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Zeitschriftenartikel zum Thema „Masculinity“

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Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 31. Juli 2024

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1

Phillips, Richard S. „Spaces of Adventure and Cultural Politics of Masculinity: R M Ballantyne and The Young Fur Traders“. Environment and Planning D: Society and Space 13, Nr. 5 (Oktober 1995): 591–608. http://dx.doi.org/10.1068/d130591.

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Masculinities reflect the characteristics of the spaces—real and imaginary, material and metaphorical—in which they are constructed. Mapmakers, ranging from academic geographers to popular storytellers, chart masculinist geographies: Spaces in which masculinities are mapped. One important genre of masculinist geographical narrative is adventure. I explore the masculinism of adventure through a detailed, contextual reading of one particular adventure story. The Young Fur Traders—a British Victorian boys' adventure story set in Canada, written by the Scottish writer Robert Michael Ballantyne. In the setting of The Young Fur Traders, Ballantyne mapped a form of masculinity known generally as Christian manliness. Literal journeys through the spaces of adventure constituted metaphorical journeys through adolescence, from white, middle-class boyhood to white, middle-class manhood. Settings—liminal, largely unknown but broadly realistic, male-dominated, primitive, simplified, and idealised spaces—were imprinted upon this masculinity. The settings of adventure stories arc cultural spaces in which hegemonic masculinity is mapped and, in some cases, unmapped.

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Kulawik, Teresa. „Maskulinism och välfärdsstatens framväxt i Sverige och Tyskland“. Tidskrift för genusvetenskap 20, Nr. 3 (16.06.2022): 3–17. http://dx.doi.org/10.55870/tgv.v20i3.4438.

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The article examines the relevance of masculinism inaccounting for the formation of different welfare states in Sweden and Germany. Masculinism - as defined here - refers not to the description of masculinity or to daily life experiences, but rather to the discursively articulated masculinity in the policymaking process as well as the institutionalized masculinity of the polities and the politics in both countires. The article demonstrates that within the chosen policyfield - the protective labour legislation - Sweden and Germany differ considerably when it comes to the interpretative frameworks and the institutional precedence of masculinity. Germany represents a rigid masculinism whereas Sweden can be described as a moderate masculinism. This gendered pattern is, rather than through different levels of economic development best explained - as Kulawik argues - in terms of the respective national political configuration.

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3

Allen, Judith. „‘Mundane’ men: Historians, masculinity and masculinism“. Historical Studies 22, Nr. 89 (Oktober 1987): 617–28. http://dx.doi.org/10.1080/10314618708595772.

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4

E, Pavithra, und R. L. N. Raju. „Tribal Masculinity: An Alternative of Anti-ecological Masculinity“. World Journal of English Language 14, Nr. 2 (19.01.2024): 253. http://dx.doi.org/10.5430/wjel.v14n2p253.

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Masculinity is considered as behavior and attributes expected out of men. It is a socially constructed concept that is shaped by gender roles, societal expectations, and power dynamics that vary across cultures and historical periods. The studies concerning men, masculinity, and nature relations emerged as a response to the essentialized notion of associating men with culture, patriarchy, oppression, and women with nature, rather than focusing on the complexity of masculinities and their relation with nature. Further, Ecomasculinity and Ecological masculinism are Western concepts and frameworks that evolved out of the studies concerning men-nature relationships. Considering the plurality of masculinity and the nuances of men-nature relationships, this paper explores the intersection of men, masculinity, and nature in Tribal society in the context of South India. The study employs textual analysis as a method to explore men-nature relationships. The text considered for the analysis is the novel Huntsman by Lakshmi Saravanakumar, translated into English by Aswini Kumar. The novel presents an indigenous tribal society rooted in the forest with interpersonal connections between humans and non-humans. The paper demonstrates how the concept of Home, Indigeneity, and life in tribal society caters to the construction of the notion of masculinity, which emphasizes caring attitudes toward nature. The perspective of indigenous society challenges the traditional notion of masculinity as dominant and oppressive. This paper argues that masculine discourse in Tribal society is counter-hegemonic, and is built on caring towards humans and nonhumans rather than domination.

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Rodino-Colocino, Michelle, Lauren J. DeCarvalho und Aaron Heresco. „Neo-Orthodox Masculinities on Man Caves“. Television & New Media 19, Nr. 7 (01.06.2017): 626–45. http://dx.doi.org/10.1177/1527476417709341.

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

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6

Green, David. „What Men Want? Initial Thoughts on the Male Goddess Movement“. Religion and Gender 2, Nr. 2 (19.02.2012): 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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7

Yaeger, Dylan A. „Directions for the Study of Masculinity: Beyond Toxicity, Experience, and Alienation“. British Journal of American Legal Studies 9, Nr. 1 (29.05.2020): 81–113. http://dx.doi.org/10.2478/bjals-2020-0005.

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

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O'BRIEN, CORMAC. „Rethinking Masculinity“. Theatre Research International 36, Nr. 3 (30.08.2011): 286–88. http://dx.doi.org/10.1017/s030788331100054x.

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Authentic Irish manhood has long been the concern of several self-appointed vanguards. However, just exactly what may constitute authentic Irish manhood has not, until quite recently, been the subject of serious critical and theoretical reflection. Moreover, Irish playwriting (and theatre production) has a notoriously male-dominated history. Because of this masculinist and often misogynistic slant to Irish theatre writing, there is a sense, for the masculinities scholar at least, that any piece of erudite theatre scholarship can make critical inroads into the deconstruction of Irish masculinity in performance.

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Shah, Shalini. „Men, Masculinism and Masculinities: Ancient Indian Antecedents“. Studies in History 39, Nr. 2 (August 2023): 239–64. http://dx.doi.org/10.1177/02576430231212239.

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This article seeks to analyse how the concept of masculinity is embedded in the cultural discourse of Ancient India. It is also our contention that since in the ancient Indic context, the sex-gender system was a reality, we cannot discount the existence of a ‘masculinist’ structure which had a role to play in shaping the perception/functioning of a masculine persona. The article is an attempt to unravel the mystique of Indic manhood across a broad temporal frame by focusing on different themes such as varn˙a status, male body, fatherhood and sexuality and its framing within the discourse on masculinity. Since masculinity was constructed in opposition to both femininity and the defective/deficient male, these two aspects have also been focused upon.

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Gardiner, Judith Kegan. „Masculinity's Interior: Men, Transmen, and Theories of Masculinity“. Journal of Men's Studies 21, Nr. 2 (01.04.2013): 112–26. http://dx.doi.org/10.3149/jms.2102.112.

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11

Myzelev, Alla. „The negotiation of masculinity and identity through clothing choices among Russian speakers in Canada“. Critical Studies in Men???s Fashion 6, Nr. 1 (01.09.2019): 103–20. http://dx.doi.org/10.1386/csmf_00007_1.

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Using information interviews conducted with Russian-speaking men living in Toronto and vicinity this article interrogates the understanding of fashion among immigrants from former Soviet Union and Russia. Using a hypothesis that Russian-speaking men conceptualize their male identity differently from both their Canadian counterparts and Russian men living in Russia this article investigates how fashion choices affect negotiation of identity of these men in Canada. Using art historical methodologies, historical analysis and qualitative research I look at the interviewee’s contributions as a reflection of masculinity in transitions assuming that the forming of masculine identity is a constantly changing process. In each society the hegemonic model of masculinity categorizes groups of men in relation to each other through ‘normalizing’ the definition of masculinity and defining its standards and proper manifestations. This is particularly true of societies where the military culture has an increased presence and an important role to play. Contemporary Russia epitomizes the commanding and rigid nature of the masculinist regime where hegemonic masculinity is firmly established and thoroughly institutionalized.

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12

Tillman, Ken, und Krisanna Machtmes. „Masculinity“. Men in Nursing 3, Nr. 1 (Februar 2008): 23–28. http://dx.doi.org/10.1097/01.min.0000310887.75194.85.

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13

Goldhill, Simon. „MASCULINITY“. Classical Review 54, Nr. 2 (Oktober 2004): 437–39. http://dx.doi.org/10.1093/cr/54.2.437.

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14

Clarke, Juanne. „Masculinity“. JAMA 296, Nr. 19 (15.11.2006): 2379. http://dx.doi.org/10.1001/jama.296.19.2380.

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15

Winnberg, Jakob, Anna Fåhraeus und AnnKatrin Jonsson. „Introduction: Female Masculinity or Textual Masculinity“. Nordic Journal of English Studies 7, Nr. 1 (24.09.2008): 1. http://dx.doi.org/10.35360/njes.71.

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16

Parlow, Susan B. „Masculinity as a Center, Centered Masculinity“. Studies in Gender and Sexuality 12, Nr. 3 (Juli 2011): 213–20. http://dx.doi.org/10.1080/15240657.2011.585921.

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17

Sangra, Seema. „DECONSTRUCTING MASCULINITY: CHANGING PORTRAYAL OF INDIAN MEN ON OTT PLATFORMS“. JOURNAL OF CONTENT COMMUNITY AND COMMUNICATION 14, Nr. 8 (31.12.2021): 273–83. http://dx.doi.org/10.31620/jccc.12.21/23.

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Over the years, media has been invoking 'hegemonic masculinity’ and producing a one-tone representation of men, who are linear, flat, and in line with the traditional definition of manliness. Such unrealistic images of men lead to the reinforcement of prejudice against other genders, which also has damaging repercussions on men. However, there is a noticeable silver lining with the entry of Over the Top (OTT) platforms as they are challenging such representations. These platforms chart out the basic premise of the theory of social construction of reality that helps construct new realities of masculinity, defying 'hegemonic masculinity.' This paper aims to critically examine and evaluate masculinity's representation in various Indian OTT platforms' content and understand how the Indian OTT content is blurring masculinity images instead of what the cultural products are portraying. The paper also intends to analyse the male lead characters and their positioning, which does not compartmentalise men's attributes into the existing patriarchal male image, representing them as real and relatable. This paper substantiates the method of discourse analysis. Three content from Indian OTT platforms are selected with the purposive sampling method - 'Little Things' – Season 1 & 2 on Netflix, 'Made in Heaven' on Amazon Prime, and 'Yeh Meri Family' on TVF Play, to analyse along variables formulated to justify the hypothesis – 'Indian content on OTT platforms is blurring the one-tone representation of masculinity. The paper proposes a revised study of men and masculinity, challenging the patriarchal framework of gender and power for future development in the study. The study posits that OTT platforms have taken a step towards bringing equality among and within genders through their representation to make a difference and build acceptance in society for heterogeneity within masculinity.

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18

Carman, Jon-Michael. „Abimelech the manly man? Judges 9.1-57 and the performance of hegemonic masculinity“. Journal for the Study of the Old Testament 43, Nr. 3 (März 2019): 301–16. http://dx.doi.org/10.1177/0309089217720620.

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

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Puspitasari, Diana, Yudi Suryadi und Hinano Kumasaka. „Yakuza Masculinity: Marginalized Hegemonic in Gokusen Manga“. Eralingua: Jurnal Pendidikan Bahasa Asing dan Sastra 7, Nr. 1 (04.04.2023): 78. http://dx.doi.org/10.26858/eralingua.v7i1.37446.

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Abstract. Masculinity is a construction formed by society because of the expectations of men in society, so various forms of masculinity emerge. The Yakuza group is a group that is very synonymous with masculinity and is even referred to as the world of men. However, in reality, their masculine form shackles them in social interaction. The purpose of this study is to describe the forms of Yakuza masculinity so that there will be visible differences in the forms of masculinity between Yakuza and society in general. Yakuza masculinity has a general concept of masculinity, or is called hegemonic masculinity. However, forms of masculinity that are too extreme make their masculinity marginal. That happens because of differences in the interpretation of masculinity by society toward certain groups. The data is from images and dialogues representing Yakuza forms of masculinity in Gokusen manga. Data collection used a literature review technique, and data analysis used a qualitative descriptive technique. The findings suggest that masculinity owned by the Yakuza group represents a form of hegemonic masculinity, but the form of masculinity becomes a problem for its existence. The form of masculinity has a dual identity as a tool of legitimacy and a means of subordination to individuals and groupsKeywords: Hegemonic, Marginal Masculinity, Masculinity, Yakuza Masculinity, Yakuza

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20

Messner, Michael A. „Men Studying Masculinity: Some Epistemological Issues in Sport Sociology“. Sociology of Sport Journal 7, Nr. 2 (Juni 1990): 136–53. http://dx.doi.org/10.1123/ssj.7.2.136.

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

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Śmieja, Wojciech. „BETWEEN TRADITIONS AND TECHNOLOGY: POLITICAL RADICALISM AND THE SPECTACLE OF MASCULINITY IN CONTEMPORARY POLAND“. Society Register 5, Nr. 1 (08.03.2021): 159–72. http://dx.doi.org/10.14746/sr.2021.5.1.09.

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Radical movements of the Polish far-right consist, as elsewhere, mainly of young men. The strict gender binarism, the exaltation of men’s power, homosociality, brotherhood, physical strength and subordination of women are omnipresent among 'angry white men' everywhere, Poland included. However, these general characteristics have always its local variants, trajectories, and particularities. This article is an attempt to explain the phenomenon of Polish radical right movements in its local context: cultural, social, economic. The article focuses on ‘The March of Independence’ – a cyclical celebration for radical groups, which proliferates the discourses of far-right radical masculinity. In the first part, the author focuses on the social and economic background, worldview and ‘masculinist’ ideology of Polish' angry white men’ (Kimmel 2013). The second part focuses on the historical and cultural coding of their 'aggrieved entitlement' (Kimmel 2013). The third part of the essay draws on Steve's Garlick (Garlick 2016: 163−193) concept of ‘spectacular masculinity’. It analyzes how modern technology contributes to the construction of ‘spectacular’ masculinity among the participants of the march/members of radical groups.

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Pease, Bob. „Recreating Men’s Relationship with Nature: Toward a Profeminist Environmentalism“. Men and Masculinities 22, Nr. 1 (12.03.2019): 113–23. http://dx.doi.org/10.1177/1097184x18805566.

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While feminist and profeminist scholars are increasingly in agreement with the thesis that hegemonic and destructive forms of masculinity are the source of current environmental crises, there is less agreement on how to address this issue or on the way forward for ecologically conscious and profeminist men. Some forms of ecofeminism essentialize women as being closer to nature than men, while arguing that men are closer to culture. There seems little capacity for men to change in this view. In a parallel development, some ecomasculinity theorists argue that the problem is not with the nature of masculinity per se but with the separation of men’s natural maleness from forms of masculinity that suppress their infinite capacity to care. It will be argued that such latter approaches espouse either an ecofeminine or ecomasculinist perspective rather than a social ecofeminist view. This article will explore the implications of the social ecofeminist critique (or what some writers refer to as feminist environmentalism) for understanding socially constructed masculinism, and what men can do about it, in the context of the social divisions between men across the world.

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Larson, Jennifer. „Paul's Masculinity“. Journal of Biblical Literature 123, Nr. 1 (2004): 85. http://dx.doi.org/10.2307/3268551.

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24

Melgar Alcantud, Patricia. „Beckett's Masculinity“. Masculinities & Social Change 6, Nr. 1 (21.02.2017): 91. http://dx.doi.org/10.17583/mcs.2017.2565.

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25

Blom Hansen, Thomas. „Recuperating Masculinity“. Critique of Anthropology 16, Nr. 2 (Juni 1996): 137–72. http://dx.doi.org/10.1177/0308275x9601600203.

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26

Il'inykh, S. A. „Multiple Masculinity“. Russian Education & Society 54, Nr. 6 (Juni 2012): 15–31. http://dx.doi.org/10.2753/res1060-9393540602.

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27

Wong, Y. Joel, Ronald F. Levant, Matthew M. Welsh, Andrew Zaitsoff, Matthew Garvin, Daniel King und Michael Aguilar. „Masculinity Priming“. Journal of Men’s Studies 23, Nr. 1 (März 2015): 98–106. http://dx.doi.org/10.1177/1060826514561989.

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28

Barren, James W. „Reviewing Masculinity“. Contemporary Psychology: A Journal of Reviews 41, Nr. 4 (April 1996): 372–73. http://dx.doi.org/10.1037/002886.

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29

Srivastava, Sanjay. „Modi-Masculinity“. Television & New Media 16, Nr. 4 (06.04.2015): 331–38. http://dx.doi.org/10.1177/1527476415575498.

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30

Landreau, John C. „Refusing Masculinity“. Men and Masculinities 15, Nr. 4 (28.08.2012): 388–405. http://dx.doi.org/10.1177/1097184x12455784.

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31

Berggren, Kalle. „Sticky Masculinity“. Men and Masculinities 17, Nr. 3 (13.06.2014): 231–52. http://dx.doi.org/10.1177/1097184x14539510.

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32

Palmer, Jamie L. „Ineffective Masculinity“. Men and Masculinities 21, Nr. 4 (13.03.2017): 455–78. http://dx.doi.org/10.1177/1097184x17696184.

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Advancing literature on Cuban–American relations through an analysis grounded in hegemonic and relational, or “subordinate” masculinities, this work explores representations of Cuban male leaders in the US media. Using ethnographic content analysis to examine 763 articles on Cuba from 1959 to 2010 in Time and Newsweek, data reveal narratives of ineffective masculinity as articulated through emergent themes and images that portray Cuban men involved in the revolutionary or political process as (a) simultaneously hypermasculine, that is, motivated by anger, violence, or idealism and (b) hypomasculine or displaying inadequacies in either their professional efforts and/or their physical characteristics. The findings supported by ineffective masculinity add to the literature by recognizing that these male leaders are deemed deficient; however, this deficiency does not rely on tropes of femininity. It is through this analysis that one may recognize the ways in which representations of Cuban male leaders may relate but differ from portraits of other nonwhite men. These findings might reasonably pave the way for possible variations in portrayals of “ineffective masculinity” and hegemonic masculinity where future research may question what role the trope ineffective masculinity may have on the maintenance of racial inequalities and ideologies especially of men of color in international relations with the United States.

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Mendoza Pérez, Karmele, und Marta Morgade Salgado. „Doing Masculinity“. Men and Masculinities 21, Nr. 3 (22.01.2018): 403–22. http://dx.doi.org/10.1177/1097184x17748169.

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The aim of this article is to engage with unaccompanied migrant Maghrebi boys’ styles of physical self-presentation, “looks,” and hairstyles as a source of knowledge on the construction of masculinities. In order to observe such bodily expressive practices, we used general ethnographic methodology and, in particular, a workshop built around different artistic techniques. Since masculinity is inextricably defined in relation to specific agents and contexts, insights into unaccompanied migrant teenagers’ enactments of masculinity are dependent on (1) the collective imagination lying behind such “looks” and bodily images, (2) the discomfort and tensions created in the institutional communities in which these minors live—especially among social workers, and (3) the dialogue and relationships that emerge between the aesthetic and bodily expressions of these young migrants’ own culture and those of the other cultural groups that coexist, in our case, in a European city.

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Fast, Irene. „Endangered Masculinity“. Contemporary Psychology: A Journal of Reviews 32, Nr. 6 (Juni 1987): 546. http://dx.doi.org/10.1037/027227.

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35

TURNER, K. „PERIODICAL MASCULINITY“. Essays in Criticism XLIX, Nr. 4 (01.10.1999): 361. http://dx.doi.org/10.1093/eic/xlix.4.361.

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36

Rowland, Michael. „Performing Masculinity“. Textual Practice 27, Nr. 6 (Oktober 2013): 1074–77. http://dx.doi.org/10.1080/0950236x.2013.841408.

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37

Connell, R. W., und James W. Messerschmidt. „Hegemonic Masculinity“. Gender & Society 19, Nr. 6 (Dezember 2005): 829–59. http://dx.doi.org/10.1177/0891243205278639.

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Rivera, Ashley, und Jonas Scholar. „Traditional Masculinity“. Advances in Nursing Science 43, Nr. 1 (2020): E1—E10. http://dx.doi.org/10.1097/ans.0000000000000284.

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39

Mahadeen, Ebtihal. „Arabizing “Masculinity”“. Journal of Middle East Women's Studies 12, Nr. 3 (November 2016): 450–52. http://dx.doi.org/10.1215/15525864-3637653.

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40

Quinn, Hannah. „Tomassetti’s masculinity“. Visual Inquiry 8, Nr. 1 (01.03.2019): 41–47. http://dx.doi.org/10.1386/vi.8.1.41_1.

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41

Kimmel, Michael S. „Invisible masculinity“. Society 30, Nr. 6 (September 1993): 28–35. http://dx.doi.org/10.1007/bf02700272.

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42

Seymour, Kate. „Imprisoning masculinity“. Sexuality and Culture 7, Nr. 4 (Dezember 2003): 27–55. http://dx.doi.org/10.1007/s12119-003-1017-3.

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Glancy, Jennifer A. „Unveiling Masculinity“. Biblical Interpretation 2, Nr. 1 (1994): 34–50. http://dx.doi.org/10.1163/156851594x00033.

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Annotation:

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

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44

Il'inykh, S. A. „Multiple Masculinity“. Russian Social Science Review 54, Nr. 1 (Januar 2013): 62–78. http://dx.doi.org/10.1080/10611428.2013.11065499.

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Gomes Costa Filho, Ricardo. „Meat Masculinity“. Contexts 13, Nr. 3 (August 2014): 56–58. http://dx.doi.org/10.1177/1536504214545762.

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46

Williams, Christine L. „Militarized masculinity“. Qualitative Sociology 17, Nr. 4 (Dezember 1994): 415–22. http://dx.doi.org/10.1007/bf02393339.

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47

Howard, Lionel C. „Performing Masculinity“. Boyhood Studies 6, Nr. 1 (01.03.2012): 97–115. http://dx.doi.org/10.3149/thy.0601.97.

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This article focuses on the ways in which a select group of adolescent African American males respond to gender scripts. Drawing on interview and focus group data, the article describes four different responses to messages they receive from peers and significant adults about socio-culturally appropriate behaviors and characteristics of masculinity: 1) adapting or modifying their presentations of self, 2) internalizing ascribed gender scripts, 3) resisting, and 4) remaining conflicted about an appropriate response. Narratives highlight the complexity of gender identity development and active participation of African American boys in the construction of a masculine identity that feels most authentic, as well as the role of agents of socialization on identity.

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Ahmed, Rukhsana. „Rethinking Masculinity“. Review of Communication 7, Nr. 2 (April 2007): 203–6. http://dx.doi.org/10.1080/15358590701371730.

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49

Pinto, Samantha. „Masculinity studies“. Arts and Humanities in Higher Education 10, Nr. 1 (Februar 2011): 23–30. http://dx.doi.org/10.1177/1474022210389575.

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Levin, Emily P. „American Masculinity“. American Book Review 38, Nr. 1 (2016): 12–13. http://dx.doi.org/10.1353/abr.2016.0144.

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