Tag Archives: Masculinity

Trump’s America: Will “we” be fine? Depends on who is “we”. Depends on what “we” do.

18 Nov

dealer-of-hegemonic-masculinity-cdarcypusher-of-hegemonic-masculinity-cdarcy

Dear White Men,

This is on us. And now it’s up to us to undo it. I keep hearing us say: “we’ll be fine.” We may be shocked, devastated, disappointed, outraged but we also keep telling ourselves “we’ll” be fine. Sure, “we” will. But not all will, and not all are. If you are saying “we will be fine”, think hard about who that “we” is. Because many are not part of the “we” that will be fine. Our friends of color, our Native American friends, our Muslim friends and Latino friends, our LGBTQ friends and the women in our lives are not fine. And they are more than devastated and shocked. They are afraid of what is to come. And they will be, and already are, under attack. If you’ve ever questioned the existence of the concept of privilege, being able to say “we’ll be fine” is painful proof of its existence: Continue reading

Advertisements

Only Fags Bottom: Recreating toxic masculinities in queer communities

31 Aug
unnamed

Photo Credit: Swagger Like Us

By Anthony J. Williams.

No fats, no femmes; Masc4Masc; sane only; clean only; no Blacks; Latin papis++; discreet; daddies; bears; twinks; PnP; top; bottom; vers.

If you’ve frequented #TheApps—geosocial networking applications often used for men to find partners to have sex with—like Grindr, Jack’d, Scruff, you may be familiar with the phrases I listed. However, in a world where “yasss kween” is appropriated by everyone and #TheApps are featured on primetime television (see: How to Get Away with Murder), terms like “top,” “bottom,” and “versatile” are gaining mainstream notoriety. Vocabulary that was once shared among the queer community has now taken on broader recognition.

Continue reading

Transnational Marriages

3 Aug
a girl in waiting

Photo Credit: David Lazar. A girl in waiting.

by Preyanka S. Chowdhury

 

I am a citizen of the third world, a member of a nation where men reign supreme and women considered a shadow behind them. I am a woman. I am inferior to man and destined to stay at home, raise children and care for my husband. He is the center of my world after all, and his command is my calling.

This is the life of millions of women in under-developed countries. Denied opportunities and suppressed. Unable to seek self-development and barred from any form of free thinking. But why is it only in the under-developed nations that we see this over-bearing intensity of the patriarchal society? While a woman in the first world seeks equal rights, her counterpart in Bangladesh, seeks the permission of her father or husband to allow her to participate in society. Continue reading

Masculinity is Killing Trans Women

1 Aug

by Anthony J. Williams

1000px-Transgender_Pride_flag.svg

Transgender Pride Flag

Masculinity is killing trans women, and more specifically, trans women of color. The concepts of masculinities and femininities are not themselves killing trans women or gender nonconforming people. It is instead the reproduction of toxic masculinities by folks who feel “threatened” by transgender women. This is not just an observation, but a statement that is proving more and more true with each murder of trans women. However, reported statistics do not accurately reflect the actual number of trans women killed each year.

 

Continue reading

Book Review: Contesting Intersex: The Dubious Diagnosis

20 Jul

book review

The question of intersex is one that challenges not only the medical community, but our entire society, encouraging us to see gender and sex (and even sexuality) as more complicated and nuanced than we might regularly imagine. The very existence of intersex bodies demands a decoupling of gender from bodies, and a dismantling of essentialist, binary views. Georgiann Davis’s new book, Contesting Intersex: The Dubious Diagnosis (2015, NYU Press), explores the role of language, medicine, and gender structures in shaping the experiences of intersex people (alternatively, people diagnosed with disorders—or differences—of sex development, DSD).

In particular, she studies the linguistic shift from ‘intersex’ (or hermaphrodite, and variations of these terms) to the new diagnosis common within medical circles, ‘DSD.’ Her key argument, amply demonstrated by interviews with members of the intersex community, doctors, activists, scholars, and parents, is that the language used to describe intersex bodies has important ramifications for the lived experiences of intersex people.

There are several important findings to support this argument. She shows historically that the medical community was primed to accept this terminological shift, at least in part to reassert their power over intersex bodies. John Money, a doctor famous for his claims that ‘nurture’ would always win over ‘nature’ in gender identity, sullied the medical community’s relationship to ‘intersex.’ Money lost credibility after encouraging parents of a male child to raise him as a girl after a botched circumcision left him mutilated. “She” eventually committed suicide, and the suicide was taken as evidence that his innate male gender could not be replaced by feminine gender socialization. This seemingly mismanaged case of sex-gender identity, along with increasing pressure on the medical community by feminist and intersex activists, meant that doctors’ authority over the diagnosis was publicly questioned. When the new diagnostic term ‘DSD’ was proposed, doctors jumped at the chance for a fresh start.

Allowing the medical community to determine the public understanding of ‘intersex’ or ‘DSD’ has important ramifications. For example, the medical community perpetuates biologized understandings of sex, gender, and the body. These understandings are used to justify medically unnecessary surgeries to “normalize” the genitalia (often at the expense of sexual sensation, and almost always at the expense of the patient’s sense of autonomy and self-determination). When coaching parents on how to raise their intersex child, doctors often encourage enforcing gendered expectations—discouraging girls from tomboy behaviors, and encouraging boys into more vigorous activities. In particularly upsetting passages, Davis exposes doctors’ sexual expectations of intersex women in particular, surgically shaping women’s bodies for penile-vaginal penetration.

Davis also documents that the language shapes intersex individuals’ experiences, beyond surgical intervention. Based on her interviews with intersex people, she finds that those who embrace the ‘DSD’ terminology have a more positive relationship with their doctors and parents—in Davis’s terms, they have better access to biological citizenship than those who use the more politicized term, ‘intersex’—but have a more troubled sense of self. She explains that this is likely due, at least in part, to the stigmatizing effect of seeing oneself as ‘disordered.’ In contrast, those who utilized ‘intersex’ had a more positive sense of self and a better relationship to their gender identity and sexuality, but often found themselves at odds with doctors. The terminology is a source of trouble within the intersex community as well, leading some activists to be at odds with one other over wording, something that concerns Davis because in-fighting may take away from more important battles.

Ultimately, this book is an important read for gender and sexuality scholars, as well as medical sociologists. Davis deftly challenges binary categories and the power of medical diagnoses. Her writing is engaging and, at times, personal—she shares her own experience as an intersex person, describing intimate conversations with her parents, problematic medical episodes, and her activist-academic desires. The book would also work well in advanced undergraduate classes or graduate seminars on gender, sexuality, and bodies, but I would highly recommend implementing it in classes aimed at non-sociology majors. For example, I’d love to see this on syllabi for medical sociology classes, which are frequented by pre-med students, who are an important but likely overlooked audience for this book. As teachers, we can also be activists, shaping the minds of our students who, in this case, will be the next generation of doctors encountering intersex bodies.

 

 

Amanda Kennedy is a contributor and founding editor of Masculinities 101.

“About Gender” Journal Calls for Articles on Current State of Masculinities Studies

1 Jul

AG About Gender, International Journal of Gender Studies, has announced a call for articles for its eleventh issue entitled Masculinities:Trans/forming Men: Changes, Resiliences and Reconfigurations, edited by Krizia Nardini (Universitat Obierta de Catalunya) and Stefano Ciccone (Genoa University). This issue of AboutGender wants to inquire into the current state of affairs in masculinities research: its theoretical specificities (if any), its relations with different currents in gender studies and with different political/activist stands, especially considering the intersections of masculinity research, queer perspectives and LGBTQ studies.

AG About Gender, International Journal of Gender Studies is a peer-reviewed international journal which aims to represent a reference point for scholars, academics and non-academics engaged in research and reflection on gender, with an interdisciplinary view. AG intends to enhance the dialogue between interpretative approaches and different analytical perspectives. AG is published every six months in Italian and English and proposes either theoretical and empirical original articles, essays and papers.

Papers should be between 5000 and 8000 words (excluding bibliography). Please follow the instructions gathered in the Author Guidelines. Contributions should be accompanied by: a brief abstract (maximum length: 150 words); some keywords (from a minimum of 3 to a maximum of 5). Abstract and keywords should be in English. All texts will be transmitted in a format compatible with Windows (.doc or .rtf), following the instructions provided by the Peer Review Process. Please see the Journal’s Authors guidelines.

Contributions must be sent by 15th October 2016.

Read the full call here.

Relational masculinities: The fragility of modern gender categories

29 Jun

Relational MasculinitiesWhat does it mean to be a man? Is masculinity purely biological or is it shaped by social and relational factors? Can a man’s relationship with a romantic partner have the power to legitimize or conceivably challenge his gender identity?
Continue reading

Vegan Bros: The Way to a Meat-Eater’s Heart is Through His Vagina

22 Jun

The following is cross-posted from the Vegan Feminist Network. You can find the original post here: http://veganfeministnetwork.com/vegan-bros-the-way-to-a-meat-eaters-heart-is-through-his-vagina/

Content Warning: Sexism and trans-antagonismMeme produced by Vegan Bros which reads: "The Way to a Man's Heart is Through His Stomach: Unless He Eats Meat, Then It's Through His Vagina!"

There are a number of things wrong with Vegan Bros (a weight-loss business that banks on sizeism, thin-privilege, and fat-shaming to sell products and programs), but their recently published vagina burger meme really takes the cake.

12305471_10207777919227379_2042539549_n

Posted on the Vegan Bros Facebook page on November 22nd, 2015, the meme reads:

THE WAY TO A MAN’S HEART IS THROUGH HIS STOMACH…UNLESS HE EATS MEAT, THEN IT’S THROUGH HIS VAGINA!

In addition to being extremely misogynistic, the meme is also trans-antagonistic. According to Vegan Bros, to have a vagina is to be lesser and/or to be a man with a vagina is to be lesser.1

The Abolitionist Vegan Society agrees, strongly condemning the message. Vegan Bros responded with pleasure at the offense it caused, citing it as “validation” for their cause:

When the Abolitionist Vegan Society hates on your post you know you’re doing something right.

Recent essays posted on the Vegan Bros website mirror this violent rhetoric. For instance, one post that declares animal ingredients in man-friendly products like beer are actually vegan (as though thousands of vegan-friendly beers were not readily available). Those who disagree with their patriarchal entitlements are referred to as a “piece of shit.”2

Vegan Bros sitting in a bar

As Cheryl Abbate has discussed in an earlier essay with Vegan Feminist Network, the promotion of masculinity and “real manhood” in vegan spaces inevitably upholds violent gender norms and attitudes associated with masculinity and patriarchal rule:

Let us recall what the message of animal liberation entails: one of the goals of the animal liberation movement involves challenging the model of dominance by rethinking why we give privilege to and admire “dominant” or “stronger” beings. Yet, when organizations use bodybuilders to sell the vegan message, they send the opposite, dangerous message: masculinity is preferable to the feminine and there is a hierarchy where the masculine reign and dominate at the top.

Not only does this idea endanger women, but the idea that there is a dichotomy between the masculine and feminine disadvantages animals, since animals are identified as part of “nature”- and nature is in turn identified with the feminine.

Indeed, Vegan Bros bills itself as “[ . . . ] a movement dedicated to raising up an army of fit, sexy vegan soldiers [ . . .], making the language of domination, force, and anti-femininity part of its brand.

I am skeptical that there is room for masculinity in the vegan world we seek. Masculinity relies on hierarchy and violence, and is thus deeply counter-intuitive to our goals.3

In the comments following the publication of the meme, Vegan Bros sought to clarify their intentions and wrote: “Most feminist vegans understand what we are doing with this post.”  Yes. I understand very well. I know bigotry when I see it.

 

Notes:
1. Women and female body parts are regularly used throughout the website to degrade and humiliate a presumably male audience. For example, in a post about Thanksgiving, Vegan Bros infers that being vegan is “badass”: “Extending your circle of empathy and compassion is [not] for pussies.”

2. Ableism is also regularly utilized, with detractors labeled “fucking stupid.

3. Male-identified Professor Gary Francione has chimed in to position my feminist “complaining” as “idiotic”:

"I certainly do not agree with people who complain that anyone who does not think they're just 'awesome" are sexist/racist/evil, etc.; indeed, I think that is very harmful in various ways. And I agree that it is beyond idiotic to claim that the use of "Bros" per se is inherently sexist."

 


Corey Lee WrennMs. Wrenn is the founder of Vegan Feminist Network and also operates The Academic Abolitionist Vegan. She is a Lecturer of Sociology with Monmouth University, a part-time Instructor of Sociology and Ph.D. candidate with Colorado State University, council member with the Animals & Society Section of the American Sociological Association, and an advisory board member with the International Network for Social Studies on Vegetarianism and Veganism with the University of Vienna. She was awarded the 2016 Exemplary Diversity Scholar by the University of Michigan’s National Center for Institutional Diversity. She is the author of A Rational Approach to Animal Rights: Extensions in Abolitionist Theory (2015, Palgrave Macmillan).

Nine months of #MasculinitySoFragile

20 Jun

masc so fragile

from hashtag to product, #MasculinitySoFragile can now be worn.

 

Whether you’ve heard of it or not, the hashtag #MasculinitySoFragile is a personal case study in bringing public sociology, activism and twitter together.

Continue reading

Dilemma of a Spartan Survivor: War, Disability and Masculinity

13 Jun

As in ancient Sparta, modern American military training emphasizes physical fitness. Pictured here, two Marines wrestle to demonstrate strength (Source: Wikimedia Commons)

As in ancient Sparta, modern American military training emphasizes physical fitness. Pictured here, two Marines wrestle to demonstrate strength (Source: Wikimedia Commons)


The widespread purge of modern artistic expression that occurred upon Adolf Hitler’s rise to power in Germany in 1933 was motivated by fear. The Nazi regime was determined to use culture to control the people and they chose to promote a conservative, unadulterated classical Greek and Roman aesthetic within the Reich. Avant garde artistic movements such as impressionism, surrealism and cubism were rejected, and art inspired by these movements was deemed degenerate and was to be purged by the Reich Culture Chamber. For example, Otto Dix was labeled a degenerate artist and had his position at the Kunstakademie in Dresden terminated because of his anti-war advocacy. Perhaps his most famous painting, War Cripples, depicting German World War One veteran amputees, was displayed by the regime at the Degenerate Art Museum in Dresden and was later destroyed by the Nazis. The irony is that Dix actually volunteered for and fought for Germany in the war, and was himself almost fatally wounded in combat. Dix drew deep inspiration from war and the trauma inflicted by war on men’s bodies and minds.
Continue reading

%d bloggers like this: