Hegemonic masculinity (HM) is considered by many boys and men to be the "gold standard" of masculinity to which they are expected to conform (Connell & Messerschmidt, 2005). However, many boys feel that they fall short of this standard and are thus challenged to negotiate their sense of masculinity through positioning themselves in relation to masculine standards in various ways (Wetherell & Edley, 1999). This research therefore aims to explore the process of subject positioning in relation to HM and, if it occurs, the process of successfully aligning masculine identity with alternative (non-hegemonic) forms of masculinity. Eight late adolescent boys from rural KwaZulu-Natal were interviewed, and the data were qualitatively analysed by focussing on the boys' narratives used to describe masculinity and how they position themselves in relation to the various norms of masculinity. The results indicate that these boys did not show signs of having non-hegemonic masculinities. However, all boys reframed HM into a new discourse still based on the acceptance of the hegemonic domination over women and femininity (including less masculine boys), while disavowing practices relating to alcohol use, crime and risky sexual practices. This discourse represented a sanitised version of HM. It was suggested that boys maintain these multiple versions of masculinity in parallel, and use psychological splitting to maintain them. Soccer emerged as serving an important function for the creation and maintenance of these sanitised masculinities. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.

“Understanding young Christian religious men’s constructions of masculine identity” This study aims to address the question of whether and how religious belief, affiliation and identity impacts on young men’s construction of masculine identity. Looking at how young men construct a socially acceptable masculinity, it explores how they position themselves in relation to this socially normative hegemonic masculinity. Alongside this, the study looks at whether and how young men construct alternative versions of masculinity and how a religious identity impacts on the young men’s masculine identities. Participants in the study (N=5) were all young men ranging in age from 18 to 25 years old, and all held a strong religious affiliation. Through a series of in-depth interviews, the participants gave their accounts of what it means to be a man in their lives, giving examples of how they both accepted and rejected the social norms of masculinity, as well as describing how their religious affiliation impacted on their lives. A common version of hegemonic masculinity was identified by the participants, characterised by male authority, emotional stoicism and symbolised through physical strength and material possessions. But alongside this the participants identified alternate versions of masculinity that tended to oppose hegemonic ideals. There was a strong focus from the participants on the impact of their religious affiliation on their masculine identity, with religious values taking precedence when in conflict with a hegemonic identity. It was found that the participants tended to perform a hybrid version of masculinity, with a hegemonic and religious identity existing in parallel. This new version of masculinity is argued to be an alternative version of a hegemonic masculinity that has emerged in response to their religious identity, and is consistent with other gendered developments in the South African context. / Thesis (M.Soc.Sc.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

This research explored the perceived impact of socio-cultural messages and practices around puberty, on constructions of masculinity and sexuality among Xhosa male university students aged between 18 and 24 years. This research explored how Xhosa men construct their masculinities and sexuality through identifying the key experiences and messages about manhood that they receive in puberty and by analyzing how their pubertal experiences and socio-cultural messages before and after circumcision influence the way they construct their masculinities. An understanding of how masculinities are constructed may be used to inform interventions around HIV prevention and help to understand what factors predisposes these males to high HIV related risk behaviours. This study used a qualitative research design. Data was collected using semi-structured interviews, and analyzed with reference to Parker’s approach to discourse analysis (Parker, 1992). The results show that socio-cultural inform how manhood is negotiated. The possibility of using traditional practices in fighting against HIV/AIDS is explored. “Xhosa see the initiation- rite as a symbolic death, through pain and isolation from the community or society. This death brings forth new life and rebirth as a new being: a man who has outgrown everything related to his childhood. The new person is incorporated into society as a new responsible member contributing to its values and existence. After this process a person is expected to think and behave in a changed and constructive manner showing a transition from when he was a boy and all acts of antisocial acts were tolerated from him.”(Mayatula & Mavundla, 1997:p18). / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

This research project is based on the key assumption that in order to slow the rate of HIV infections amongst young men (and women) it iscrucial to direct interventions towards changing the constructions of masculinity which put adolescents at risk of HIV infection. As such, this study investigates the constructions of masculinity and masculine identity positions that are evident within the narratives of a small group of young black, white and coloured male university students. The research participants were engaged in a limited number of individual, semi-structured interviews. This report draws attention to the fmdings that have arisen from an analysis of the initial two interviews, the first of which revolved around photographs taken by the participants in order to illustrate what it means to be a young man in contemporary South Africa. An important finding is that there are numerous commonalities as well as differences in the constructions of masculinity that exist amongst these young men. A sense of uncertainty and ambivalence regarding the nature of masculinity is also common. Situated with an emphasised masculinity, various risk-taking behaviours, such as the consumption of alcohol in large quantities, visible affluence, a compulsory heterosexuality, and strength, in diverse forms, are identified as common constructions of masculinity. All of these young men define their sense of masculinity through the adoption of subject positions in relation to and in opposition to young women and other young men. The male peer group is a particularly significant site for masculine identity construction. A further key finding is that a number of these young men are able to reject one or more hegemonic norms of masculinity, yet are apparently able to maintain a sense of masculine acceptability. This finding has direct implications for the design of future research as well as of interventions around HIV/AIDS. As such, this thesis draws attention to the range of strategies utilised by these young men to maintain an adequate sense of masculinity in the face of non-conformance to particular hegemonic norms. Although these young men identify predominantly with the dominant, hegemonic norms of masculinity, there are multiple, often contradictory, subject positions that they occupy in relation to these norms and standards. As a result, this study raises questions for those involvedin similar research as well as for those designing interventions in the field of HIV/AIDS prevention. / Thesis (M.Soc.Sc.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.