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Journal articles on the topic 'Hegemonic studies'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Ikenberry, G. John, and Daniel H. Nexon. "Hegemony Studies 3.0: The Dynamics of Hegemonic Orders." Security Studies 28, no. 3 (May 27, 2019): 395–421. http://dx.doi.org/10.1080/09636412.2019.1604981.

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2

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

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

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3

Howson, Richard. "Hegemonic Masculinity in the Theory of Hegemony." Men and Masculinities 11, no. 1 (October 2008): 109–13. http://dx.doi.org/10.1177/1097184x08315105.

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4

Kioupkiolis, Alexandros. "Movements post-hegemony: how contemporary collective action transforms hegemonic politics." Social Movement Studies 17, no. 1 (October 11, 2017): 99–112. http://dx.doi.org/10.1080/14742837.2017.1377604.

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5

Connell, R. W., and James W. Messerschmidt. "Hegemonic Masculinity." Gender & Society 19, no. 6 (December 2005): 829–59. http://dx.doi.org/10.1177/0891243205278639.

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6

Mahfouz, Safi M. "Challenging Hegemonic Patriarchy." Critical Survey 32, no. 4 (December 1, 2020): 3–20. http://dx.doi.org/10.3167/cs.2020.320402.

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Drawing on feminist theory, this article offers a feminist reading of some Arab Hamlet appropriations to demonstrate whether or not such plays qualify as feminist Shakespeare re-visions. It shows how some female characters in these plays have been, unlike their Shakespearean counterparts, empowered to challenge the hegemonic patriarchal structures of their societies while others remain oppressed and submissive. The discussed Arab Shakespeare renditions constitute only illustrative samples of heroic and oppressed women in the Arab Shakespeare canon which has been known for producing political satires. The featured plays include Ahmad Shawqī’s Masra‘ Kileopatrā (The Fall of Cleopatra), Egypt, 1946; Nabyl Lahlou’s Ophelia Is Not Dead, Morocco, 1968; Mamdūh Al-ʻUdwān’s Hamlet Wakes Up Late, Syria, 1976; Yūsuf Al-Sāyyegh’s Desdemona, Iraq, 1989; Jawād Al-Assadī’s Forget Hamlet, Iraq, 1994; and A Midsummer Night’s Dream, Palestine, 2011.

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7

Brown, Terry. "Conversation: Abandoning the Hegemonic Model." Journal of Anglican Studies 4, no. 1 (June 2006): 113–16. http://dx.doi.org/10.1177/1740355306064522.

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8

Christensen, Ann-Dorte, and Sune Qvotrup Jensen. "Combining hegemonic masculinity and intersectionality." NORMA 9, no. 1 (January 2, 2014): 60–75. http://dx.doi.org/10.1080/18902138.2014.892289.

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9

Ku, Agnes S. "Hegemonic construction, negotiation and displacement." International Journal of Cultural Studies 4, no. 3 (September 2001): 259–78. http://dx.doi.org/10.1177/136787790100400301.

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10

Choak, Clare. "Hegemonic Masculinity and “Badness”." Boyhood Studies 14, no. 1 (June 1, 2021): 63–74. http://dx.doi.org/10.3167/bhs.2020.140105.

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The relationship between masculinity, crime, and violence has a long history, whereby hegemonic masculinity is utilized as a resource to create and sustain tough reputations “on road”, where everyday lives are played out on urban streets. Within the context of road culture—of which gangs are part—this is particularly significant given the hypermasculine focus. This paper considers Raewyn Connell’s (1995; 1997; 2000) work on hegemonic masculinity and emphasized femininity and develops it in new directions by exploring how these hegemonic identities are inscribed on women’s bodies. In the English context, the dominant discourse around young women “on road” is of that of passivity, as they are victims first and offenders second. An underexplored area is their role as perceived “honorary men” when adopting behavior associated with hegemonic masculinity, therefore how they bargain with patriarchy within these spaces is explored.

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11

Choak, Clare. "Hegemonic Masculinity and “Badness”." Boyhood Studies 14, no. 1 (June 1, 2021): 63–74. http://dx.doi.org/10.3167/bhs.2021.140105.

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The relationship between masculinity, crime, and violence has a long history, whereby hegemonic masculinity is utilized as a resource to create and sustain tough reputations “on road”, where everyday lives are played out on urban streets. Within the context of road culture—of which gangs are part—this is particularly significant given the hypermasculine focus. This paper considers Raewyn Connell’s (1995; 1997; 2000) work on hegemonic masculinity and emphasized femininity and develops it in new directions by exploring how these hegemonic identities are inscribed on women’s bodies. In the English context, the dominant discourse around young women “on road” is of that of passivity, as they are victims first and offenders second. An underexplored area is their role as perceived “honorary men” when adopting behavior associated with hegemonic masculinity, therefore how they bargain with patriarchy within these spaces is explored.

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12

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

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

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13

Sparks, Colin. "Hegemonic Shadows: USA, China and Dewesternising Media Studies." Westminster Papers in Communication and Culture 12, no. 1 (January 30, 2017): 19. http://dx.doi.org/10.16997/wpcc.244.

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14

Miller, Steven E. "The Hegemonic Illusion? Traditional Strategic Studies In Context." Security Dialogue 41, no. 6 (December 2010): 639–48. http://dx.doi.org/10.1177/0967010610388212.

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15

Bartholomaeus, Clare. "COLLUDING WITH OR CHALLENGING HEGEMONIC MASCULINITY?" Australian Feminist Studies 28, no. 77 (September 2013): 279–93. http://dx.doi.org/10.1080/08164649.2013.821725.

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16

Allan, Jonathan A., Candice M. Waddell, Rachel V. Herron, and Kerstin Roger. "Are rural Prairie masculinities hegemonic masculinities?" NORMA 14, no. 1 (September 19, 2018): 35–49. http://dx.doi.org/10.1080/18902138.2018.1519092.

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17

Messerschmidt, James W. "The Salience of “Hegemonic Masculinity”." Men and Masculinities 22, no. 1 (March 12, 2019): 85–91. http://dx.doi.org/10.1177/1097184x18805555.

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This article argues that the concept of “hegemonic masculinity” remains highly salient to critical masculinities studies. The author outlines Raewyn Connell's initial formulation of the concept, how that initial model of hegemonic masculinity has been historically misinterpreted, the reformulation of the concept by Connell and Messerschmidt, and the recent scholarly amplification of the concept. The author concludes that Connell’s original emphasis on the legitimation of unequal gender relations remains essential to both the concept and to the field of critical masculinities studies.

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18

Rezende, Flavia, and Fernanda Ostermann. "Hegemonic and counter-hegemonic discourses in science education from the perspective of a post-critical curriculum theory." Cultural Studies of Science Education 15, no. 3 (September 27, 2019): 679–94. http://dx.doi.org/10.1007/s11422-019-09945-8.

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19

Rezende, Flavia, and Fernanda Ostermann. "Hegemonic and counter-hegemonic discourses in science education scholarship from the perspective of post-critical curricular theories." Cultural Studies of Science Education 15, no. 4 (March 12, 2020): 1047–65. http://dx.doi.org/10.1007/s11422-019-09969-0.

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20

Hearn, Jeff, Marie Nordberg, Kjerstin Andersson, Dag Balkmar, Lucas Gottzén, Roger Klinth, Keith Pringle, and Linn Sandberg. "Hegemonic Masculinity and Beyond." Men and Masculinities 15, no. 1 (March 22, 2012): 31–55. http://dx.doi.org/10.1177/1097184x11432113.

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This article discusses the status of the concept of hegemonic masculinity in research on men and boys in Sweden, and how it has been used and developed. Sweden has a relatively long history of public debate, research, and policy intervention in gender issues and gender equality. This has meant, in sheer quantitative terms, a relatively sizeable corpus of work on men, masculinities, and gender relations. There is also a rather wide diversity of approaches, theoretically and empirically, to the analysis of men and masculinities. The Swedish national context and gender equality project is outlined. This is followed by discussion of three broad phases in studies on men and masculinities in Sweden: the 1960s and 1970s before the formulation of the concept of hegemonic masculinity; the 1980s and 1990s when the concept was important for a generation of researchers developing studies in more depth; and the 2000s with a younger generation committed to a variety of feminist and gender critiques other than those associated with hegemonic masculinity. The following sections focus specifically on how the concept of hegemonic masculinity has been used, adapted, and indeed not used, in particular areas of study: boys and young men in family and education; violence; and health. The article concludes with review of how hegemonic masculinity has been used in Swedish contexts, as: gender stereotype, often out of the context of legitimation of patriarchal relations; “Other” than dominant, white middle-class “Swedish,” equated with outmoded, nonmodern, working-class, failing boy, or minority ethnic masculinities; a new masculinity concept and practice, incorporating some degree of gender equality; and reconceptualized and problematized as a modern, heteronormative, and subject-centered concept.

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21

Olohan, Maeve. "Technology, translation and society." Target. International Journal of Translation Studies 29, no. 2 (June 29, 2017): 264–83. http://dx.doi.org/10.1075/target.29.2.04olo.

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Translation studies and social theories of translation tend not to deal adequately with questions regarding the role of technology in translation and have neglected the ways in which technologies, as non-human entities, embody and materialize hegemonic and power relations. This paper seeks to address this shortcoming by looking to science and technology studies (STS) for conceptual frameworks to help us to understand and articulate (a) how popular, deterministic perceptions of translation technology are perpetuated through the discourses of hegemonic actors, (b) how decisions regarding design and use of translation technologies may be studied with reference to their construction and interpretation by relevant social groups, and (c) how a critical theory of technology and an analytical focus on practices can help to focus our attention on the exercise of hegemonic control in the translation sector.

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22

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

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

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23

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

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

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24

Forbes, David. "Neoliberal Hegemonic Masculinity and McMindfulness: The Need for Buddhist Values and Principles in Mindful Masculinity Programs." Religions 13, no. 6 (June 14, 2022): 544. http://dx.doi.org/10.3390/rel13060544.

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This paper explores how certain Buddhist-inspired principles such as impermanence of self and compassion for all (metta) and the practice of mindfulness can contribute to challenging ways in which young men adopt troublesome aspects of systemic patriarchy. It (1) briefly examines the problem of systemic patriarchy in its most dominant forms, neoliberal hegemonic masculinity and right-wing racist authoritarian masculinity; (2) critically discusses examples of mindfulness education and counseling programs for young men that have been severed from their Buddhist origins (McMindfulness) that attempt to challenge young men around patriarchal beliefs and thoughts but end up reproducing neoliberal hegemonic masculinity; (3) briefly considers the problem of McMindfulness and its relation to Buddhism and neoliberal hegemonic and mindful masculinity; and (4) offers Buddhist perspectives as part of a counter-view that may serve within programs as an alternative to current forms of patriarchy while including and renewing the aforementioned Buddhist principles.

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25

de Ormaechea Otalora, Valeria. "Educating for democratic consciousness. Counter-hegemonic possibilities." Intercultural Education 25, no. 4 (June 20, 2014): 334–35. http://dx.doi.org/10.1080/14675986.2014.925708.

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26

Foltz, Richard. "Muslim "Orientalism" in medieval travel accounts of India." Studies in Religion/Sciences Religieuses 37, no. 1 (March 2008): 81–95. http://dx.doi.org/10.1177/000842980803700105.

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Since the late 1970s the term "orientalism" has most often been used to assert the existence of an exoticised, romanticised and often hegemonic European view of the non-Western Other. A similar approach can be seen in travelogues of India written by Middle Eastern and Central Asian Muslims during the pre-modern period. This observation suggests that such approaches to the Other are not unique to Europeans, but may be characteristic of hegemonic cultures in general.

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27

Ikenberry, G. John, and Charles A. Kupchan. "Socialization and hegemonic power." International Organization 44, no. 3 (1990): 283–315. http://dx.doi.org/10.1017/s002081830003530x.

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Hegemons exercise power in the international system not only by manipulating material incentives but also by altering the substantive beliefs of elites in other nations. Socialization—the process through which leaders in these secondary states embrace a set of normative ideals articulated by the hegemon—plays an important role both in establishing an international order and in facilitating the functioning of that order. This article develops the notion of socialization in the international system and examines three hypotheses about the conditions under which it occurs and can function effectively as a source of power. The first hypothesis is that socialization occurs primarily after wars and political crises, periods marked by international turmoil and restructuring as well as by the fragmentation of ruling coalitions and legitimacy crises at the domestic level. The second is that elite (as opposed to mass) receptivity to the norms articulated by the hegemon is essential to the socialization process. The third hypothesis is that when socialization does occur, it comes about primarily in the wake of the coercive exercise of power. Material inducement triggers the socialization process, but socialization nevertheless leads to outcomes that are not explicable simply in terms of the manipulation of material incentives. These hypotheses are explored in the historical case studies of U.S. diplomacy after World Wars I and II and the British colonial experience in India and Egypt.

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28

Braun, Willi. "Body, Character and the Problem of Femaleness in Early Christian Discourse." Religion and Theology 9, no. 1-2 (2002): 108–17. http://dx.doi.org/10.1163/157430102x00061.

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AbstractExaggerating in the direction of truth so as to provoke historiographical thought, this article claims that formative Christianity was wholly an androcentric project. Oft-cited women-friendly texts (Luke, Galatians, Gospel of Thomas) are not exceptions to early Christian masculinised gender ideology. The article locates early Christian commitment to a piety of 'andreia' (manliness) within the similar hegemonic Graeco-Roman gender ideology. It concludes with some reflections on the effects ofa hegemonic ideology and raises questions on the possibility of emancipatory agency.

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29

Horak, Roman. "Translation, Cultural Translation and the Hegemonic English." Culture Unbound 7, no. 4 (January 19, 2015): 565–75. http://dx.doi.org/10.3384/cu.2000.1525.1573565.

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This brief chapter problematizes the hegemonic position of the English language in Cultural Studies, which, in the author’s view, can be understood as a moment that stands against a true internationalisation of the project. Following an argument referring to the necessary ‘translation’ process (here seen as ‘re-articulation’, ‘transcoding’ or ‘transculturation’) Stuart Hall has put forward almost two decades ago, the essay, firstly, turns to the notion of ‘linguistic translations’, and deals, secondly, with what has been coined ‘cultural translation’. Discussing approaches developed by Walter Benjamin, Umberto Eco and Homi Bhabha, the complex relationship between the two terms is being investigated. Finally, in a modest attempt to throw some light on this hegemonic structure, central aspects of the output of three important journals (European Journal of Cultural Studies, International Journal of Cultural Studies, Cultural Studies), i. e. an analysis of the linguistic and institutional backgrounds of the authors of the ten most-read and most-cited essays, are presented. Based on these findings I argue that it is not simply the addition of the discsive field (language) to the academic space (institution) that defines the mechanism of exclusion and inclusion. Rather, it is the articulation of both moments, i.e. that of language and that of the institution, which – in various contexts (but in their own very definite ways) – can help to develop that structure which at present is still hindering a further, more profound internationalisation of the project that is Cultural Studies.

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30

Messerschmidt, James W., and Achim Rohde. "Osama Bin Laden and His Jihadist Global Hegemonic Masculinity." Gender & Society 32, no. 5 (May 2, 2018): 663–85. http://dx.doi.org/10.1177/0891243218770358.

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This article examines for the first time the jihadist global hegemonic masculinity of Osama bin Laden. Based on Bin Laden’s public statements translated into English, the authors examine how in the process of constructing a rationale for violent attacks primarily against the United States, he simultaneously and discursively formulates a jihadist global hegemonic masculinity. The research adds to the growing interest in discursive global hegemonic masculinities, as well as jihadist masculinities in the Middle East, by scrutinizing how Bin Laden’s jihadist global hegemonic masculinity is produced in and through his public statements. The authors close their discussion by demonstrating how Bin Laden’s discursive practices are embedded in a clash of competing global hegemonic masculinities on the world stage.

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31

de Simone, Silvia, Daniela Putzu, Diego Lasio, and Francesco Serri. "The hegemonic gender order in politics." Equality, Diversity and Inclusion: An International Journal 37, no. 8 (November 20, 2018): 832–46. http://dx.doi.org/10.1108/edi-12-2017-0272.

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PurposeDespite the ongoing increase of women in the top positions, they are still underrepresented in politics. The studies that primarily focus on women’s underrepresentation in politics neglect the role of gender as a category that structures and makes sense of social practices. The purpose of this paper is to investigate the mechanisms that regulate the contemporary gender order in politics through discourse analysis and the contribution of the critical feminist perspective.Design/methodology/approachThe study is based on 30 biographical interviews with Italian politicians and focuses on the account of their political experiences and on the meanings attributed to these.FindingsThe results of this paper underline the tendency to either absolve or blame women for gender inequality in politics through different interpretative repertoires: “Women’s disinterest toward politics,” “Politics as masculine context” and “Politics–family unbalance.” The analysis allowed to unravel the way in which the discursive practices create and reproduce the hegemonic gender order in politics.Research limitations/implicationsThe research is limited to 30 qualitative interviews, and so results cannot be generalized.Practical implicationsThe findings of this paper highlight the importance of exploring issues relating to the gender gap in politics and stress the need to implement actions to promote gender equality in politics.Originality/valueThe paper contributes to an understanding of women’s underrepresentation in politics and offers causes for reflection on a phenomenon that has profound implications for our society.

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32

Menton, Seymour. "Cuba's Hegemonic Novelists." Latin American Research Review 29, no. 1 (1994): 260–85. http://dx.doi.org/10.1017/s0023879100035469.

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33

Eckstein, Jessica J., and Erika Sabovik. "Still Just Hegemonic After All These Years?" Boyhood Studies 14, no. 1 (June 1, 2021): 6–24. http://dx.doi.org/10.3167/bhs.2020.140102.

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Men and boys are commonly viewed as perpetrators and/or facilitators of relational violence, but this biological essentializing oversimplifies “masculinity” as “bad.” Connell illustrated the complex roles of bodies, structural order maintenance, and “pupils as agents, school as setting” (Connell 2000: 161) in shaping masculinity processes. Our study examined these factors by examining how peer perceptions of gendered identity threats relate to beliefs negatively affecting power relations. Students (N = 87; n = 36 males, 51 females) from four classes at two high schools in Connecticut provided pre- and post-test data for a Sexual Violence Prevention Program. Results show unhealthy attitudes related to peer perceptions as a basis for violence scenarios. We discuss primary-prevention curricular implications by addressing masculinities as social relationships involved in adolescents facilitating healthy relational practices.

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34

Eckstein, Jessica J., and Erika Sabovik. "Still Just Hegemonic After All These Years?" Boyhood Studies 14, no. 1 (June 1, 2021): 6–24. http://dx.doi.org/10.3167/bhs.2021.140102.

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Men and boys are commonly viewed as perpetrators and/or facilitators of relational violence, but this biological essentializing oversimplifies “masculinity” as “bad.” Connell illustrated the complex roles of bodies, structural order maintenance, and “pupils as agents, school as setting” (Connell 2000: 161) in shaping masculinity processes. Our study examined these factors by examining how peer perceptions of gendered identity threats relate to beliefs negatively affecting power relations. Students (N = 87; n = 36 males, 51 females) from four classes at two high schools in Connecticut provided pre- and post-test data for a Sexual Violence Prevention Program. Results show unhealthy attitudes related to peer perceptions as a basis for violence scenarios. We discuss primary-prevention curricular implications by addressing masculinities as social relationships involved in adolescents facilitating healthy relational practices.

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35

Messerschmidt, James W. "Engendering Gendered Knowledge." Men and Masculinities 15, no. 1 (January 12, 2012): 56–76. http://dx.doi.org/10.1177/1097184x11428384.

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The appropriation of concepts long established as salient contributions to gender theory and research recently has come under scholarly scrutiny. In this article, the author contributes to this dissection of crucial gender concepts by assessing the recent academic appropriation of the reformulated concept of “hegemonic masculinity” and how this appropriation engenders gendered knowledge. The author first briefly revisits the concept of hegemonic masculinity as reformulated by Connell and Messerschmidt. Following this, the author examines selected studies to illustrate how hegemonic masculinity has been appropriated differently, how this dissimilarity is significant for the production of gendered knowledge, and how several new directions in the appropriations extend gendered knowledge on hegemonic masculinity. Finally, the author discusses the relevance of all his conclusions to the wider debates over the concept of hegemonic masculinity and posits how these conclusions arguably impact future feminist/gender research and theory construction.

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Bullock, Patricia L., and Debra M. Freedman. "Challenging Oppressions and Hegemonic Normatives: Risk, Resistance, and Resilience." Journal of Gay & Lesbian Issues in Education 3, no. 2-3 (July 19, 2006): 151–57. http://dx.doi.org/10.1300/j367v03n02_18.

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37

Reuter, Ora John, and Jennifer Gandhi. "Economic Performance and Elite Defection from Hegemonic Parties." British Journal of Political Science 41, no. 1 (September 22, 2010): 83–110. http://dx.doi.org/10.1017/s0007123410000293.

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Hegemonic party regimes are non-democratic regimes that (1) rule with the aid of a dominant political party and (2) hold multi-party elections. Elite coalitions organized under the aegis of a hegemonic party are most vulnerable in elections that coincide with poor economic performance. A declining economy provides elites with a platform around which they can mobilize support to challenge incumbents in elections. As a result, the likelihood of defections from hegemonic parties increases as income declines. This study’s original dataset, which includes 227 elections for the chief executive in hegemonic party dictatorships from 1946 to 2004, and its case studies of defections in Zimbabwe under ZANU-PF in 2008 and Turkey under the Democratic Party in 1955 provide evidence for this proposition.

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38

Lusher, Dean, and Garry Robins. "A Social Network Analysis of Hegemonic and Other Masculinities." Journal of Men's Studies 18, no. 1 (January 1, 2010): 22–44. http://dx.doi.org/10.3149/jms.1801.22.

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39

Espinosa Miñoso, Yuderkys, and Lia Castillo Espinosa. "Ethnocentrism and Coloniality in Latin American Feminisms: The Complicity and Consolidation of Hegemonic Feminists in Transnational Spaces." Hypatia 37, no. 3 (2022): 498–509. http://dx.doi.org/10.1017/hyp.2022.32.

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AbstractThis article applies the theses of Chandra Mohanty and Gayatri Spivak to Latin America in order to advance criticisms of discursive colonization by Western feminisms. It also provides an analysis “from within” to observe the coloniality of feminism in Latin America, denouncing its white-bourgeois origin and its collaboration with hegemonic Northern feminisms. It seeks to show how, since the 1990s, hegemonic feminism in Latin America has been complicit in projects of recolonization of the subcontinent by the central countries in the production of a subaltern subject, “the female other of the female other.”

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Gutierrez, Filomin C. "Violence and Hypermasculinity in University Fraternity Initiations: Situating the Reproduction of Masculinity in the Philippines." Journal of Men’s Studies 27, no. 3 (November 28, 2018): 243–64. http://dx.doi.org/10.1177/1060826518815147.

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The article argues that understanding hegemonic masculinity can be amplified by looking into the situational contexts of men’s interactions in fraternity initiations based on the analysis of narratives of 15 fraternity men. Fraternity members from a Philippine university reached for hegemonic masculinity through the masculine exemplar of toughness to demonstrate preparedness for academic success, dominance in campus positions, and future national leadership. Through violentization (Athens, 2015), their initiations simulate the power clash between harsh patriarchs and supportive brothers that place young men’s bodies as objects and subjects of testing and indoctrination. Individual and collective efforts to critique and eschew the hypermasculinity of initiation violence achieved limited success although the pursuit of alternative socialization rituals remains a challenge.

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Nayak, Meghana, and Jennifer Suchland. "Gender Violence And Hegemonic Projects." International Feminist Journal of Politics 8, no. 4 (December 2006): 467–85. http://dx.doi.org/10.1080/14616740600945024.

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Morales Ruvalcaba, Daniel. "Ciclos políticos hegemónicos: implicaciones para la gobernanza internacional." Brazilian Journal of International Relations 7, no. 3 (November 12, 2018): 452–93. http://dx.doi.org/10.36311/2237-7743.2018.v7n3.03.p452.

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El hegemón es un actor fundamental en la gobernanza internacional. No obstante, mientras que el comercio, poder y guerra han sido temas ampliamente abordados desde los estudios sobre hegemonía en las Relaciones Internacionales, se ha avanzado poco en análisis de las ideas que orientan el comportamiento del hegemón. La hipótesis aquí planteada es que las hegemonías recorren a lo largo de su existencia cinco fases (emergencia, despliegue, apogeo, declive y extinción) y, durante cada una de ellas, el Estado hegemónico asume ideologías específicas que orientan su comportamiento internacional, lo cual se traduce en la promoción de ciertas políticas internacionales, así como de alianzas y organizaciones internacionales con vocaciones específicas. Sin embargo, en la medida que evoluciona su poder nacional y el hegemón transita de una fase a otra, éste tiende a cambiar ideológicamente, abandonando ideas previas y asumiendo otras nuevas. Si bien dicha transición ideológica es pragmática -en función de las necesidades de su poder nacional- este cambio resulta discordante y criticable por otros actores del sistema. Este documento se compone de dos grandes partes: en la primera se establecen las cinco fases de un ciclo hegemónico y, luego, se exponen las ideologías que orientan el comportamiento del Estado hegemónico en ellas; la segunda parte se orienta a comprobar empíricamente las transiciones ideológicas durante las hegemonías neerlandesa, británica y estadounidense. Abstract: The hegemon is a fundamental actor in international governance. However, while trade, power and war have been topics widely discussed from studies on hegemony in International Relations, little progress has been made in analyzing the ideas that guide the behavior of the hegemon. The hypothesis proposed here is that the hegemonies pass through five phases during their existence (emergence, deployment, apogee, decline and extinction) and, during each of them, the hegemonic State assumes specific ideologies that guide its international behavior. However, as the national power evolves, and the hegemon moves from one phase to another, it tends to change ideologically, abandoning previous ideas and assuming new ones. Although this ideological transition is pragmatic - depending on the power needs of the hegemon- this change results discordant and is criticized by other actors in the system. To demonstrate this, the following document is composed of two major parts: the first presents the five phases of a hegemonic cycle and, along with it, the ideologies that guide the behavior of the hegemonic State; the second part aims to empirically verify the ideological transitions during the hegemonies that have existed: the Dutch, the British and the American. Keywords: Hegemony, hegemonic political cycles, ideology, national power, hegemonic interregnum. Recebido em: Agosto/2018. Aprovado em: Dezembro/2018.

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Jackson, Kyle Brandon. "When Homonationalism Becomes Hegemonic: “Homohegemony” and a Meaningfully Materialist Queer Studies." New Political Science 43, no. 4 (October 2, 2021): 469–85. http://dx.doi.org/10.1080/07393148.2021.1995806.

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

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

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Sofia, Zoë. "Hegemonic irrationalities and psychoanalytic cultural critique." Cultural Studies 6, no. 3 (October 1992): 376–94. http://dx.doi.org/10.1080/09502389200490241.

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Dirth, Thomas P., and Glenn A. Adams. "Decolonial theory and disability studies: On the modernity/coloniality of ability." Journal of Social and Political Psychology 7, no. 1 (April 5, 2019): 260–89. http://dx.doi.org/10.5964/jspp.v7i1.762.

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This paper applies a decolonial approach to hegemonic psychological science by engaging marginalized knowledge perspectives of Disability Studies (DS) to reveal and disrupt oppressive knowledge formations associated with standard understandings of ability. In the first section of the paper, we draw upon mainstream DS scholarship to challenge individualistic orientations to disability (evident in the medical model and positive psychology perspectives) that pervade psychological science. The purpose of this approach is to normalize disability by thinking through disabled ways of being as viable and valuable. In the second section of the paper, we draw upon critical race and global disability perspectives to denaturalize hegemonic accounts of ability. Rather than essential properties of human bodies and minds, the capabilities of the modern subject reflect technological and ideological investments that enable a privileged few, while disabling the marginalized global majority. We conclude by discussing implications of decolonial theory for DS and ways in which considerations of disability subjectivity can inform the decolonial project.

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Luo, Wei. "Television’s “Leftover” Bachelors and Hegemonic Masculinity in Postsocialist China." Women's Studies in Communication 40, no. 2 (April 3, 2017): 190–211. http://dx.doi.org/10.1080/07491409.2017.1295295.

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Siddiqui, Sohaira. "Good Scholarship/Bad Scholarship: Consequences of the Heuristic of Intersectional Islamic Studies." Journal of the American Academy of Religion 88, no. 1 (January 17, 2020): 142–74. http://dx.doi.org/10.1093/jaarel/lfz101.

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Abstract In her article, “Islamic Legal Studies: A Critical Historiography,” published in The Oxford Handbook of Islamic Law, Ayesha Chaudhry criticizes the field of Islamic law, and Islamic studies more broadly, for promoting two hegemonic methodologies: White Supremacist Islamic Studies and Patriarchal Islamic Studies. She argues that these modes of scholarship perpetuate patriarchy, decenter Muslim narratives, privilege precolonial texts, and create barriers to entry into academia. Her resolution is a new form of Islamic studies—Intersectional Islamic Studies—which seeks to recenter Muslim narratives, is committed to social justice, and exposes the problematic power structures within academic inquiry. Chaudhry argues that scholarship produced using the first two methods is “bad scholarship,” whereas scholarship produced using the third method is “good scholarship.” In this article, I problematize the dichotomy between “good” and “bad” scholarship and argue that Chaudhry’s methodology is restrictive, hegemonic, and detrimental to meaningful scholarly engagement.

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Cammaerts, Bart. "Jamming the Political: Beyond Counter-hegemonic Practices." Continuum 21, no. 1 (March 2007): 71–90. http://dx.doi.org/10.1080/10304310601103992.

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Harvey, Steven. "Hegemonic Masculinity, Friendship, and Group Formation in an Athletic Subculture." Journal of Men's Studies 8, no. 1 (October 1, 1999): 91–108. http://dx.doi.org/10.3149/jms.0801.91.

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