ideal. Male images are mimicking in the new social space that has developed in the post-industrial economy, imitating changes in the dominant type of masculinity, which, however, does not lose its power positions. At the same time, the female heroine in popular cinema fails to fundamentally change the established model of normativity: she tries on traditional male roles and becomes a consumer of established stereotypes, refusing to try to change the very system of hegemony.
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Song, Kirsten Younghee, and Victoria Velding. "Transnational Masculinity in the Eyes of Local Beholders? Young Americans’ Perception of K-Pop Masculinities." Journal of Men’s Studies 28, no. 1 (April 3, 2019): 3–21. http://dx.doi.org/10.1177/1060826519838869.
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The advancement in communication technology has created myriad online media sources through which people from different cultural backgrounds meet more frequently and easily than ever before. In this highly interconnected world, intercultural sensitivity has been the utmost important quality for global citizenship. Empirical literature on how gender norms operate across countries in the realm of a global circulation of media contents is limited. This study examines how young American individuals perceived masculinity embodied through Korean pop male band members’ bodies. Survey data suggest that U.S. cultural norms played a significant role in research participants’ ( N = 772) perception of Korean band members’ masculinity. Respondents perceived them neither highly masculine nor feminine. Such ambiguous gender images are similar to the stereotypes of Asian American males in the United States. Moreover, respondents’ perception of and evaluation of band members’ masculinity largely conform to what the concept of hegemonic masculinity suggests as ideal. Findings imply that participants construct the difference between Korean pop band members’ masculinity and the Western hegemonic masculinity ideal, and subsequently reproduce cultural distance.
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Saxton, Benjamin, and Thomas R. Cole. "No Country for Old Men: a search for masculinity in later life." International Journal of Ageing and Later Life 7, no. 2 (April 12, 2013): 97–116. http://dx.doi.org/10.3384/ijal.1652-8670.1272a5.
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As several recent studies have shown, contemporary scholarship on masculinity in later life is beset with significant limitations that mirror social and cultural aspects of the very subject that it is meant to study. Reflecting the culture at large, studies of masculinity have presupposed an unspoken, static image of midlife men as the criterion for manhood. This essay reads the protagonist of No Country for Old Men, Sheriff Ed Tom Bell, in the context of masculinity studies, age studies, and the evolution of the American Western. Both Cormac Mcarthy’s novel and the Coen brothers’ film adaptation will be addressed. We argue that, as a man who becomes deprived of the traditional props of ageless male identity, Bell offers an unexpected and intriguing instance of the search for late-life masculine identity. By the end of No Country for Old Men, Bell has departed from the traditional masculinity scripts of the American Western. He is an aging, ineffectual cowboy who has retired, renounced the violence that sustained his male dominance, and lost the moral certainty that ensured his identity. Bell is no longer certain of who he is - which leaves him free to find out what it might mean to be an old man.
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Del Río Almagro, Alfonso, and Mariano Manuel Pastrana de la Flor. "Artistic Strategies in the Face of the Questioning of Hegemonic Masculinity in Western Society: From the crisis at the end of 20th Century to its Resurgence Today." Masculinities & Social Change 7, no. 2 (June 21, 2018): 153. http://dx.doi.org/10.17583/mcs.2018.2813.
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This article sets out a study about the capacity of the artistic discourse to question the representation of concepts that support traditional hegemonic masculinity in occidental society and its mechanisms of reproduction, from the crisis of the masculinities of the 90s to the present, with the appearance of new emerging hegemonic masculinities. If at the end of the 20th century we witnessed cultural transformations that transgressed the normative ideal of Occidental masculinity, making possible the proliferation of new Masculinities, the sociocultural changes that occurred in the first decades of the 21stcentury have ended up impacting on the values underlying the dominant masculinity, provoking a new resurgence and strengthening of conservative masculinities models. For this purpose, based on the contributions of those of the Studies of Masculinity, we developed a critical analysis of the contemporary artistic strategies that, both at the end of the XX century and at present, have intervened in the construction processes of normative masculinity, altering their representation codes, visibilizing proposals of new peripheral masculinities and favouring alternative models against not hegemonic masculinities and more plural, inclusive and egalitarian.
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RICO, MONICA. "Sir William Drummond Stewart: Aristocratic Masculinity in the American West." Pacific Historical Review 76, no. 2 (May 1, 2007): 163–91. http://dx.doi.org/10.1525/phr.2007.76.2.163.
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Sir William Drummond Stewart is known mostly as the patron of artist Alfred Jacob Miller, but he is worth examining in his own right for the ways in which his travels,collecting, and fiction reveal how western myths could resonate in contexts other than the familiar project of American nationalism. This article explores how the West served as an imaginative and literal site on which Stewart constructed his masculinity. Yet the more that Stewart tried to stabilize his identity through real and textual encounters with the West, the more this ground shifted under him. For instance, Stewart's novels depict the West as a place where gender and ethnicity were unpredictable and malleable. Thus, while discourses of western adventure have often been interpreted as a straightforward narrative of violence, Stewart's romantic tourism,although fraught with contradictions, reveals how western adventure could contain multiple meanings.
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Oxlund, Bjarke, Lise Rosendal Østergaard, and Geoffrey Ngiruwonsanga Kayonde. "Men in Uniforms: Masculinity, Sexuality and HIV/AIDS in Western Rwanda." Journal of Psychology in Africa 20, no. 4 (January 2010): 601–11. http://dx.doi.org/10.1080/14330237.2010.10820418.
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Boon, Kevin. "Heroes, Metanarratives, and the Paradox of Masculinity in Contemporary Western Culture." Journal of Men's Studies 13, no. 3 (April 1, 2005): 301–12. http://dx.doi.org/10.3149/jms.1303.301.
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Rouse, Wendy. "Jiu-Jitsuing Uncle Sam." Pacific Historical Review 84, no. 4 (November 1, 2015): 448–77. http://dx.doi.org/10.1525/phr.2015.84.4.448.
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The emergence of Japan as a major world power in the early twentieth century generated anxiety over America’s place in the world. Fears of race suicide combined with a fear of the feminizing effects of over-civilization further exacerbated these tensions. Japanese jiu-jitsu came to symbolize these debates. As a physical example of the yellow peril, Japanese martial arts posed a threat to western martial arts of boxing and wrestling. The efficiency and effectiveness of Japanese jiu-jitsu, as introduced to Americans in the early twentieth century, challenged preconceived notions of the superiority of western martial arts and therefore American constructions of race and masculinity. As Theodore Roosevelt and the U.S. nation wrestled with the Japanese and jiu-jitsu, they responded in various ways to this new menace. The jiu-jitsu threat was ultimately subjugated by simultaneously exoticizing, feminizing, and appropriating aspects of it in order to reassert the dominance of western martial arts, the white race and American masculinity.
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Robertson, Janice. "Marketing masculinity, branding the book: Current gender trends in the presentation of selected boys’ adventure novels." Journal of Language and Cultural Education 4, no. 3 (September 1, 2016): 257–67. http://dx.doi.org/10.1515/jolace-2016-0035.
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Abstract Chris Bradford’s Young Samurai series, and his more recent Bodyguard Series draw on a strong sense of hegemonic masculinity to secure popularity for the protagonist. The success of these books is particularly interesting when one considers the gender agendas that are embraced by modern western society and the extent to which general opinion has altered in terms of the performance of masculinity. According to John Stephens in Ways of Being Male: Representing Masculinities in Children’s Literature and Film (2002, p. x), a problem for boys, both in narrative fictions and in the world, is that hegemonic masculinity ‘appears simultaneously to propose a schema for behaviour and to insist on their subordination as children, to conflate agency with hegemonic masculinity, and to disclose that, for them, such agency is illusory. These paradoxes are currently being increasingly dealt with as a theme in children’s literature and film’. My paper will discuss these apparent paradoxes in Chris Bradford’s novels in the context of a 21st century child readership.
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Chandra, Shefali. "Mimicry, Masculinity, and the Mystique of Indian English: Western India, 1870–1900." Journal of Asian Studies 68, no. 1 (January 27, 2009): 199–225. http://dx.doi.org/10.1017/s0021911809000023.
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This article describes the manner in which the English language took root in modern India. It does so by using gender as the unit of analysis. Building a feminist analysis on the symbolic role of culture, the author traces the history of English education in Bombay and Poona. The rise of English as the language of power in the nineteenth century was actively enabled—and further legitimated—by the patriarchal interests of Indian class and caste formation. The author analyzes English- and Marathi-language memoirs, school reports, debates in the “native” press on the content of the English education curriculum, and other cultural productions by men and women detailing their experiences and opinions of English education. Based on those sources, the author demonstrates that upper-caste masculine authority came to be yoked to the charisma of colonial English and, with that, subtly coded the English language as masculine. Consequently, the power of Indian English emerged from its ability to evade charges of cultural mimicry for certain classes, to organize native gender difference, and to express and orient (hetero)sexual desire.
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Lette, Helen. "‘Changing My Thinking With a Western Woman’: Javanese Youths’ Constructions of Masculinity." Asia Pacific Viewpoint 37, no. 2 (August 1996): 195–208. http://dx.doi.org/10.1111/apv.372007.
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Mwangi, Evan. "Masculinity and nationalism in East African hip-hop music." Tydskrif vir Letterkunde 41, no. 2 (April 20, 2018): 5–20. http://dx.doi.org/10.4314/tvl.v41i2.29671.
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East African music aligns itself with nationalistic desires while attempting to create a transnational and regional agenda that goes beyond individual nation-states. Hip-hop music appears at pains to define itself as different from the western art-forms with which it is hastily associated by instantiating localized forms and creating a different locution. This paper surveys East African hip-hop to demonstrate that the music is a productive site upon which the local, the national, and the global contest and negotiate. We demonstrate that central to the music's identity politics is the notion of masculinity, in which the construction of community is interpreted as a masculine enterprise. The audiences also invest the music with political and nationalist meanings that are fraught with sexualized readings. On the whole, the music rejects hostile nationalism but male artists tend to represent women negatively in their grand national, regional, and pan-African projects. Indirectly indicating the depth of the hegemonic masculinism they operate under, women artistes express a desire to deconstruct male constructs. At the same time they suggest that, in spite of themselves, their critique has to be cautious and subtle.
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Smith, Angela. "Just call me Dave." Journal of Language and Politics 19, no. 1 (January 15, 2020): 10–29. http://dx.doi.org/10.1075/jlp.19084.smi.
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Abstract This paper seeks to show how male politicians can draw on performances of masculinity to appeal to voters. The paper uses former UK Prime Minister David Cameron as an example of how performances of masculinity interact with the opportunistic use of populist forms of political engagement. It argues that while Cameron’s performances of populism are often situated in compatible policy initiatives such as the “big society”, we can also identify a more sustained deployment of masculine discourse in “performances” of alignment with the people. This paper shows how these gendered performances of political leaders mirror changes in society, while exploring how they can also be politically hazardous. Whilst the “new man” might appeal to Western voters, this paper shows how Cameron draws on this performance of masculinity in his first term as UK prime minister; at the same time, showing the limits to such appeal in an age of austerity.
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Whisnant, Clayton J. "Styles of Masculinity in the West German Gay Scene, 1950-1965." Central European History 39, no. 3 (September 2006): 359–93. http://dx.doi.org/10.1017/s0008938906000136.
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Since the end of the 1990s, the study of masculinity within German scholarship has made considerable progress, especially in moving beyond the close association made between German manhood and militarism.1 While the figure of the soldier remains crucial for an understanding of masculinity in Germany (as well as the rest of the Western world) during the late nineteenth and early twentieth centuries, scholars have increasingly recognized that any culture includes multiple definitions and representations of manhood—even one so thoroughly saturated by the figure of the soldier as Germany was during the Nazi era.2 Increasingly, the goal of research has been to uncover how masculinity is not only represented in official discourse, but also constructed through social interaction and “performed,” to use Judith Butler's term, in the context of everyday life. Moreover, this research has increasingly taken into account “the relations between the different kinds of masculinity,” in the words of the sociologist Robert Connell—especially the relationships of power.3 In short, recent work has increasingly recognized that the meanings of manhood are constructed within a complicated socio-cultural matrix of gender whose points of reference include not only women and cultural definitions of femininity, but also various versions of masculinity that themselves very often reflect class distinctions and other kinds of social fissures.
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Millar, Katharine M. "What do we do now? Examining civilian masculinity/ies in contemporary liberal civil-military relations." Review of International Studies 45, no. 2 (November 14, 2018): 239–59. http://dx.doi.org/10.1017/s0260210518000293.
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AbstractIn contemporary Western, liberal democratic societies, the soldier is frequently regarded as ‘the best of us’, taking on the unlimited liability for the protection and betterment of the whole. In the context of volunteer militaries and distant conflicts, the construction of men (and the universalised masculine citizen) as ‘always-already’ soldiers (or potential soldiers) poses a substantial obstacle to the identification or performance of ‘good’ civilian masculinity – particularly during wartime. The theorisation and articulation of a positive, substantive civilian masculinity, or masculinities, rather than one defined simply by an absence of military service and implication in the collective use of violence, is a central challenge of contemporary politics. As a means of illuminating the complex dynamics of this challenge, this article examines charitable practices of civilian support for the military, and corresponding constructions of masculinity, in the UK during the ‘war on terror’. In doing so, the article demonstrates the ways in which gendered ‘civilian anxiety’, through its connection to citizenship, comes to condition the political possibilities and subjectivities of all those who seek belonging in the liberal political community. The article concludes by arguing for the essentiality of a research programme oriented around ‘civilianness’, and civilian masculinity/ies.
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Walcott, Melonie M., Ellen Funkhouser, Maung Aung, Mirjam C. Kempf, John Ehiri, Kui Zhang, Marion Bakhoya, Deborah Hickman, and Pauline E. Jolly. "Gender norms and sexual behaviours among men in western Jamaica." Sexual Health 11, no. 1 (2014): 42. http://dx.doi.org/10.1071/sh13099.
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Objectives Gender norms, especially among men, can reduce the effectiveness of HIV prevention programs. We sought to assess the association between attitudes towards gender norms and risky sexual behaviours, and identify sociodemographic factors that predict gender-inequitable and masculinity norms among men in western Jamaica. Methods: A cross-sectional, survey of 549 men aged 19–54 years was conducted. Attitudes towards gender norms were measured using the Gender Equitable Men and Macho scales. Logistic regression and general linear models were used to assess associations between gender norms and multiple sexual partners, and to identify the associated sociodemographic factors. Adjusted odds ratios (AORs) and 95% confidence intervals (CIs) are presented. Results: Fifty-four percent of the participants (mean age = 32.4 years) reported multiple sex partners and 22% reported unprotected sex with non-regular partner in the past 12 months. Men with moderate (AOR = 2.2; 95% CI = 1.4–3.3) and high (AOR = 4.2; 95% CI = 2.0–8.5) support for inequitable gender norms, and moderate (AOR = 1.7; 95% CI = 1.1–2.7) and high (AOR = 2.5; 95% CI = 1.5–4.3) support for masculinity norms were more likely to report multiple sex partners. Similarly, men with moderate (AOR = 2.4; 95% CI = 1.3–4.3) and high (AOR = 2.5; 95% CI = 1.2–5.2) support for inequitable gender norms were more likely to report unprotected sex with a nonregular partner. Conclusion: A high proportion of Jamaican men engage in risky sexual behaviours. These results highlight the need for behaviour change interventions addressing gender norms targeting Jamaican men.
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Murray, Ashnil, and Adam White. "Twelve not so angry men: Inclusive masculinities in Australian contact sports." International Review for the Sociology of Sport 52, no. 5 (October 15, 2015): 536–50. http://dx.doi.org/10.1177/1012690215609786.
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Sport’s utility in the development of a conservative orthodox ideal of masculinity based upon homophobia, aggression and emotional restrictiveness is well evidenced in critical masculinities scholarship. However, contemporary research is reflecting a more nuanced understanding of male behaviour in many Western contexts, with men performing softer and more inclusive versions of masculinities. Through exploring the experiences of twelve Australian contact sport athletes, this research establishes findings to support the growing body of inclusive masculinities research. Results show that these men value a softer representation of masculinity based upon pro-gay sentiments and being emotionally open, while often being critical of aspects of orthodox masculinities which male team sport previously promoted.
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Mishra, Suman. "Globalizing male attractiveness: Advertising in men’s lifestyle magazines in India." International Communication Gazette 83, no. 3 (February 7, 2021): 280–98. http://dx.doi.org/10.1177/1748048521992498.
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This study examines the construction of new models of masculinity in men’s lifestyle magazine advertising in India. Using textual analysis of advertisements, the study shows how certain kinds of western masculine ideals and body aesthetics are being adopted and reworked into advertising to appeal and facilitate consumption among middle and upper-class Indian men living in the urban centers of India. The contemporary construction of upper and aspirational middle-class masculinity includes size and hypermuscularity, fair skin/whiteness, and a view of self as global ethnic. These types of constructions help to globalize the male body and masculine ideal while also privileging whiteness and class in the local and global arena.
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Walcott, Melonie M., John Ehiri, Mirjam C. Kempf, Ellen Funkhouser, Marion Bakhoya, Maung Aung, Kui Zhang, and Pauline E. Jolly. "Gender Norms and Family Planning Practices Among Men in Western Jamaica." American Journal of Men's Health 9, no. 4 (July 30, 2014): 307–16. http://dx.doi.org/10.1177/1557988314543792.
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The objective of this study was to identify the association between gender norms and family planning practices among men in Western Jamaica. A cross-sectional survey of 549 men aged 19 to 54 years attending or visiting four government-operated hospitals was conducted in 2011. Logistic regression models were used to identify factors associated with taking steps to prevent unwanted pregnancy, intention to have a large family size (three or more children), and fathering children with multiple women. Adjusted odds ratios (AORs) and 95% confidence intervals (CIs) were calculated from the models. Reduced odds for taking steps to prevent unwanted pregnancy among men with moderate (AOR = 0.5; 95% CI = 0.3-0.8) and high (AOR = 0.3; 95% CI = 0.1-0.6) support for inequitable gender norms was observed. Desiring large family size was associated with moderate (AOR = 2.0; 95% CI = 1.3-2.5) and high (AOR = 2.6; 95% CI = 1.5-4.3) support for macho scores. For men with two or more children (41%), there were increased odds of fathering children with multiple women among those who had moderate (AOR = 2.1; 95% CI = 1.0-4.4) and high (AOR = 2.4; 95% CI = 1.1-5.6) support for masculinity norms. Support for inequitable gender norms was associated with reduced odds of taking steps to prevent unwanted pregnancy, while support for masculinity norms was associated with desiring a large family size and fathering children with multiple women. These findings highlight the importance of including men and gender norms in family planning programs in Jamaica.
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Garha, Nachatter Singh. "Masculinity in the Sikh Community in Italy and Spain: Expectations and Challenges." Religions 11, no. 2 (February 7, 2020): 76. http://dx.doi.org/10.3390/rel11020076.
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Since the 1990s, the Sikh community in India has entered a phase of considerable socioeconomic and demographic transformation that is caused by the large-scale practice of female feticide, the spread of higher education among women, and the mass emigration of unskilled men to the Western countries. These changes have a great impact on the traditional configuration of gender roles and disrupt the construction of masculinity in the Sikh community in India and in the diaspora. Based on ethnographic observations and 64 in-depth interviews with Sikh immigrants in Spain (26) and Italy (22) and their relatives in India (16), this paper first explores the expectations of masculinity in the Sikh community in Italy and Spain; and second, analyses the challenges that are imposed by the socioeconomic and demographic transformation in the Indian Sikh community and the social environment in the host countries on the construction of masculinity in the Sikh community in both countries.
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de Boise, Sam. "Cheer up emo kid: rethinking the ‘crisis of masculinity’ in emo." Popular Music 33, no. 2 (April 8, 2014): 225–42. http://dx.doi.org/10.1017/s0261143014000300.
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Abstract‘Emo’, an abbreviation of the word ‘emotional’, is a term both used to describe music which places public emphasis on introspective displays of emotion and a pejorative phrase applied to fans of a diverse range of music. It is overwhelmingly male-dominated in terms of production and it has been suggested that the development of emo can be explained with reference to a ‘crisis in masculinity’. This implies that explicit, male emotional expression is historically incompatible with the performance of Western ‘masculinity’. This article first briefly explores how emo emerged and how it has been linked to the idea of a crisis. It then moves on to conduct a lyrical, discursive analysis around three themes: emotional expression and relationships; overt chauvinism; and ‘beta male misogyny’. Through these concepts I suggest that, rather than indicating a crisis or ‘softening’ of masculinity, there are actually a number of historical continuities with masculinities as a means of sustaining gendered inequalities.
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Kleist, Nauja. "Negotiating Respectable Masculinity: Gender and Recognition in the Somali Diaspora." African Diaspora 3, no. 2 (2010): 185–206. http://dx.doi.org/10.1163/187254610x526913.
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Abstract Following years of civil war, many Somalis are displaced in Western countries as refugees or family re-unified persons. This situation has caused multiple losses of social position and upheavals in gender relations. Although both men and women are subject to these changes, Somalis describe the situations of men as more difficult. Taking departure in multi-sited fieldwork in Copenhagen, Somaliland and London, this article explores how Somalis negotiate respectable masculinity in the Diaspora, arguing that men’s difficulties are articulated as a transfer of male authority to the welfare state, reflecting female empowerment and male misrecognition. However, the focus on men’s loss can also be understood as processes of positioning and of re-instituting a ‘traditional’ gender baseline in which the positions of respectable versus failed masculinity are established. Finally, the article argues that Somali men negotiate and enact respectable masculinity through associational and community involvement, creating alternative social spaces of recognition.
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Strout, Irina. "Nicholas Urfe’s Masculine Trap or the Construction of Manhood, its Ambivalences and Limitations in John Fowles’s The Magus." Anglica. An International Journal of English Studies, no. 26/1 (September 11, 2017): 73–86. http://dx.doi.org/10.7311/0860-5734.26.1.05.
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Western society and its fiction faces the overwhelming problem of masculinity and its modeling. The era of war, capitalism, the challenges of feminism affect the ideology within which men are constructed both as individuals and as a social group. John Fowles’s fi ction tackles the crucial issue of male power and control as masculinity is put to test and trial in his 1965 novel The Magus. The defi nition of manhood, male virility and social respectability of the period shape the 20th century male characters in Fowles’s fi ction. This paper aims to explore how John Fowles investigates the role of masculinity and power myths on the personal level of relationship and a wider scale of war and capitalism in The Magus. Notions of masculinity off er the protagonist, Nicholas Urfe, a sense of a superiority and power over women in the course of the novel. Among the goals of the project is to examine the mythical journey of Nicholas, which becomes a testing ground of his masculinity and maturity, as well his trial and ‘disintoxication,’ which is intended to help him to reevaluate his life and his relationships with women. One of the issues posed is whether Nicholas Urfe is reborn as a new man at the end of his search for redemption or if he remains the same egotistic, ‘lone wolf’ as he appears in the beginning of the novel.
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Javaid, Aliraza. "Masculinities, sexualities and identities: Understanding HIV positive and HIV negative male rape victims." International Sociology 32, no. 3 (March 18, 2017): 323–42. http://dx.doi.org/10.1177/0268580917696387.
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This empirical article focuses on how HIV intersects with male rape, and how the virus challenges and weakens male rape victims’ sense of masculinity. Drawing on hegemonic masculinity to elucidate the different ways in which men as victims of rape cope with their disease, the article argues that male victims handle the effects of rape themselves to keep their masculinity intact. Drawing on interviews with HIV positive and non-HIV positive male rape victims ( N = 15), it is argued that male victims of rape not only often struggle to manage their HIV status in a social sphere, but also may suffer contradictions in relation to embodying hegemonic masculinity. In addition to such struggles, male rape victims sometimes attract victim blaming attitudes, such as ‘he asked for it’, indicating that male rape victims are blamed for both contracting HIV and for being raped. HIV positive and non-HIV positive male rape victims question their masculinity while stigma develops through social relations with other people, particularly other men. Male rape myths are present in western society. This article seeks to open up a dialogue surrounding the salient issues associated with male rape, including HIV and male rape myths, while attempting to eliminate such harmful myths. It is important to tackle male rape myths because they can contribute to the underreporting of male rape and can compound male rape victims’ reluctance to seek help for their HIV, emotional and psychological suffering.
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Liu, Monica. "Devoted, Caring, and Home loving: A Chinese Portrayal of Western Masculinity in Transnational Cyberspace Romance." Men and Masculinities 22, no. 2 (April 26, 2017): 317–37. http://dx.doi.org/10.1177/1097184x17704240.
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Discussions of cross-border marriages between women from developing countries and men from economically advanced countries often focus on the objectification of women, while the process through which men are presented as “marriageable entities” is rarely examined. In this article, I explore the case of China, where middle-aged, divorced women are seeking second-chance marriages with Western men via international cyber-dating agencies. Contrary to the stereotypical portrayal of Western men as rich and powerful in the Chinese media, many of the Western men enrolled at the cyber-dating agencies I am studying earn a modest income. I analyze the agencies’ portrayal of their Western male clients as caring, family oriented, and worthy of marrying despite their lack of wealth. Results from this article show that masculinity is fluid, malleable, and continuously being reconstructed in accordance with the changing demographic and socioeconomic patterns of the globalizing world.
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Kim, Nadia Y. ""Patriarchy is So Third World": Korean Immigrant Women and "Migrating" White Western Masculinity." Social Problems 53, no. 4 (November 2006): 519–36. http://dx.doi.org/10.1525/sp.2006.53.4.519.
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Keyes, Sarah. "Western Adventurers and Male Nurses: Indians, Cholera, and Masculinity in Overland Trail Narratives." Western Historical Quarterly 49, no. 1 (December 1, 2017): 43–64. http://dx.doi.org/10.1093/whq/whx107.
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Oh, David C. "Elder men’s bromance in Asian lands: normative Western masculinity inBetter Late than Never." Critical Studies in Media Communication 35, no. 4 (April 24, 2018): 350–62. http://dx.doi.org/10.1080/15295036.2018.1463102.
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Sperling, Valerie. "Putin’s macho personality cult." Communist and Post-Communist Studies 49, no. 1 (January 11, 2016): 13–23. http://dx.doi.org/10.1016/j.postcomstud.2015.12.001.
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Masculinity has long been Russian President Vladimir Putin’s calling card. At the center of Putin’s macho aura is his image as a tough leader who will not allow Western countries to weaken Russia or dictate what Russia’s domestic and foreign policies should look like. This article draws attention to the role of masculinity in the Putin regime’s legitimation strategy, and how it became more obvious during the escalation of the conflict in Ukraine in 2014 and the Russian annexation of Crimea. To the extent that there is a “personality cult” in contemporary Russia, the personality at the center of it is defined in highly gendered terms, shaping the tenor of both domestic and foreign policy.
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Becker, Felicitas. "Patriarchal Masculinity in Recent Swahili-language Muslim Sermons." Journal of Religion in Africa 46, no. 2-3 (February 27, 2016): 158–86. http://dx.doi.org/10.1163/15700666-12340080.
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This paper offers a close examination of statements on patriarchal masculinity from three widely traded sermon recordings produced in Zanzibar, Tanzania. It sets them in the context of Islamic reform, Muslim political discontent, and the consumption of sermon recordings in East Africa. Despite similar assertions on the need for men to protect and control women, in close reading the three preachers offer quite divergent characterisations of the patriarch’s methods, obligations, and entitlements within the household. The sermons show that Islamic reform in Zanzibar cannot be reduced to political discontent, and that it hearkens back to longstanding regional history. They also suggest that the concept of patriarchy is more relevant to the understanding of asymmetrical gender relations than recent discussion of Western gender relations has allowed, and highlight the centrality of bearing and rearing children as a site for both assertion and failure of patriarchal control. Lastly, they indicate the failure of sermon preachers and listeners to coalesce into a coherent counterpublic.
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Inhorn, Marcia C., and Konstantina Isidoros. "Introduction." Men and Masculinities 21, no. 3 (April 4, 2018): 319–27. http://dx.doi.org/10.1177/1097184x17748168.
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In the aftermath of the 2011 “failed” Arab uprisings, anthropologists have been exploring the ways in which ordinary Arab men have been living through these precarious times, while also attempting to maintain some semblance of their former lives and fundamental humanity. Instead of relying on familiar scholarly tropes of “men in crisis” or “hegemonic masculinity,” anthropologists working in a variety of Arab countries and Western refugee settings have pointed to new conceptualizations of Arab manhood, thereby questioning dominant notions of “traditional” Arab masculinity and patriarchy. “Emergent masculinities” in the Arab world foreground new forms of male agency, as well as the emotional and moral worlds of Arab men living within larger familial, community, and national structures. In this special issue, anthropologists from six different countries explore Arab men’s lives in the post-revolutionary period of refugee crisis. Their cutting-edge anthropological scholarship reveals three pivotal themes: First, Arab masculinity and male breadwinner roles have changed dramatically in the post-revolutionary period, particular in Egypt, where conflicting stories of courage and corruption abound. Second, men who have been forced to flee their home countries, especially Syria, work hard to maintain a sense of masculine responsibility and dignity within stigmatizing refugee conditions. Finally, “doing” masculinity now requires special care and creativity on the part of Arab men. Arab men’s articulations of masculinity in practice, as revealed through detailed ethnographic accounts, highlight their everyday efforts to be “good men,” as well as “good at being men,” while living through these politically dangerous times.
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Louie, Kam. "Constructing Chinese Masculinity for the Modern World: with Particular Reference to Lao She's The Two Mas." China Quarterly 164 (December 2000): 1062–78. http://dx.doi.org/10.1017/s0305741000019305.
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In the early decades of the 20th century, Chinese identities were subjected to profound challenges posed by the West. Traditional Chinese linkages between gender and power were shaken by contact with aggressive western imperialism. Although there are numerous studies on this impact, almost nothing has been written on its effects on the Chinese constructions of masculinity. Did East-West contact significantly change the male ideal? If so, how did the new image integrate traditional and Western gender configurations? This article first examines the theoretical basis of masculinity models in traditional China, and then analyses the ways in which a Western context could alter the ways Chinese intellectuals reconstruct these models to arrive at a new male prototype. As one of the best known examples of the interface between East and West, Lao She's (1899–1966) novel Er Ma (The Two Mas) will be used as a case study. The 1920s was a time when many Westernized intellectuals such as Xu Zhimo were totally enamoured by European civilization, to such an extent that Xu's influential friend Hu Shi once called for a “wholesale Westernization” of Chinese culture. While there was a great diversity of masculine ideals in this period, the effects on the male identity from contact with the West were fundamental and enduring, and the images presented in The Two Mas were in many respects typical of the Republican era.