This study attempts to understand the relational formation of masculine identites and masculine spaces in the construction and production of masculinities by looking at the notion of &ldquo / bachelor&rdquo / and the socio-spatial reflections of &ldquo / bachelorship&rdquo / , a particular case of manliness in Turkish context, in the case of &ldquo / bachelor rooms&rdquo / in S&uuml / leymaniye district in Emin&ouml / n&uuml / , Istanbul from the perspective of feminist geography. Neighborhoods gendered with bachelor rooms situated near the commercial heart of the big cities as a sociological and historical phenomenon in Turkish urban context have been christalized reflections of segregated heterosexual gender structure of the society being these neighborhoods the performative spaces of masculinities for centuries. This study also tries to relate the bachelor rooms with traditional single male migration from rural to urban. These neighborhoods provide space for the performance of different masculinities and they function for young provincial men as a kind of &ldquo / rite of passage&rdquo / for various kinds of social transitions. The knowledge of migration, of masculinities, and of space related to these transitions is accumulated in the homo-social spaces of the district and constantly recirculated through migrant bachelors among the local traditional masculinities. Masculinities of not only the immigrants from rural, but of urban space, including space bounded masculinities specific to the district have been categorized from the perspective of hegemonic masculinity concept and concluded that the construction of hegemonic type of masculinity with contestations and discourses through performances, representations and the power relations influences the transformation of space and are influenced by these spaces of masculinities.

‘Climate change is not gender neutral’ is a statement that has gained more recognition within the climate change debate over the last decade. This has resulted in a new field of research called gender and climate change. The mainstream gender and climate change debate has earlier almost exclusively focused on women’s vulnerability. A brief reading of the literature clearly shows that men are rarely observed in this context. The objective of this thesis is to broaden the understanding of the relation between gender and climate change by bringing men into the discussion. I have selected four cases/countries where existing research on men’s gendered experiences of climate change are mentioned. These take place in Greenland, Australia, Peru and South Africa. The result show five common findings between the cases: gendered responsibilities, changing traditional gender roles, psychological impacts, alcohol consumption and violence against women. The concept hegemonic masculinities is utilized as a framework used to understand why men are negatively affected by climate change. Masculine norms of attitudes and behavior identified in the multiple case studies are invulnerability and unwillingness to seek help. The analysis show that in times of climate variability can masculine norms be damaging for both men and women. A second analytical framework, the gender transformative approach brings the analysis to critically reflect upon masculinities and climate change as functions of power. From this perspective this thesis concludes that the gender and climate change discourse needs to move beyond a focus on women’s vulnerabilities, which divide the world into two classes: women as victims and men as perpetrators. This approach rather urge for a focus on the structures of power and domination within laws, behaviors and institutions that generates injustices.

Dominant discourses on youth sexual health construct young people as at-risk subjects who engage in risky behaviours due to ignorance or poor decision-making. This dissertation challenges the prevailing assumption embedded in these discourses that young people’s sexual behaviours are based on individual rational choices. Drawing on Pierre Bourdieu’s theory of practice and R. W. Connell’s notion of hegemonic masculinity, this dissertation uses an interpretive approach to analyze the narratives and resonant texts of 24 young men in Toronto. It explores how young men construct and perform their masculine identities in the context of their socio-spatial environment; it also examines the strategies that young men use to compete for cultural capital and dominant positions in the homosocial and (hetero)erotic fields. The analysis yields a number of findings. First, it shows that gender identity is a state of being-doing-becoming. Guided by their gender-class-race habituses, young men engage in an unceasing process of defining, affirming, declaring, and validating not only their sense of who they are (self-identity) and where they belong (collective identity), but also the boundary that differentiates the ‘Self’ from the ‘Other’. Second, there is a dialectical relationship between the young men’s masculine habituses and their sexual practices. While all the young men engaged in hegemonic masculine practices to gain ‘respect’ from their peers, their practices varied according to their classes and ethnoracial backgrounds. At the same time, their (hetero)erotic practices are intricately intertwined with their homosocial practices, whereby the intra-group masculine expectations coupled with the broad hegemonic masculine discourses assert significant influences on their interactions with both young women and other young men. Finally, hetero-guy-talk constitutes an important everyday social interaction in which young men actively engage in the (re)production and/or resistance of hegemonic masculine discourses and practices. These results suggest that effective sexual health promotion (SHP) must go beyond the focus on individual sexual behaviours to address the historical, cultural, economic, and political contexts that shape the collective sexual health practices of young men. Furthermore, it may be useful to explore ‘hetero-guy-talk’ as an important ‘third’ space where young men are invited to interrogate and resist misogynist, masculinist, and homophobic practices and be supported to engage in humanizing sexual practices.

Dominant discourses on youth sexual health construct young people as at-risk subjects who engage in risky behaviours due to ignorance or poor decision-making. This dissertation challenges the prevailing assumption embedded in these discourses that young people’s sexual behaviours are based on individual rational choices. Drawing on Pierre Bourdieu’s theory of practice and R. W. Connell’s notion of hegemonic masculinity, this dissertation uses an interpretive approach to analyze the narratives and resonant texts of 24 young men in Toronto. It explores how young men construct and perform their masculine identities in the context of their socio-spatial environment; it also examines the strategies that young men use to compete for cultural capital and dominant positions in the homosocial and (hetero)erotic fields. The analysis yields a number of findings. First, it shows that gender identity is a state of being-doing-becoming. Guided by their gender-class-race habituses, young men engage in an unceasing process of defining, affirming, declaring, and validating not only their sense of who they are (self-identity) and where they belong (collective identity), but also the boundary that differentiates the ‘Self’ from the ‘Other’. Second, there is a dialectical relationship between the young men’s masculine habituses and their sexual practices. While all the young men engaged in hegemonic masculine practices to gain ‘respect’ from their peers, their practices varied according to their classes and ethnoracial backgrounds. At the same time, their (hetero)erotic practices are intricately intertwined with their homosocial practices, whereby the intra-group masculine expectations coupled with the broad hegemonic masculine discourses assert significant influences on their interactions with both young women and other young men. Finally, hetero-guy-talk constitutes an important everyday social interaction in which young men actively engage in the (re)production and/or resistance of hegemonic masculine discourses and practices. These results suggest that effective sexual health promotion (SHP) must go beyond the focus on individual sexual behaviours to address the historical, cultural, economic, and political contexts that shape the collective sexual health practices of young men. Furthermore, it may be useful to explore ‘hetero-guy-talk’ as an important ‘third’ space where young men are invited to interrogate and resist misogynist, masculinist, and homophobic practices and be supported to engage in humanizing sexual practices.

Introduction: The lifespan of Mi’kmaq First Nations men continues to be eight years less than that of other Canadian men. Therefore, this study examined the intersecting relationships between the social determinants of gender, health practices and other factors on the health of Mi’kmaq boys and men living in Elsipogtog First Nation. Goal: To promote the health of Mi’kmaq men living in Elsipogtog First Nation and to decrease the health disparities among Mi’kmaq men and other Canadian men. Objectives: (a) To explore how Mi’kmaq men construct their masculinities across the lifespan within Mi’kmaq culture; (b) To examine Mi’kmaq men’s perceptions of health and health practices and how their practices of masculinity influence these practices; (c) To explore how the experiences of illness and health influence Mi’kmaq men’s perceptions of their masculinity and the configuration of its practices; (d) To contribute to the scholarship of masculinities, health, culture, race, and inequity; (f) To build research capacity among members of the community of Elsipogtog; and (e) To identify strategies or programs that will support the health of Mi’kmaq men and their ability to care for their own health. Method: A community based participatory action research study based on an Indigenist critical social theoretical approach was used to gather and analyze the data. A research team of four Mi’kmaq people worked with me to analyze the data from an Indigenous perspective. A community advisory committee advised the research team regarding recruitment issues and the findings of the study. Thirty Mi’kmaq men and seven women were interviewed. Findings: The masculinities practices of Mi’kmaq men were: (a) respecting women, (b) fathering their children, (c) providing for their families, (d) caring for the environment, (e) respecting self and others, and (f) respecting sexually diverse family friends and self. During their lifetimes, many participants dealt with multiple losses, addiction, racism, sexual abuse, suicide attempts, and poverty. Their masculinity practices, culture, and spiritual health practices served as resiliency factors that contributed to their health status and practices Conclusions: The masculinity practices of Mi’kmaq men were strengths in their health.

The exhibition “Terrance Houle & Adrian Stimson: Exploring Indigenous Masculinities” showcased the performance art of Terrance Houle (Blood/Ojibway) and Adrian Stimson (Siksika) at the Union Gallery in Kingston, Ontario from March 20th to March 22nd, 2012. Both artists used the occasion to interrogate how Indigenous identities are constructed and perceived. The artists’ interaction with the audience and the space of the gallery itself acted to destabilize lingering colonial beliefs about Indigenous identity. This thesis explores how the Kingston performances investigate the historical construction of Indigenous masculine identities. Through the artists’ own embodiment of historical knowledge (both colonial and Indigenous knowledges) and their interaction with the audience and gallery space, the performances challenged and reimagined colonial perceptions of Indigenous masculine identity as a singular, static form. The performances served to translate alternative knowledges about Indigenous men and models of Indigenous masculinity, a dynamic I analyze in this thesis as a larger set of tactics and effects available to artists decolonizing Indigenous masculinities. / Thesis (Master, Cultural Studies) -- Queen's University, 2012-09-25 21:04:21.008

This study maps out and explores the reactions to and strategies of men working against men's violence against women and LGBTI people. It is based on interviews with men in gender-based violence prevention in South Africa and builds on previous research on women's organising and men's roles in feminism. It provides an analysis of dilemmas and challenges that they face and the strategies that they have developed, navigating in a feminist field and as men practising what could be seen as a challenge to the power and privileges of the social category of men. Using feminist theory and the theoretical concept “hegemony of men”, I critically interpret the potential for men to undermine men's privilege, arguing that efforts to create new masculinities reinforce the gender order and that the gendered context leaves little room for men's counter-hegemonic practices. I argue, finally, that a feminist emancipatory project is better developed by seeking identifications beyond the social category of men than within a framework of reforming masculinity.

Dominant discourses on youth sexual health construct young people as at-risk subjects who engage in risky behaviours due to ignorance or poor decision-making. This dissertation challenges the prevailing assumption embedded in these discourses that young people’s sexual behaviours are based on individual rational choices. Drawing on Pierre Bourdieu’s theory of practice and R. W. Connell’s notion of hegemonic masculinity, this dissertation uses an interpretive approach to analyze the narratives and resonant texts of 24 young men in Toronto. It explores how young men construct and perform their masculine identities in the context of their socio-spatial environment; it also examines the strategies that young men use to compete for cultural capital and dominant positions in the homosocial and (hetero)erotic fields. The analysis yields a number of findings. First, it shows that gender identity is a state of being-doing-becoming. Guided by their gender-class-race habituses, young men engage in an unceasing process of defining, affirming, declaring, and validating not only their sense of who they are (self-identity) and where they belong (collective identity), but also the boundary that differentiates the ‘Self’ from the ‘Other’. Second, there is a dialectical relationship between the young men’s masculine habituses and their sexual practices. While all the young men engaged in hegemonic masculine practices to gain ‘respect’ from their peers, their practices varied according to their classes and ethnoracial backgrounds. At the same time, their (hetero)erotic practices are intricately intertwined with their homosocial practices, whereby the intra-group masculine expectations coupled with the broad hegemonic masculine discourses assert significant influences on their interactions with both young women and other young men. Finally, hetero-guy-talk constitutes an important everyday social interaction in which young men actively engage in the (re)production and/or resistance of hegemonic masculine discourses and practices. These results suggest that effective sexual health promotion (SHP) must go beyond the focus on individual sexual behaviours to address the historical, cultural, economic, and political contexts that shape the collective sexual health practices of young men. Furthermore, it may be useful to explore ‘hetero-guy-talk’ as an important ‘third’ space where young men are invited to interrogate and resist misogynist, masculinist, and homophobic practices and be supported to engage in humanizing sexual practices.

Dominant discourses on youth sexual health construct young people as at-risk subjects who engage in risky behaviours due to ignorance or poor decision-making. This dissertation challenges the prevailing assumption embedded in these discourses that young people’s sexual behaviours are based on individual rational choices. Drawing on Pierre Bourdieu’s theory of practice and R. W. Connell’s notion of hegemonic masculinity, this dissertation uses an interpretive approach to analyze the narratives and resonant texts of 24 young men in Toronto. It explores how young men construct and perform their masculine identities in the context of their socio-spatial environment; it also examines the strategies that young men use to compete for cultural capital and dominant positions in the homosocial and (hetero)erotic fields. The analysis yields a number of findings. First, it shows that gender identity is a state of being-doing-becoming. Guided by their gender-class-race habituses, young men engage in an unceasing process of defining, affirming, declaring, and validating not only their sense of who they are (self-identity) and where they belong (collective identity), but also the boundary that differentiates the ‘Self’ from the ‘Other’. Second, there is a dialectical relationship between the young men’s masculine habituses and their sexual practices. While all the young men engaged in hegemonic masculine practices to gain ‘respect’ from their peers, their practices varied according to their classes and ethnoracial backgrounds. At the same time, their (hetero)erotic practices are intricately intertwined with their homosocial practices, whereby the intra-group masculine expectations coupled with the broad hegemonic masculine discourses assert significant influences on their interactions with both young women and other young men. Finally, hetero-guy-talk constitutes an important everyday social interaction in which young men actively engage in the (re)production and/or resistance of hegemonic masculine discourses and practices. These results suggest that effective sexual health promotion (SHP) must go beyond the focus on individual sexual behaviours to address the historical, cultural, economic, and political contexts that shape the collective sexual health practices of young men. Furthermore, it may be useful to explore ‘hetero-guy-talk’ as an important ‘third’ space where young men are invited to interrogate and resist misogynist, masculinist, and homophobic practices and be supported to engage in humanizing sexual practices.

Tėvystės tyrimai, apimantys socialinės lyties aspekto nagrinėjimą, Lietuvoje vis dar fragmentiški. Vyriškumo aspektas tėvystės tyrimuose svarbus, nes dažnai paaiškina tėvystės praktikas, grįstas galios santykiais tarp vyrų ir moterų šeimoje bei vyrų santykio su vaikais pobūdį. Šeimos modelio pokyčiai nuo tradicinės link modernios šeimos Lietuvoje demografų pastebimi po 1990 m. Nepriklausomybės atkūrimo. Vienas iš modernios šeimos bruožų – įvairėjančios šeimos formos, sąlygojančios tėvystės praktikų įvairovę. Disertacijoje nagrinėjamos skirtingo socialinio statuso bei skirtingų šeimos formų vyrų tėvystės patirtys bei gilinamasi į jų tėvo vaidmens sampratą. Disertacijos tikslas - sukurti grindžiamąją teoriją, atskleidžiančią vyrų, turinčių mažų vaikų tėvystės patirtis ir praktikas. Tam pasitelkta A. Strausso ir J. Corbin (1996) grindžiamosios teorijos versija. Tyrimo rezultatai interpretuojami pasitelkiant teorines darbo prielaidas - R. Connell (1987) hegemoninio vyriškumo teoriją, T. Coleso (2008) mozaikinio vyriškumo interpretaciją, H. Novotny (1981) emocinio kapitalo sampratą, L. Adkins (2004) ir P. Bourdieu (1977) kritinio refleksyvumo koncepcijas. Sukurtoje grindžiamojoje teorijoje išryškėja, kad šiuolaikinis tėvas vis labiau verčiamas būti sąmoningu ryšyje su vaikais ir vaikų motina. Jo sąmoningumą skatina tiek išorinės struktūrinės aplinkybės: išsilavinimas ar darbas susijęs su ugdymo klausimais, prieinama ekspertinė literatūra vaikų ugdymo klausimais, šeimos santykių... [toliau žr. visą tekstą] / Researches of fatherhood involving gender dimension, are still fragmentary in Lithuania. The aspect of masculinity in fatherhood researches is important, because it often explains fathering practices based on power relations between men and women in the family and the relationship nature of men with their children. Demographers observe family model changes from traditional to modern family in Lithuania since the restoration of Independence in 1990. An increasingly diverse family forms is one of the modern family attributes allowing a variety of fathering practices. The dissertation examines fathering experiences of men with different social status and diverse types of family as well as looks into the men’s conception of the father role. Objective of the thesis - to create a Grounded theory, revealing men with young children fathering experiences and practices according to A. Strauss and J. Corbin (1996) Grounded theory version. The results are interpreted by means of theoretical assumptions - R. Connell (1987) theory of hegemonic masculinity, T. Coles (2008) interpretation of the mosaic masculinity, H. Novotny (1981) concept of emotional capital, L. Adkins (2004) and P. Bourdieu (1977) concepts of critical reflexivity. The results of Grounded theory reveal that the contemporary father is progressively enforced to be conscious in relations with the child and the mother. His awareness is stimulated both by external structural factors, such as education or work associated to the... [to full text]