The political, historical and legal changes, which have taken place in our country since 1994, have challenged men and women to learn anew, to readjust and embrace change. Men and women have been forced to reexamine gender relationships and to embrace a new culture of 'gender equality' , which is enshrined in the Constitution. However, the idea seems to have taken some men by surprise, especially those who are comfortable in their hetero-patriarchal masculinity, which dominates and oppresses women and children. For this reason, these men have not only shown disappointment at this apparent loss of privilege, but they are also becoming confused about their masculine identity. In their attempt to try and hold on to hetero-patriarchal culture and to keep women in their 'rightful' place, they appeal for the restoration of the by-gone traditional values of ubuntu, which are largely informed by the same hetero-patriarchal culture. Above all, in their frustration and anger, these men have resorted to violence in which they abuse and rape women and children, whom they apparently blame for their loss of patriarchal masculinity. However, despite the fact that not all men are heterosexual, men as a group have been blamed for the prevailing violence and the attitudes which foster it. My research conducted for the purpose of resolving gender-based violence and finding an alternative masculinity among black men in the Midlands, KwaZulu-Natal, demonstrates that, despite their collective socialisation in the patriarchal culture of aggression, abuse and violence, some gay men tend to choose different values and forms of masculinity that depart from the 'normal ' culture , by embracing values of love, nurturing, and care for others. Unfortunately, South African communities have not always been able to appreciate gay masculinities and their contribution, but instead, they have condemned and ostracised them as un-African and traitors to ubuntu values . Thus, in my analysis of the life-histories of a group of ten black heterosexual and gay men, I highlight the positive contribution of some marginalised gay men, who are forging what I believe is a more egalitarian masculinity, characterised by qualities opposed to the aggressive, dominant and potentially violent nature of patriarchal masculinities. In brief, I argue that, in striving for gender equality and an end to violence against women and children in South Africa , heterosexual men must be challenged to focus on themselves and learn new ways of behaviour from the kind of egalitarian masculinity constructed by the group of gay men studied. / Thesis (Ph.D.) - University of Natal, Pietermaritzburg, 2002. / Funding from the NRF.

This research project investigates the ways in which six Indian boys who have been officially proclaimed failures in grade 11 construct their masculinity in Meadowlands Secondary School, a predominantly Indian technical secondary school in a working class area of Chatsworth. The way in which failing Indian boys construct their masculinity is under-researched in South Africa. When boys are officially declared academic failures by the school, they often take other ways to validate their masculine identities. This study focused on the complex relationship between their academic failure and the formation of their masculinities. Drawing from semi-structured in-depth interviews with six boys who failed grade 11 in 2003 and are currently repeating grade 11 in 2004, the study shows the complex relationship between school failure, and the formation of boys' masculinities in three areas. These areas are the formal academic dimension of schooling, the informal social dimension of schooling and outside school activities. The major fmdings from the interviews indicate that boys construct their masculinity by resisting the demands placed on them in schools and engage in disruptive activities. They find alternate power and prestige in wearing brand name clothes, wearing jewellery, carrying cellular phones, having girlfriends, clubbing, taking drugs and joining gangs. They find school boring and equate academic achievement with being feminine and thus being gay and resist doing school-work. They are thus able to construct their masculinities in ways that are anti-school and anti-authority. The study concludes by suggesting that failing boys at MSS are in trouble and that schools and teachers must be more alert to why failing boys behave in the ways that they do. At MSS it is suggested that the school encourages the development of sport as a way of exposing boys to different ways of being a boy. / Thesis (M.Ed.)-University of KwaZulu-Natal, Durban, 2004.

This thesis explores the ways in which a group of boys who belong to gangs enact their masculinity. The focus is on African boys' construction of their masculinities within gang cultures at a primary school in Inanda, Durban. The school is an exclusively African co-educational school and predominantly African teaching staff. Data collection involved qualitative methods that primarily include observation and unstructured interviews. These research tools were used to investigate the interrelatedness between violence, gangs, and masculinities. This study demonstrates that young boys in gangs enact violent masculinities which are bound up with issues of race/ethnicity, gender, class, and context in the making of young gang cultures. The performance of violent gang masculinity produced the exaggerated quality of masculine protest, in which violence is employed as a compensation for perceived weakness. This study reveals that gang of boys are enacting masculinity that is oppositional to school's authority by contravening school rules and regulations in multiple ways. This research has indicated that modes of masculinities are shaped, constrained or enabled by gang cultures. Gang boys acted out their protest masculinity in multiple ways. They are anti-school authority, anti-social and undisciplined. The study also demonstrates that there are many socio-economic and political factors that impact negatively on the school such as unemployment, poverty, and violent gang crime. The social, economic and political contexts are therefore crucially important in understanding a multiplicity of masculine identities amongst gang boys at the school under study. Schooling is an important arena where masculinities are enacted in various forms including violent (gang) masculinities. The overall conclusion stemming from the research project is that attempts to reduce violent gang masculinities in the school need to include a gender strategy that tackles gender inequality. In South Africa this could form part of the Life Skills curriculum. Much greater attention needs to be given, in the life skills curriculum and through the ethos of the school as a whole, to promote gender equality and in particular models of masculine identity not predicated on force and violence. / Thesis (M.Ed.) -University of Natal, Durban, 2004.

This study was based on the heterosexual form of sexuality as it is the most dominant form of masculinity amongst the Congolese. The aim of this dissertation was to investigate the type of migrant Congolese heterosexual men living in Durban who mostly use sex-enhancing substances and the reasons behind the practice. It sought to explore the impact of the black African isiZulu cultural environment influence about the use of sex-enhancing substances on the DRC men heterosexual in their negotiation of masculinities within the transnational space Further, the study critically examined how migrant Congolese heterosexual men are renegotiating their masculinities in a transnational space through sex enhancing substances. The key question in this study was “How are men from the DRC using sex-enhancing substances to re-negotiate their masculinities in the transnational space”? The methodology was qualitative and in-depth interview was utilized as the method of data collection. The results of this study indicated that the migrant Congolese heterosexual men in renegotiating their masculinities within the transnational space through sex-enhancing reinforce existing hegemonic notions of masculinities and also end up creating new forms of hegemonic notions of masculinities. Keywords: Masculinities, Gender identities. / Thesis (M.A.)-Universtiy of KwaZulu-Natal, Durban, 2011.

The aim of this study was to explore African high school boys' articulations of masculinity, the meanings they give to their sexuality and risky sexual behaviours in the age of HIV/AIDS. The study focused on finding out what explanations boys offer for engaging in risky and unsafe sexual practices. The study used qualitative research in the form of focus group discussions and individual interviews. Seven African high school boys aged 16 turning 17 were the source of data. The findings show that some boys engage in unprotected sex, while others indicated that unprotected sex is risky. This study argues that the risky sexual behaviours that boys engage in are closely related to their constructions of masculinity. It also found that the meanings boys give to their sexuality are also influenced by external factors whereby they imitate what their peers do in order to gain acknowledgement from them and the society. Alcohol is a key factor promoting unsafe sexual practices, while social networks, such as Facebook and Mixit, are used by boys to share sex videos and pictures, thus exposing them to too much sex. With regards to implications, this study shows that the notion of being a real man is something that most boys want to achieve. Being a real man is tantamount to being courageous enough to engage in risky practices. / Thesis (M.Ed.)-University of KwaZulu-Natal, Durban, 2012.

The midlands was the first area occupied and farmed by white settlers. It became the agricultural heartland of colonial Natal. Its farmers became politically and economically powerful. Their success rested on the construction of a community. They formed a close-knit society in which family links and a sense of belonging were constantly reinforced. The community was closed to blacks. A keen sense of class was developed which made it difficult for outsiders to gain admission. In order to become a member, new immigrants could enroll in some of the many social institutions which were created. It was these institutions which served to integrate the community, to order and police it, and to define it. The community was composed of people who all owned land. A sense of belonging to this community was achieved in a number of ways. Families were nurtured, becoming exceptionally important as institutions through which wealth was passed. They were places of social interaction as well as transgenerational units which ensured a continuous presence in the area. Amongst the institutions which the settlers founded were schools, societies, volunteer regiments. agricultural organisations and sports clubs. The institutions were consciously modelled on their metropolitan counterparts. Settler masculinity was nurtured in the institutions. It prescribed male behaviour according to the values of a land-owning settler gentry. This masculinity was disseminated throughout the colony, becoming a key feature of the colonial gender order. A strong emphasis was placed on being tough and fit, on obedience and teamwork. These were values which gave sport major popularity within the colony and which fueled a militarism that had a bloody and brutal climax in the 1906 rebellion. The institutions gave men power and served as networks by which white male prestige and influence was sustained . Although women were formally excluded. they occupied a central position within the family and made a major contribution to the reproduction of the community. White boys and men found the demands of settler masculinity exacting. Nevertheless. apart from providing them with powerful places in the colonial order, its emphasis on male companionship and fit bodies produced a powerful camaraderie. On the other hand. It stigmatised men who did not fit the mould, enforcing conformity as it did so. Settler society was able to renew and reproduce itself largely through its own institutions outside the sphere of the state. The expansion of the state in the twentieth century threatened settler institutions though they were successfully defended. The midland community and its families were not as homogenous as they liked to pretend. They maintained a facade by excluding and silencing dissidents. This process was a necessary part of the creation of a myth which elevated old Natal families to positions of social status and prestige. / Thesis (Ph.D.)-University of Natal, Durban, 1996.

In recent years there has been an increasing interest in the study of African popular arts and performance genres. In this study, I will focus on isicathamiya, a South African musical performance genre, and in particular the attempt of its practitioners to create new identities and a new sense of self through their own interpretation of the genre. This study will concentrate on the 'isicathamiya youth' in the semi-rural community of Emkhambathini (located about 30 kilometres east of Pietermaritzburg) and their strategies of self-definition in the New South Africa. Isicathamiya has strong roots in migrant labour and this has been the main focal point around which many researchers have concentrated. However, recent years have seen a movement of isicathamiya concentrated within rural and semi-rural communities such as Emkhambathini. The performers in these areas have a unique interpretation of the genre and use it to communicate their thoughts and identities to a diverse audience made up of young and old. In this study I will be looking at the 'isicathamiya youth' within three broad categories, the re-invention of tradition, the re-interpretation of the genre, and issues of masculinities. Each of these categories accounts for the three chapters within this study and serves to give a broad yet in-depth study of the 'new wave' of isicathamiya performers. The first chapter, entitled 'Traditional Re-invention', will deal with issues relating to the project of traditional 'redefinition' which the 'isicathamiya youth' are pursuing in Emkhambathini. I will show that tradition is not a stagnant concept, but is in fact ever-changing over time and place, a concept that does not carry one definition over an entire community. Through various song texts and frames of analysis I will attempt fto show how tradition is being used to further the construction of positive identities within Emkhambathini and give youth a place in Zulu tradition and in a multi-layered modernity. The second chapter will deal with how the 'isicathamiya youth' raise and stretch the boundaries of the genre in relation to a number of concepts. These concepts include topics of performance, women and popular memory and serve to give a broader view as to what the 'isicathamiya youth' are trying to achieve, namely a new positive self identity that seeks to empower the youth in the New South Africa. The last chapter will look at issues of masculinity and how the youth use different strategies to regain the masculine identities of their fathers and grandfathers and maintain patriarchal authority. Issues looked at within this chapter will include men's role within society and their perceptions of women. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.