Le présent texte parcourt quelques-unes des œuvres d’Edgar Morin qui traitent du rapport féminin/masculin et femme/homme soit dans une perspective transdisciplinaire – du point de vue de la sociologie ou de la biologie – soit dans la perspective de la théorie de l’évolution et de la génétique. L’innovation épistémologique constitue le fondement permanent de la réflexion de cet auteur. À cet égard, les notions de dialogique et de boucle récursive sont les instruments fondamentaux de l’analyse morinienne du masculin et du (...) féminin.This text runs some of the works of Edgar Morin discusses the relationship male / female and female / male is in a transdisciplinary perspective - from the point of view of sociology or biology - or from the perspective of the theory of evolution and genetics. Innovation is the epistemological foundation of permanent reflection of the author. In this regard, the concept of dialogical and recursive loop are the basic instruments of analysis morinienne of masculine and feminine. (shrink)

Gender stereotype theory suggests that men are generally perceived as more masculine than women, whereas women are generally perceived as more feminine than men. Several scales have been developed to measure fundamental aspects of gender stereotypes (e.g., agency and communion, competence and warmth, or instrumentality and expressivity). Although omitted in later version, Bem's original Sex Role Inventory included the items “masculine” and “feminine” in addition to more specific gender-stereotypical attributes. We argue that it is useful to be able to measure (...) these two core concepts in a reliable, valid, and parsimonious way. We introduce a new and brief scale, the Traditional Masculinity-Femininity (TMF) scale, designed to assess central facets of self-ascribed masculinity-femininity. Studies 1–2 used known-groups approaches (participants differing in gender and sexual orientation) to validate the scale and provide evidence of its convergent validity. As expected the TMF reliably measured a one-dimensional masculinity-femininity construct. Moreover, the TMF correlated moderately with other gender-related measures. Demonstrating incremental validity, the TMF predicted gender and sexual orientation in a superior way than established adjective-based measures. Furthermore, the TMF was connected to criterion characteristics, such as judgments as straight by laypersons for the whole sample, voice pitch characteristics for the female subsample, and contact to gay men for the male subsample, and outperformed other gender-related scales. Taken together, as long as gender differences continue to exist, we suggest that the TMF provides a valuable methodological addition for research into gender stereotypes. (shrink)

This paper presents a review of Masculinity and the War on Terror by Bonnie Mann. It examines Mann's multi-leveled analysis of the ways that gender processes operate to hook us into militarism at deep levels. It examines Mann's analysis of how gender processes organized various forms of torture and violence involved in the so-called war on terror.

Research on grammatical gender processing has generally assumed that grammatical gender can be treated as a uniform construct, resulting in a body of literature in which different gender classes are collapsed into single analyses. The present work reviews linguistic, psycholinguistic, and neurolinguistic research on grammatical gender from different methodologies and across different profiles of Spanish speakers. Specifically, we examine distributional asymmetries between masculine and feminine grammatical gender, the resulting biases in gender assignment, and the consequences of these assignment strategies on (...) gender expectancy and processing. We discuss the implications of the findings for the design of future gender processing studies and, more broadly, for our understanding of the potential differences in the processing reflexes of grammatical gender classes within and across languages. (shrink)

This fascinating collection of articles offers thoughtful reflections on issues of masculinity too often neglected in feminist philosophy.

This paper offers a case study based on qualitative research in the burley tobacco region of central Kentucky, where farmers are urged to diversify away from tobacco production. “Replacing” tobacco is difficult for economic and material reasons, but also because raising tobacco is commensurate with a locally valued way of doing masculinity. The focus is on these two questions: How can the doing of work associated with tobacco production and marketing be understood as also doing a particular masculinity? (...) What does an understanding of farm work as a simultaneous doing of gender illuminate about the challenges of diversification away from tobacco? Asking tobacco farmers to “grow something else” is also asking them to do gender differently, suggesting that the transition away from tobacco must be understood as a gendered transition. This research, focused primarily on male farmers who continue to raise tobacco, suggests the need for gendered research with women and men who have moved away from tobacco to other crops. (shrink)

Through examining practices of torture, extra-judicial assassination, and first person accounts of soldiers on the ground, Bonnie Mann develops a new theory of gender.

In her book, Down Girl, Manne proposes to uncover the “logic” of misogyny, bringing clarity to a notion that she describes as both “loaded” and simultaneously “politically marginal.” Manne is aware that full insight into the “logic” of misogyny will require not just a “what” but a “why.” Though Manne finds herself largely devoted to the former task, the latter is in the not-too-distant periphery. -/- Manne proposes to understand misogyny, as a general framework, in terms of what it does (...) to women. Misogyny, she writes, is a system that polices and enforces the patriarchal social order (33). That’s the “what.” As for the “why,” Manne suggests that misogyny is what women experience because they fail to live up to the moral standards set out for women by that social order. I find Manne’s analysis insightful, interesting, and well argued. And yet, I find her account incomplete. While I remain fully convinced by her analysis of what misogyny is, I am less persuaded by her analysis of why misogyny is. For a full analysis of the “logic” of misogyny, one needs to understand how the patriarchy manifests in men an interest in participating in its enforcement. Or so I hope to motivate here. I aim to draw a line from the patriarchy to toxic masculinity to misogyny so that we have a clearer picture as to why men are invested in this system. I thus hope to offer here an analysis that is underdeveloped in Manne’s book, but is equally worthy of attention if we want fully to understand the complex machinations underlying misogyny. (shrink)

The exploration and examination of the construction of masculinity is increasingly emerging as an integrated part of the study of gender in society in general, and in the Caribbean in particular. We are constantly in search for new sources of material which tell us about the ways in which men construct their masculinity in Caribbean society. In this paper I draw on the imagery and ideas provided by the literary text. I interrogate the novel The Dragon Can't Dance, (...) written by Trinidadian novelist Earl Lovelace. The writer uses the metaphor of the dragon, the costume donned by the main protagonist Aldrick in the yearly Carnival masquerade, as a mask which disguises the need for Aldrick to confront his own masculinity under poor, urban conditions in Trinidad. In the struggles and confrontations between urban working–class men and women in the community of Calvary in Trinidad, the novelist teases out the different constructions of masculinity in the various characters he portrays. I explore the novel, focusing particularly on the ways in which this construction is embedded in the struggles over issues of identity, ethnicity, reputation and honor. While the novelist is clearly able to read into the mind of the male in society, his renditions of the female are not so incisive. However, this is not a shortcoming as the women, though not as well-rounded characters in the novel, play key roles in the definition and shaping of masculinities. This reading of the novel illustrates that the literary text suggests itself as a critical site for further explorations of the illusive data on gender and especially that on masculinity. (shrink)

‘Feminist masculinity’ might seem like a contradiction in terms. One might have assumed that we can embrace feminism or embrace masculinity, but not both. If traditional masculinity is contrary to feminist values, a pressing query for feminist men is whether repudiation of traditional masculinity should move one to reject normative masculinity entirely, or to reframe and reclaim it instead. bell hooks and Michael Kimmel each counsel against discarding manhood and masculinity. hooks envisions feminist (...) class='Hi'>masculinity as an alternative to patriarchal dominance, with masculinity to be reconstituted in terms of love, integrity, and mutuality; Kimmel advocates moving from immature and traditional masculinities toward justice and democratic manhood, with a new model of masculinity that identifies real men with adulthood and doing the right thing. Neither proposal provides a viable stance for feminist men without collapsing into androgyny or risking erasure of some men’s and women’s identities and experiences. Building on Alcoff’s work on anti-racist whiteness, I suggest that feminist allyship practices ground a normative model of masculinity compatible with, and informed by, feminist values. We may understand allyship masculinities as open-ended feminist approaches to manhood: masculinities predicated on recognizing and responding to, rather than ignoring or accepting, the privileges and expectations distinctive of men under patriarchy. (shrink)

This paper presents a feminist analysis of corporate social responsibility in a male-dominated industry within a developing country context. It seeks to raise awareness of the silencing of women’s voices in CSR reports produced by mining companies in Tanzania. Tanzania is one of the poorest countries in Africa, and women are often marginalised in employment and social policy considerations. Drawing on work by Hélène Cixous, a post-structuralist/radical feminist scholar, the paper challenges the masculinity of CSR discourses that have repeatedly (...) masked the voices and concerns of ‘other’ marginalised social groups, notably women. Using interpretative ethnographic case studies, the paper provides much-needed empirical evidence to show how gender imbalances remain prevalent in the Tanzanian mining sector. This evidence draws attention to the dynamics faced by many women working in or living around mining areas in Tanzania. The paper argues that CSR, a discourse enmeshed with the patriarchal logic of the contemporary capitalist system, is entangled with tensions, class conflicts and struggles which need to be unpacked and acknowledged. The paper considers the possibility of policy reforms in order to promote gender balance in the Tanzanian mining sector and create a platform for women’s concerns to be voiced. (shrink)

This book argues for allyship masculinity as an open-ended, intersectional model for feminist men. It provides a roadmap for navigating between toxic masculinity on one side, and feminist androgyny on the other. Normative visions for what men should be take many forms. For some it is love and mindfulness; for others, wildness and heroic virtue. For still others the desire to separate a healthy manhood from toxic masculinity is a mistake: better to refuse to be men and (...) salvage our humanity. Though I challenge the visions that Mary Wollstonecraft, bell hooks, and others have offered, I share their belief that masculinity can be grounded in feminist values and practices. I argue that we can make sense of relational allyship as practices of feminist masculinity, such that men can make distinctive and constructive contributions to gender justice in the unjust meantime. (shrink)

This chapter explores the hidden depths beneath the vibrant veneer of AppleTV's breakout, award-winning sitcom – Ted Lasso. Ted Lasso depicts several flavors of toxic masculinity. Toxic masculinity is the wrong path, clearly a moral vice. It encourages harmful behavior, such as sexual assault and domestic violence. Toxic masculinity has also been found to harm men, increasing rates of depression, stress, and substance abuse, as well as alcoholism, cancer, and sexually transmitted infections. In contrast, Ted Lasso consistently (...) depicts positive masculinity as balancing traditionally masculine and feminine traits. (shrink)

The Second Sex can be read as a compelling philosophical exploration of masculinity. Beauvoir proposes to understand masculinity as a situation. It is an impasse as men are stuck in a position where they seek recognition from women, but they construct women in such a way that the recognition women can give them is incomplete and unsatisfying. This understanding of masculinity is crucial for Beauvoir’s emancipatory agenda and suggests that men have nonaltruistic reasons to take part in (...) feminist movements. (shrink)

Supernatural illustrates two dominant ideals of masculinity, the warrior and the sovereign. The sovereign has what Isaiah Berlin described as both positive and negative liberty. Negative liberty is freedom from things, like restrictions, restraints, obstacles, coercion, or force. The season finale reveals that this feud is based on an overly simplistic understanding of their two masculine ideals. Positive liberty is the freedom to do things. For the sovereign, this means having the unfettered ability to choose goals and accomplish them. (...) Supernatural is largely about men navigating their masculinity. The characters and the show itself appear to have some vacillating opinions of women and femininity. Love is a paradox in Supernatural with its masculine ideals of strength and independence. But in order to be masculine, one must first and foremost be human. And to be human, one needs love. (shrink)

This essay reviews two recently published American books about masculinity politics - Michael Kimmel's pro-feminist Manhood in America and his edited collection The Politics of Manhood - in order to comment critically on the current debate underway in various parts of the world on 'boys' and their schooling which sees them as the 'new victims' of the educational process.

The doctor in a foreign country is a recurring theme in physician writer Richard Selzer’s stories. In his 2009 novel, Knife Song Korea, Selzer returns to this theme, examining it in depth through the lens of gender. Selzer features the American military surgeon Sloane’s multiple border-crossings, namely, from America to Korea, from health to patienthood, and from sex-exploitation to love. Crossing those visible or invisible borders in the gender and race conscious contexts of medical profession and military in wartime Korea, (...) Sloane finds himself liminally located among various masculine stereotypes. The mixed-race situation in the novel further pushes Sloane to realize the unbearability of the baggage of American manhood as represented in his profession. Selzer’s punishment of Sloane’s border-crossings seems to suggest that physicians, together with patients, are equally likely to be victimized by the macho norms in medicine. (shrink)

This article seeks to examine the representation of masculinities and femininities in the renowned South Indian drama film The Great Indian Kitchen. The research construes the manner in which the two dominant genders promote and/or modify patriarchal norms within the institution of family. The functioning of women as ancillary members of patriarchy, the interplay between masculinities and femininities, their evolution in contemporary times, etc., are also critically engaged in the paper. The paper argues that the movie The Great Indian Kitchen (...) not only illustrates different masculinities and femininities but also reconstructs the patriarchal family structure which institutionalises gender inequality. It further argues that the movie proposes an alternative image of the family based on gender equality, where men and women live with mutual respect and complementation. (shrink)

The concept of hegemonic masculinity has influenced gender studies across many academic fields but has also attracted serious criticism. The authors trace the origin of the concept in a convergence of ideas in the early 1980s and map the ways it was applied when research on men and masculinities expanded. Evaluating the principal criticisms, the authors defend the underlying concept of masculinity, which in most research use is neither reified nor essentialist. However, the criticism of trait models of (...) gender and rigid typologies is sound. The treatment of the subject in research on hegemonic masculinity can be improved with the aid of recent psychological models, although limits to discursive flexibility must be recognized. The concept of hegemonic masculinity does not equate to a model of social reproduction; we need to recognize social struggles in which subordinated masculinities influence dominant forms. Finally, the authors review what has been confirmed from early formulations and what needs to be discarded. The authors suggest reformulation of the concept in four areas: a more complex model of gender hierarchy, emphasizing the agency of women; explicit recognition of the geography of masculinities, emphasizing the interplay among local, regional, and global levels; a more specific treatment of embodiment in contexts of privilege and power; and a stronger emphasis on the dynamics of hegemonic masculinity, recognizing internal contradictions and the possibilities of movement toward gender democracy. (shrink)

Stereotypes of ‘coloured’ men from marginalised communities in the Western Cape, South Africa, portray these men as violent, lazy, alcoholics, domestic and substance abusers and absent in the lives of their children. Although extensive research has been conducted on fathers and fatherhood, there is still a lack of positive constructions and representations of fatherhood. In narrative interviews with 11 fathers who reside in the Cape Flats, faith-based values were understood as possible restorative avenues for fathers. This article explores how faith-based (...) values are used to redefine what it means to be a man and father but also to (re)negotiate their identity, role and responsibility as men and fathers. From a narrative thematic analysis, the findings present alternative narratives on ‘coloured’ masculinity and fatherhood that show ‘coloured’ fathers to be present and active in their children’s lives. Contribution: This article employed a descriptive modus operandi on masculinity and fatherhood. It focuses on (re)shaping fathers in South Africa to impede father absenteeism in families and communities. (shrink)

This research uses data from 18 countries to investigate cross-national differences in the effect that men’s income relative to their spouses has on their involvement in housework. The author hypothesizes that gender expectations will be more salient in men’s household bargaining in contexts where the traditionally masculine and breadwinning-related activities of paid work and earning income are highly valued. Results from analyses of International Social Survey Program data support this hypothesis: Men’s behavior is more consistent with a gender deviance neutralization (...) account than an exchange-bargaining account in cultural contexts where paid work and income are highly valued. The analyses point to the role that expectations about masculinity play in men’s involvement in housework and highlight the significance of cultural context for understanding the link between paid and unpaid work. (shrink)

Arnold Schwarzenegger's celebrity status allowed him to project a symbolic masculine persona that was effective in gaining political power as California governor. The well-known violent tough-guy persona that Schwarzenegger developed in the mid-1980s contributed to a post—Vietnam era cultural remasculinization of the American man. But this narrow hyper-masculinity was often caricatured in popular culture and delegitimized. In the 1990s and 2000s, Schwarzenegger forged a credible masculine imagery by introducing characters who were humorously self-mocking and focused on care and protection (...) of children. Schwarzenegger's resultant hybrid masculinity, the “Kindergarten Commando,” represents an ascendant hegemonic masculinity always foregrounding muscle, toughness, and the threat of violence and following with situationally appropriate symbolic displays of compassion. The equation of toughness plus compassion composing the Kindergarten Commando is asymmetrical, with toughness eclipsing compassion; this has implications for the kinds of policies that U.S. elected leaders advocate. Republicans utilize this masculine imagery in national politics to gain voters' trust in times of fear and insecurity and continue to employ a strategy that projects a devalued feminized stigma onto more liberal candidates. (shrink)

At Swim, Two Boys, a 2001 novel by Jamie O’Neill, tells a story of gay teen romance in the wake of the Easter Rising. This paper considers the ways in which the characters engage in patterns of masculine behaviour in a context that excludes queer men, and the rhetorical effect of transgressive strategies to form a coherent identity. These patterns include involvement with the masculine and heteronormative nationalist movement, as well as a regime of physical exercise, and a religious upbringing (...) in 20th-century Ireland. The strategies of broadening the practices of masculinity include their renegotiation and redefinition, as well as attempts to construct the Irish and the gay canons of history and literature. These strategies, as exemplified by character development, become a rhetorical basis for the novel’s main argument for inclusiveness. This analysis deals with the central metaphors of space and continuity in the novel in the light of a struggle between identities. It also observes the tradition of parallels drawn between the emasculated position of the gay man and the Irish man at the beginning of the 20th century, and O’Neill’s rhetorical deployment of the shared telos in construction of a coherent gay Irish revolutionary identity. (shrink)

In previous research, acoustic characteristics of the male voice have been shown to signal various aspects of mate quality and threat potential. But the human voice is also a medium of linguistic communication. The present study explores whether physical and vocal indicators of male mate quality and threat potential are linked to effective communicative behaviors such as vowel differentiation and use of more salient phonetic variants of consonants. We show that physical and vocal indicators of male threat potential, height and (...) formant position, are negatively linked to vowel space size, and that height and levels of circulating testosterone are negatively linked to the use of the aspirated variant of the alveolar stop consonant /t/. Thus, taller, more masculine men display less clarity in their speech and prefer phonetic variants that may be associated with masculine attributes such as toughness. These findings suggest that vocal signals of men’s mate quality and/or dominance are not confined to the realm of voice acoustics but extend to other aspects of communicative behavior, even if this means a trade-off with speech patterns that are considered communicatively advantageous, such as clarity and indexical cues to higher social class. (shrink)

:This article interrogates “masculinity” as a named object of study for the social sciences, and sociology in particular, by drawing on the analysis of sense and language in Gilles Deleuze's The Logic of Sense. While rejecting essentialist definitions of masculine attributes, sociologists have long insisted that masculinity can be defined as a strategic articulation in the pursuit of social goals. Developing Deleuze's notion of the “singularity” within signifying series, this article argues that sociological emphases on goal-oriented practices have (...) elided important problems around the individuation of social relations, as well as neglecting the subsequent textual work of naming such relations as masculine. To develop this argument, the article begins with R.W. Connell's concept of “hegemonic masculinity” as one example of empirical investigation that proceeds by way of specialised metaphors – strategies, positions, goals – that make masculinity appear self-evident as an innate communication between men. In scrutinising the efficacy of such metaphors, the article questions the paradigm of homosociality as a methodological a priori in social scientific research. Finally, the article asks how masculinity studies might engage a more critical relationship to observation and description, a question that remains urgent for developing the ethical vision of gender studies more broadly. (shrink)

Masculinity ideology is defined as a blend of cultural beliefs, types of behavior, and roles generally associated with men and boys. Previous studies have showed mixed effects of adherence to masculine ideology on men’s subjective well-being, indicating negative but also positive relationships. The present study focuses on agency, that is the core of stereotypic masculinity, and its relationship to subjective well-being by analyzing data from a representative Polish sample of the European Social Survey. Participants were 1751 adults, aged (...) 17 years and older. A structural equation model was applied. The results demonstrated that agentic values were good predictors of male and female subjective well-being. That is, the less men and women valued their own power and achievements, the lower their subjective well-being was. As expected, this association was stronger for men. Additionally, regardless of gender, we demonstrated that age was a negative predictor and that number of years of education a positive predictor of subjective well-being. This association was stronger for men. (shrink)

The practice of confessing one's sexual sins has historically provided boys and men with mixed messages. Engaging in coercive sex is publicly condemned; yet it is treated as not significantly different from other transgressions that can be easily forgiven. We compare Catholic confessional practices to those of psychoanalytically oriented male writers on masculinity. We argue that the latter is no more justifiable than the former, and propose a progressive confessional mode for discussing male sexuality.

This research explores how gender shapes contraceptive management through in-depth interviews with 40 men and women of color ages 15 to 24, a life stage when the risk of unintended pregnancy is high in the United States. Although past research focuses on men’s contraception-avoidant behaviors, little sociological work has explored ways men engage in contraception outside of condoms, such as contraceptive pills. Research often highlights how women manage these methods alone. Our research identifies how young men of color do help (...) manage these methods through their engagement in contraceptive decision making and use. Men accomplish this without limiting their partners’ ability to prevent pregnancy. This is despite structural barriers such as poverty and gang-related violence that disproportionately affect low-income young men of color and often shape their reproductive goals. However, men’s engagement is still circumscribed so that women take on a disproportionate burden of pregnancy prevention, reifying gender boundaries. We identify this as a form of hybrid masculinity, because men’s behaviors are seemingly egalitarian but also sustain women’s individualized risk of unintended pregnancy. This research points to the complexity of how race, class, and gender intersect to create an engaged but limited place for men in contraceptive management among marginalized youth. (shrink)

Dans l’Antiquité romaine, la musique participe à sa façon à la construction du genre en introduisant une division sexuée des notes et des instruments de musique dans la théorie musicale et un partage des sexes lors de la pratique musicale. La question du costume du musicien et du travestissement offre aussi une autre occasion d’explorer le thème du genre. Êtres ambivalents par excellence, le musicien et le danseur se situent parfois en marge du monde masculin à cause de leur allure, (...) de leur habit et de la nature même de leur métier. L’histoire emblématique d’Achille caché dans le gynécée à Skyros ou celle, réelle, du noble Clodius travesti en femme utilisant tous deux les apparences de la musicienne en sont les manifestations les plus abouties qui servent d’exempla pour les Anciens dans la définition des frontières entre féminité et virilité. (shrink)

Drawing together the broad range of theoretical issues posed in the new study of masculinity, contributors from diverse backgrounds address in this volume the different disciplinary roots of theories of masculinity - sociology, psychoanalysis, ethnography, and inequality studies. Subsequent chapters theoretically model many issues central to the study of men - power, ethnicity, feminism, homophobia - or develop theoretical explanations of some of the institutions most closely identified with men including the military and the men's movement.

This essay analyzes masculinity as an ecclesial strategy for maintaining cultural and political power. It begins by examining the masculine theology promoted by the German Christian Movement that gave religious justification for Nazism’s violence against those who did not conform to their masculine norms. Drawing on conceptions of ‘legitimation crisis’ and masculinities studies, it argues that the masculine theology of the German Christians, predicated on a desire for social and political relevancy, shares a similar logic with current American evangelical (...) masculinity. In conclusion, it turns to Dietrich Bonhoeffer for resources of ecclesial resistance to these masculine temptations for cultural relevancy and political power. (shrink)

In this ethnography of Bangladeshi men living and working in South Africa, I draw on the intersection of three sets of literatures—masculinities studies, mobility studies, and the emerging body of work on migrant masculinities— to argue that migrant mobility shapes and is shaped by relational performances of racialized masculinities. I analyze three particular moments of such “mobile masculinities.” The first is in the home country wherein migration is seen as a mandatory rite of passage into manhood. The second moment is (...) in transit, where the relational masculinity of migrant men and “traffickers” is performed and made. The final moment is in South Africa, wherein we observe two contrasting forms of masculinities: hyper masculinity and Ummah masculinity. Both kinds of masculinity in the final moment are attempts by the migrants to recuperate masculinity within a situation of extreme powerlessness. This article invokes the need for mobility research within gender studies, and an attention to a complex, processual construction of identities wherein gender, race, and other differences define the identities of migrants but also the discourses and narratives of masculinities. (shrink)

This book analyses contemporary gay "pig" masculinities, which have emerged alongside antiretroviral therapies, online porn, and new sexualised patterns of recreational drug use, examining how they trouble modern European understandings of the male body, their ethics, and their political underpinnings. This is the first book to reflect on an increasingly visible new form of sexualised gay masculinity, and the first monograph to move debates on condomless sex amongst gay men beyond discourses of HIV and/or AIDS. It contributes to existing (...) critical histories of sexuality, pornography and other sex media at a crucial juncture in the history of gay male sex cultures and the HIV epidemic. The book draws from fieldwork, interviews, archival research, visual analysis, philosophy, queer theory, and cultural studies, using empirical, critical, and speculative methodologies to better think gay "pig" masculinities across their material, affective, ethical and political dimensions, in a future-oriented, politically-inflected, reflection on what queer bodies may become. Spanning historical context to empirical and theoretical study, Bareback Porn, Porous Masculinities, Queer Futures will be of key interest to academics and students in sexuality studies, film, media, visual culture, cultural studies, and porn studies concerned with masculinities, sex and sexualities and their circulation across an array of media. (shrink)

Recent feminist and postmodern thought has critiqued traditional conceptions of masculinity, describing the effect that the distinctive masculinity of the "man of reason" has had on the history of philosophy, on consciousness, and on the academy. A common characteristic of the recent literature on masculinity is that it reflects the historical and cultural context in which it is written -- a context of binary, hierarchical dualisms which involve certain symbolic associations. These dualisms, such as Man-Woman, masculine-feminine, and (...) reason-emotion, arguably find their roots in Pythagorean philosophy and can be traced through the Renaissance to our current historical context. One example is our conception of reason: the association of maleness with a clear, determinate mode of thought, i.e. reason, was incorporated into the form-matter distinction that was central to Greek thought. This paper will show that in cases where women attempt to redefine the dichotomy by revaluing the traditionally feminine (like feelings and emotions) over the traditionally masculine (like reason) their work is often mistakenly criticized for being purely political; conversely, when men attempt to redefine the same dichotomy in an attempt to allow men to "get back in touch with their feelings," to be nurturers, their work is described in terms of providing a better epistemology. The current literature on masculinity explores alternatives to rewriting or redefining Woman that try to avoid the problem of status remaining with redefinition. This alternative is rewriting or redefining Man. Through redefining Man, one may be able to reconceptualize the privileged side of the hierarchical dualism in such a way that it is no longer privileged. Deprivileging, as well as redefining Man, is argued by theorists of masculinity to be possible because while the devalued status of the inferior side of a hierarchical dualism tends to keep the same status when redefined, it may be possible to redefine the privileged side of the dualism in such a way that it loses its privileged status. Unfortunately, many of these attempts to rewrite or redefine masculinity have detrimental faults of their own. Finally, this paper will discuss more promising possibilities for new definitions of Man, as well as a vision for better interaction between the work of women and men in general. (shrink)

The advent of the Italian Second Republic coincides with a phase of uncertainty about national identity. The 1990s was the decade in which Italy was no longer a country of emigration but became a land of immigration. Italian cinema registered this right away, and films on the topic of immigration continue to grow steadily. Paola Randi’s Into Paradiso is a rare comedy about immigration; this article shows how the film presents migratory dynamics and a ‘post-national’ feeling of identity. The analysis (...) focuses on the representation of space and stereotypes of masculinity, as well as the representation of those ‘Italian vices’ which have been, throughout the ages, an integral component of the Italian national identity project. (shrink)

Vertigo, Masculine Phantasy, Feminine Mask. Vertigo allows us to shed light on how an obsessive symptom is articulated with a typical masculine phantasy and how it unravels itself during the crossing of this phantasy. On the feminine side, it teaches us in what respect can it be onerous to wear the mask of the object of the masculine phantasy.

This article investigates the appearance of a defined form of masculinity within various aspects of identity in the Muslim and Malay communities in Southeast Asia. This appearance enables for a multilayered understanding of masculinity and hegemonic masculinity which is reinforced by various institutions that fosters and defines the various components of identity. This is by itself a source of tension for men both for the expectations and performance of masculine roles as well as the struggle for a (...) coherent masculinity despite the tensions from the different aspects of identity. Additionally, this article further posits that the very existence of masculinity in these various overlapping aspects presents an opportunity for obscurity by design for the purposes of mystifying masculinity, its functions and ultimately its authority in various institutions and situations. Therefore, the resulting tension and difficulty in defining masculinity on its own terms is the result of this purposeful obscurity where definition, enforcement, policing, and the construction of meaning can only be done through understanding the intersectional location of masculinity. To attempt to dissect this, the article explores masculinity via the following threads, where do we explore the tenets of hegemonic masculinity and the ‘normal’ man? Where are roles and definitions of masculinity obscured by design? And the following debate around the crisis of masculinity. (shrink)

While research shows that there are familiar forms of doing masculinity involving distancing from femininity/women or from subordinated/marginalized masculinities/men, there is less emphasis on the fact that the content of these masculine performances varies depending on the specific cultural norms and ideologies present in an organization. The author relies on a comparative case study using in-depth interviews and participant observation in the accounting departments at a heterosexual men’s pornographic magazine and at a feminist magazine to examine how organizational culture (...) shapes the ways that men do masculinity at work. Both accounting departments support a general pattern of doing masculinity referred to as the business professional attitude, but men also utilize unique strategies of doing masculinity depending on the degree to which masculinity is “safe” or “embattled” at their workplace. The author concludes by discussing the consequences of these strategies for men’s and women’s work relationships. (shrink)

Réunies en collectif de recherche et d'écriture, cinq femmes psychanalystes se penchent sur la question très actuelle de l'affirmation de la femme, portée par la figure inconsciente de l'Animus. Elles revendiquent une remise en cause des théories de CG Jung sur l'Animus, et des points de vue passéistes qui irriguent la littérature traitant de ce sujet à la suite du "maître". Elles témoignent ici en toute liberté de leurs expériences psychiques et de leur relation avec cette âme masculine inconsciente. Plusieurs (...) sujets sont abordés : la femme et sa créativité, le corps de la femme, l'épreuve du manque de père, l'expression de la femme et celle de la mère, la femme et la violence, la femme entre archaïsme et modernité. Un livre dont la forme fait une large part aux illustrations et au graphisme pour offrir un ensemble accessible même aux non-spécialistes. (shrink)

This paper initiates analytic inquiry into the metaphysics of masculinity. I argue that individual masculinities (such as ‘clone masculinity’ and ‘incel masculinity’) are distinct homeostatic property cluster kinds related to gender structures via processes of adherence, failed-adherence, selective adherence, and/or reinterpretation with respect to male-coded social norms.

_How does the image of the succubus relate to psychoanalytic thought?_ _Masculine Shame: From Succubus to the Eternal Feminine_ explores the idea that the image of the succubus, a demonic female creature said to emasculate men and murder mothers and infants, has been created out of the masculine projection of shame and looks at how the transformation of this image can be traced through Western history, mythology, and Judeo-Christian literature. Divided into three parts areas of discussion include: the birth of (...) civilization and the evolution of the succubus the image of the succubus in the writings of Freud and Jung the succubus as child killing mother to the restoration of the eternal feminine. Through a process of detailed cultural and social analysis, the author places the image of the succubus at the very heart of psychoanalytic thought, highlighting its presence in both Freud’s Medusa and Jung’s visions of Salome. As such, this book will be of great interest to all those in the fields of analytical psychotherapy and psychoanalysis. (shrink)

This article investigates concepts of masculinity in the Homeric poems by focusing on two words: "énorén" and "ágenorín". We argue that whereas "énorén" is a positive quality best understood as 'manliness', "agenorín" denotes 'excessive manliness' in a pejorative sense. By comparing the use of these two terms we c1aim that it is possible to explore what constitutes proper, as opposed to excessive, masculinity in the Homeric poems. Our analysis of "énorén" and "ágenorín" suggests that some current views of (...) Homeric masculinity need to be reconsidered. Whereas much recent scholarship has emphasized the individualism of 'the Homeric hero', we suggest that individualistic behaviour on the part of men is presented as a serious problem in the Homeric poems. As well as the use of the terms "énorén" and "ágenorín", the frequent injunctions to 'be men' found in the poems confirm that solidarity with other men is an important aspect of Homeric masculinity. Our analysis also shows that the language of masculinity is employed very differently in the Iliad and the Odyssey. In the Iliad, excessive manliness is typically displayed by an individual who fails to show solidarity with other men on the battlefield. In the Odyssey, the suitors are standardly designated as 'excessively manly' for coveting another man's wife. In both poems, normative definitions of masculinity seek to regulate proper relationships among men. (shrink)

Is there really such a thing as a masculine style of writing? What are its characteristics and why just these characteristics? Can we distinguish the masculine style from the explicit masculine content? The writers I will examine in this context are necessarily a selection from the number of those who might be included. They are all twentieth-century authors. Perhaps, as Woolf suggests in A Room of One's Own, it is because of the beginnings of the women's movement in the preceding (...) century that "virility has now become self-conscious."1 At any rate there seems to be little explicit questioning of the male role, in literature or outside it, until our own century. I do not mean to suggest, however, that these writers only question the received images of maleness; often they set out to validate those images or, through such images, to validate themselves. Their explorations of maleness are not abstract but intensely individual. They are not straightforward but riddled with contradictions and paradoxes. As a result, it is difficult to extract didactic points from their works. Always knowledge is rooted in experience and inseparable from it. The masculine mode is above all an attempt to render a certain maleness of experience. · 1. Virginia Woolf, A Room of One's Own , p. 105. Peter Schwenger, assistant professor of English at Mount St. Vincent University in Halifax, has written Phallic Critiques, which examines the relation between masculinity and literary styles. See also: "Virginia Woolf's Criticism: A Polemical Preface" by Barbara Currier Bell and Carol Ohmann in Vol. 1, No. 2. (shrink)

As a social issue, violence continues to manifest and remains a current topic of academic research. Scientific studies mostly focus on the individual and societal dimensions of violence; however, studies that address violence in the context of everyday life practices remain limited. This study argues that violence has a masculine character as a result of gender inequality and within the framework of the masculinity-power relationality. On the other hand, this study considers folk dances as a product of social culture (...) and views them as an effective form of non-verbal communication within society. The study is based on the claim that, in folk dances observed in formal or informal ceremonial events, which are part of everyday life and contain elements of violence, violence is legitimized as a spectacle. In this context, local folk dances from different regions of Turkey, performed exclusively by male dancers and portraying themes of heroism, victory, bravery, and courage, have been selected as examples. These include Trabzon Bıçak Horonu, Bursa Kılıç-Kalkan, Manisa Seğmen Sekmesi, Balıkesir Bengi, Erzurum Köroğlu Barı, Giresun Tüfekli Çandır Karşılaması, and Diyarbakır Şur-u Mertal. The violent content of these dances has been analyzed through the method of semiotic analysis. Weapons used in these dances, fast and rhythmic tunes, and rigid movements have been considered as indicators of violence. It has been concluded that these dances, admired and enthusiastically applauded, normalize violence. This study makes a significant contribution by addressing folk dances within the context of violence and aims to fill the gap in the literature in this field. (shrink)